Church discipline may be broadly defined as the confrontive and corrective measures taken by an individual, individuals, or a congregation regarding a matter of sin in the life of a believer. This privilege that Christ gives every believer in the process of church discipline presupposes that every believer is a part of a local assembly in order to benefit from it.
The church ministry as a whole is always maintaining accountability and discipline in the broadest terms with everything the church does for believers. The church provides preventive measures upfront by way of Instruction, training, and correction, 2 Timothy 2:24, 25. This includes preaching, teaching, discipleship, counseling/soul care, ordinances, praying, nurture, fellowship and encouragement, leading in any reconciliation process, Matthew 5:21-26, and many more functions of local church ministry.
Richard Baxter stated, “The principal use of this public discipline is not for the offender himself, but for the Church. It tends exceedingly to deter others from the like crimes, and so to keep the congregation and their worship pure.” The Reformed Pastor, pg. 105
A broader view of the church in infancy with clear directives can be explained like this. John the Baptist ministry, Luke 16:16, the forerunner to Christ bridges the time between the Old Testament and the New Testament. The Old Testament age ends with John and the New Testament church age begins with Jesus. Jesus gives and affirms a transition from the law and the prophets to the gospel age.
Jesus later affirms this New Testament era fulfillment in Matthew 16:18-20 by introducing and identifying the church, its foundation, its Builder, its people, its invincibility, and its authority. This is the first mention of the word ekklesia, Jesus uses this word which could only have carried the idea of assembly, community, congregation, or “the called-out ones”, it is the church. The body of Christ is clearly identified in this passage.
After explaining the foundation of the church to Peter in Matthew 16, Jesus gave the ultimate accountability structure of church discipline in Matthew 18. Then and only then could Jesus give the ultimate marching orders for the church in Matthew 28:18-20. The church is then empowered by the Holy Spirit in Acts 1:8 to accomplish this mission.
Why is all of this important? Because if we do not understand the plan of God to usher in the body of Christ, to rule over the body of Christ and to place structure and authority within the body of Christ, we will not fully understand and appreciate church discipline as an accountability structure for the church. You may use the term “accountability structure” which has a softer sound than “church discipline” for some folks. We are saying the same thing but using the terms interchangeably to help people understand God’s plan in and through church discipline. I am not suggesting that we do not use the term “church discipline”, I am only making a point of palatability and clarity for some who either don’t understand, are ill-informed or have had a bad experience concerning church discipline. Unfortunately, there are many who do not understand the theology of church discipline.
CHURCH MEMBERSHIP AND CHURCH DISCIPLINE GO HAND IN HAND
In church discipline local church membership is implied and necessary for church discipline. You cannot be “put out” of something if you are not already “in something”. You cannot obey this process from beginning to end unless you have a vehicle by which to bring people into and under the authority, love, and care of a local church. There can be no true accountability because there would be no method by which to treat as an unbeliever those who refuse to repent. There can be no control of sin or healthy structure within the church without this process.
Sin and the associated trouble that it creates is common in the Christian life, and there will always be trouble in the church as a result of sin. The common brokenness associated with our fallenness is a perpetual reminder of our struggle with sin, both in our lives and in the lives of others, and its effects are recorded all over Scripture. Here are just a few examples noted in the New Testament churches.
1 Corinthians 11:18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized.
1 Thessalonians 5:14 And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all.
2 Thessalonians 3:11 For we hear that some among you walk in idleness, not busy at work, but busybodies.
- What happens when Church Discipline Is Ignored
As we learned in our introduction church discipline creates structure and accountability as taught by Christ. Sadly, in the early church, we read examples of how structure, accountability, as well as holiness was being ignored by the Corinth church because they neglected to discipline a sinning member 1 Corinthians 5. It is important for us to remember that the teaching did not originate at Corinth, it was being ignored there. The context is about the church not responding properly to a matter of sin within the church. Paul is grieved because there is no pressure from the body to help this brother overcome his sin or remove sin within the body. Paul is rebuking the church, and then telling them what to do about it, to remove that person from the care and protection of the church immediately. This situation was affecting their reputation as a church, but much more importantly, the reputation of the God of the church.
Paul instructed the church to deal with a serious matter of sin within the Corinth church immediately because they ignored the discipline process. Paul’s radical excommunication of the person who was a fornicator was to extricate an unwilling, unrepentant sinning person out of the church and then deal with the pride that kept sin ongoing in the church. It certainly was not a model for “kicking” people out of the church who fall into gross sin. Paul is rebuking the church, instructing them to remove that person from the care and protection of the church and stop ignoring their sin. This was an exception not the rule for the reasons described above. Verses 4 and 5 are horrifying statements on what this person’s status was to become now. Sent out from the protection, love, and nurturing of the church, recognized as an unbeliever. That should be horrifying to anyone! That should be shocking to any and all believers of a congregation.
In the Corinth passage we not only see the church ignoring sin, in his second letter, in chapter 2 we read where Paul is appealing to the church to not be overly harsh, but to bring back the repentant sinner. If anything, the Corinth episode is a rebuke for not exercising church discipline and then stumbling in restoring him properly after he repented. Paul calls on him to be put out I Corinthians 5:2, 7, 9, 11, 13, and then restored later, or placed back in, 2 Corinthians 2:6-9. The episode in Corinth is an example of a church ignoring church discipline, not a model for church discipline.
There should be no doubt about the clarity and course of action when so much is at stake when it comes to church discipline. Paul presents this clarity to Titus when he writes, Titus 3:10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned. Paul leaves no doubt in the mind of Titus that the church should be a gospel model of holy living and holy works and tells Titus to “insist on these things” within the congregation.
CHURCH DISCIPLINE – INSTITUTED AND TAUGHT BY CHRIST
A. In this section we are introducing the steps of church discipline
Matthew 18: 15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
- I am suggesting steps as interpreted from the Matthew 18 passage. Each ministry has a different way to deal with the steps but eventually they end up at the same place in the process. Whatever the case a large amount of data gathering, prayer and longsuffering is involved. We are totally dependent on the Word of God, the relationship we all have in and through the gospel as well as the Holy Spirit bringing truth to bear upon all of our hearts during the process. John 16:8
- In Matthew 18 we see definite steps to take toward restoration.
Step one – tell him alone vs15.
Step two – enlist multiple witnesses vs16.
Step three – tell it to the church. This can be understood first as the Elders because they are the governing authority empowered by the church. After the elders input, plans of actions and calls to repentance are not heeded, they then tell the church body publicly, vs17.
Step four – Elders bring it before the church body for the final phase of disciplinary action, vs 17.
- There are differences within the steps and duration of time within the process, so we yield to thoughtful biblical wisdom and discernment. We as elders are responsible to oversee this process, to help shape the process by expanding or contracting the process. Our attitude is a humble loving restorative attitude 1 Corinthians 13. This kind of love involves discipline offered gently but firmly, exercising care not to fall into the same temptation. We love them in their sin, but we hate what sin is doing to them. We are longsuffering and patient but deliberate with clear expectations.
- Galatians 6:1-2 reminds us that we are to be tender hearted, gentle, and personally cautious and conscious of our own temptations. We are to exercise sensitivity so that we might not fall headlong into sin ourselves, to bear burdens, “to fulfill the law of Christ”, possibly referring to Mark 12:28-31. The person overtaken should hear from us that we realize this could happen to us as well. With great grief we take steps that ratchet up the pressure on the offender to please repent and be restored with Galatians 6 in mind. So again, church discipline is restorative, it is redemptive at its very core, it is loving accountability for everyone within the body of Christ.
- Sometimes different people within the church are involved in the process of church discipline depending on the stages of discipline. The circle of knowledge expands with the circle of opportunity to call a person to repentance. Others may be utilized in the process as a team to call the person to repentance, to one another them with compassion and pity. Again, there are expectations and there is humility, but there are definite ramifications if a person continues to ignore wise counsel.
- Sometimes it is a private offence between two individuals, at other times it becomes public because of the nature of sin. It may include an offense against you personally or perhaps you are the one who offended. It might be public, an out of wedlock pregnancy, or someone gossips, and it spreads like a wildfire, or someone is offensive, angry, or bitter publicly or someone is publicly in open rebellion. It may be as harmless as a misunderstanding, misunderstandings can quickly get out of hand, whatever the case, we are still responsible to bring restoration and fellowship to relationships. We are to lead in restoration, “you who are spiritual”, Paul exhorts, restore, don’t just dismiss from membership, but restore, don’t wait but go to the person and meet with them out of love and concern. The responsibility and necessity for discipline is not an option for the church, it is vital to the purity, power, progress, and purpose of the church. Whether it is private or public there is always confrontation out of love and concern for fellow believers and for the purity of the church.
B. The church must be extremely vigilant and concerned that Scripture is carefully followed in the practice of loving confrontation. Be a spirit filled believer, restore in a spirit of gentleness, keep a watch on yourself as you gently confront, bear their burden. Just a short list of thoughts from the Galatians 6 passage can guide our attitudes for all who desire to “fulfill the law of Christ” and be used in a loving way to move toward restoration. The Scripture gives several examples of having the right attitude toward those who sin. For example:
2 Thessalonians 3:14 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. 15 Do not regard him as an enemy, but warn him as a brother.
Notice the word warn, Gk. word “noutheteo” – same as in I Thess 5:14 which we read earlier.
It means — to put in mind, to warn, to reprove gently, to admonish, to teach with words.
Paul said about the church in Rome: 14 I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another. Romans 15:14
Here the Greek word noutheteo is translated instruct. We are to come alongside lovingly confronting with the goal of change for God’s glory and benefit of the individual. The idea of verbal confrontation out of love for the purpose of biblical change that pleases God.
- Redemptive love reaches out to lift up the fallen and restore them to fellowship, hopefully the pressure of the process will bring the offender to repentance long before the process of bringing them before the church.
- Church discipline may begin as an individual effort but is still a function of an overall corporate effort to bring about change and finally glory to God because of that change. If the person who has sinned responds, that is the end of the process, but if they do not respond, each step of church discipline turns up the heat so to speak, to bring them to repentance and restoration. The circle of those who have knowledge of the offense broadens as to apply this pressure in order to bring about repentance. If it is a public offense, then the effort to restore is still the same but may require different and unique responses to the offence. Because church discipline is unique in its restorative process, the process we utilize may also have to be done in a wise and unique way to bring about God’s restorative purposes.
THE AIM OF CHURCH DISCIPLINE
- Explaining the reason for church discipline.
A. PURITY
- Discipline is based on the Holy character of God. Gods desire is for the church to be holy, set apart unto Him. Church discipline is a form of protection, protecting the theology of holiness within the church and among its membership. Gods Holy character is a theological focal point of the necessity of church discipline. Remember in First Corinthians 5 Paul is rebuking the Corinth church for not being holy, allowing “leaven”, sin, to remain in their midst, 1 Corinthians 5:6–8. Infectious sin spreads in a body and is dangerous, “Do you not know that a little leaven leavens the whole lump?” Paul is warning them, “not to associate with anyone who bears the name of brother”, and is associating with or acting out sinfulness, rather they should, “Purge the evil person from among you” 9-13. Purity is paramount in the church.
Again, this passage is not a model for church discipline, but rather a rebuke for not acting upon a discipline matter promptly thus allowing unholiness, sin/leaven to lurk within the body of Christ. The model is found in Matthew 18, this is the step by step method for church discipline. This is where we carefully examine the issue at hand and then plead with the violator to work through the restoration process with deep humility and sorrow of heart, 1 Corinthians 5:2. Mourning which ”is passionate grief which leads to corresponding action.” TDNT
We plead with them not to be placed in the status of being considered an unbeliever as Matthew 18:17 indicates. We are not saying they are not a believer; we are saying that they are not functioning as a believer. A believer responds to the Word of God and the Spirits prompting, we can only recognize that none of this is happening and that they are acting like an unbeliever. In fact, we may find out later that they were tares among the wheat and truly were unbelievers.
We plead with them to see their sin like God sees their sin, that it is not about their sin as much as it is about the honor, glory, and holiness of God. We show them how God is dishonored with their sin. We would plead with them not to grieve the Spirit Ephesians 4:30, quench the Spirit 1 Thessalonians 5:19, and in so hopefully this will leave them to feel absolutely barren and all alone in their inner person before God and in their sin.
It is not our job to make them feel the pain of their sin, sinning before God and being the offender should make them feel sins reaping effects as punishment Galatians 6:7. They should feel the reaping effect of their sin by the conviction of the Spirit if they are truly a believer and sense God’s displeasure their lives. The end aim is not to heap upon them condemnation, but to show them love in their sin as God does through the gospel, that repentance from their sin is good, that the clearing of a guilty conscience is good, that pleasing God and brining Him ultimate glory is good. These are ways in which it is more likely that they will be brought to repentance. Yes we show them the ugly side of their sin, the effects and aftermath of their sin, the destructive effects of their sin, however we show them where grace is greater, grace is richer, grace is much more satisfying, Romans 5:20. We look beyond the offense to the need 1 John. 4:11.
- How serious is God about purity in the church?
Acts 5:1-11 describes a terrifying response toward those who would mock Gods holiness by deception. Ananias and his wife deliberately sinned against God and the consequence led to death. The Lord Himself took the lives of the deceivers. When you read this passage you see shocking statements about this deception in verse 3, Satan filled your heart to lie to the Holy Spirit, and then in verse 11, How is it that you have agreed together to test the Spirit of the Lord. The deception was satanically driven and ultimately tested “the Spirit of the Lord”. I do believe that this incident is both unique and isolated, but nevertheless indicative of how our God views the absolute necessity of purity in the church. There was a holy reverence in the assembly after that incident, verse 11-13. So, we could say that a failure to exercise discipline in the church evidences a lack of awareness and concern for the holiness of God.
We might have a person who is in the discipline process read Acts 5, not to hold over their heads the same kind of consequence, but to demonstrate how they are allowing themselves to be exposed to the consequence of unrepentant sin. That alone should cause them to feel threatened. This is a loving warning in response to their rejection of God. Using His people to call them to repentance. Hopefully, the reality of this will cause them to run to God in repentance.
It is impossible to study Scripture attentively and not be overwhelmingly convinced that God seeks above all else for His people to be holy and that He is grieved by sin of any kind. Directly quoting God’s command to His Old Covenant people Israel in Leviticus 11:44, Peter wrote the same command to the church, 1 Peter 1:16 since it is written, “You shall be holy, for I am holy.”
- Because God is adamant that His people be Holy, they in turn should be equally concerned.
B. RESTORATION
Putting people out of the church is never the desired outcome of church discipline, restoring the believer is, and that is one of the goals of church discipline. Church discipline is more an instrument of rescue from sin as opposed to a condemnation of sin. Yes, it is both condemnation of sin and restoration, for purity and for restoration, both are important, and both must be evident in the process. It is reestablishing holiness and purity as well as upholding God’s reputation in the sense that we all reflect God with our lives.
- Church discipline is for purity and restoration.
In dealing with the sexual immorality that had arisen in the Corinthian church, Paul rebukes them for failing to utilize church discipline, and refocuses their attention toward purity 1 Corinthians 5:9–13, something that is always lost when church discipline is ignored. 1 Corinthians 5:12–13
Later the apostle indicates that the primary goal of such discipline is restoration of the repenting brother by loving affirmation. 2 Corinthians 2:6-8
- Discipline in the church is not just punishment, it is discipline that is designed to train and restore, never to just run people off or rid the church of that person.
The purpose then of church discipline is restoring a sinning believer to usefulness in the local church. The end result of church discipline is to restore the person back to usefulness in the local church and that is exactly what Paul is advocating. Back to a place of health within the body of Christ, yes the function of the body suffers because one member went astray, they are now restored and the body is healthy again Matthew 18:15. Paul insisted upon the severest punishment but as soon as there was repentance he became his greatest advocate
The word gained in Matthew 18:15 has the idea of accumulating wealth or gaining great profit, you are rich. Metamorphically meaning to gain or win someone and therefore you have recovered loss and are now have a rich relationship. This pictures the sinning brother as a lost valuable treasure. In this sense we see the heart of God in the restoration process as a soul, a treasure to Him that must be reclaimed, not remained lost. The church needs to have that same sense of concern. We must work to restore a sinning brother or sister because that soul is of great value to God and to us.
The word restore gives the idea of mending something broken or to repair. As in mending a sail or net; or resetting a broken arm. It conveys the idea of repairing something in order to bring it back to its original condition and usefulness. Think about a car or house restoration, or some kind of restoration that brings back the broken to its original condition, or as it was before it was broken and used up. The purpose of discipline is to bring people back into a pure relationship within the assembly and usefulness in the local church as a fully restored person. They have been forgiven, we are exercising God’s kind of forgiveness. Restoration and forgiveness is a beautiful picture of our Lords gospel message. Sinners once broken being forgiven and restored. The gospel is all over church discipline matters.
THE AUTHORITY FOR CHURCH DISCIPLINE
- Explaining the local church’s authority to discipline.
A. The authority of church discipline rests in the local church.
- Christ is the Lord of His church the body of Christ, any valid authority that the body communicates is based on or an expression of His authority.
- Does the body have the authority to deliver one to Satan, or to remove an unrepentant member from membership? Matt. 18:18,19 Yes, and that kind of spiritual authority is a humbling and fearful responsibility.
- This stewardship of authority is given to the church, and to the elders who are a gift to the church to exercise and train in such matters, Ephesians 4:11-13. It is an elder oversight responsibility 1 Peter 5:1-4, that includes great care Acts 20:28. It involves humble submission from the church, and solemn accountability on the part of the elders, Hebrews 13:17.
- The church has the authority to confirm the ministry desires of men, to send out ministers of the gospel, and make spiritual decisions on matters of controversy as well as sin issues. All of this is found in a cursory reading of the book of Acts and throughout the New Testament. Church authority is demonstrated through the church body when those who would ignore the call to repent, are finally turned out by the church and considered as unbelievers. Church discipline is one of many practical applications of church authority and is a fearful and incredible responsibility. The person who knows that they will be brought before the church if they will not repent should shutter, they should really experience true guilt and discomfort because of their unwillingness to repent. This is an alarming and fearful act of authority. 1 Cor 5:5
B. The Lord intends for His church to govern its members even to the extent of disciplinary measures when these become necessary.
- The church does not have the right to ignore persistent sinful behavior among its members. Our Lord has not left that option open to us, the Lord’s instructions are given in the imperative.
- The church has both the responsibility and the authority to be involved with the conduct of its members. To belong to the church requires adherence to the doctrines and practices of the Scriptures, which the church is pointed out as being the caretaker and defender, the “pillar and ground of the truth” 1 Timothy 3:15. Paul includes something about behavior, “how one ought to behave in the household of God”, the behavior of church members are a responsibility of all of its membership.
- Both Timothy and Titus are given personal instruction by Paul about doctrinal matters see 1&2 Timothy and Titus for example. They were instructed to teach, protect, defend, and then enforce by teaching with all authority church polity and doctrine. These early church leaders were given the care of measures that would preserve a holy assembly of believer’s worthy to worship our Great God. Both men were instructed to understand doctrine, defend it, teach it, and discipline those who did not hold to it.
THE ACT of CHURCH DISCIPLINE
- Explaining the method of church discipline.
Most issues can be resolved by using the Scriptures when there is a clear violation of Scripture. In rare cases where there are no chapter, book and verse, or direct biblical answers, like “in-house church rules” things can get very much in the gray area. We are all responsible to uphold church unity and order by enforcing church house rules that help us to function as an assembly. Examples: church constitution and by-laws, our church covenant, ministry manuals for youth and children’s ministries, music ministries and all other ministry manuals, guidelines, and handbooks. I am not saying in house rules are equal to Scripture, I am saying that in order to maintain unity in the faith at our church we place ourselves under these “house rules” and are asked to obey them for the purpose of maintaining order and functionality.
PRINCIPLE #1
Church members are Actively seeking reconciliation
A. Offence is unfortunately inevitable because of our brokenness. When the Holy Spirit reminds you there is an offense between you and another, even while in the process of worshipping, you must stop, go, and do all you can to be reconciled to that person first, then return to worship. Matthew 5:23-24
- The gift that is mentioned would have been an act of sacred worship that a Jew would have brought as an offering. Jesus is saying that the act of worship should not be undertaken by a person who is in a wrong relationship to another. God so values reconciliation that it justifies temporarily postponing the act of worship. How can one worship God as a person when they have something wrong in a relationship with another person? Jesus is highlighting the fact that harmony in relationships have a direct impact on harmony with God. Worship is serious and should not be entered into lightly John 4:24
- Reconciliation of believers is the re-establishing of relationships where sin has wrecked it. Reconciliation is the fruit of confession, repentance, and forgiveness. 2 Corinthians 2: 6-11, 2 Corinthians 7:10-12
B. When error or sin is perceived, it is a Christians’ responsibility to act. Matthew 18:15
- Show him his sin with a view of helping him see the offense, bringing about a reconciliation between you and him alone. Confessing your own offense toward them and actively seeking reconciliation. Forgiving and demonstrating longsuffering in your forgiveness, Luke 17:3-4. God’s displeasure is promised to those who refuse to express forgiveness even though they desire it for themselves, Matthew 18:23-35 , we must want for them what we want for ourselves before Almighty God.
- You who are the spiritual ones, be restoring believers that are overtaken in a fault. Galatians 6:1
The word restore means – “to complete thoroughly, repair, mend, make perfect with patience and perseverance.” Make useful again, restore to usefulness. The idea being that restoring is a spiritual act, if a believer does not want to restore fellowship, they are un-spiritual or not spiritual in their behavior. We all should desire to be and act spiritual, to walk in the Spirit and not obey the lust of the flesh. Galatians 5:16
PRINCIPLE #2
Church members enlisting community involvement
A. When a believer has been unsuccessful in accomplishing repentance and reconciliation through step one, it is now time to take additional witnesses and confront the erring Christian a second time. Matthew 18:16
- “Take one or two others”, witnesses. Both sides are heard. The witnesses must be neutral only wanting to please God by the truth. The witness’s do not take sides or have preconceived notions, they are coming down on God’s side in the matter. The one confronted should feel like the additional witnesses are there to help resolve the matter, not ganged up on or create unnecessary pressure. Since deacons were elected to deal with murmuring, deacons or elders are wise choices, however it can be any neutral party.
- The word established means to stand, abide, present, set up, stand by. The idea of standing alone or affirming. The stated purpose is that “every charge may be established.” It is important for us to remember that Church discipline isn’t just the task of one person 3 John 9–10, it is all of our responsibility. We all work together to bring out the truth and love believers through adversity.
PRINCIPLE #3
Church members enlisting elder oversight
A. When repentance and reconciliation are not achieved at Steps 1 and 2 of Matthew 18, it is the responsibility of the individual and the witnesses to tell it to the church. Vs 17
- “Tell it to the church,” meaning “to speak or to call.” This can be understood as the Elders being told first, or before it goes to the church publicly, because they are the governing authority of the church having been given that authority by the church. Here is where an elder can lead a designated group of people to evaluate, meet with this person again, have them come before the eldership, and otherwise plan forms of confrontation out of love and concern as well as additional calls to repentance. Again deacons can be involved here because part of their job is to keep a check on murmuring and the like.
It should be made clear to the unrepentant person that the elders as a whole would be informed at this level. Informing the unrepentant person that the process will go before the elders can work as a means of creating further loving pressure on them to take the advice of repenting seriously. It is also a chance for each elder to confront out of love and concern the offender before taking it to the church body. There are different opinions on this and different ways to do this step, and the process can take on different looks with different situations. We as a local church can fashion this step as we deem most appropriate and beneficial, but using this step in the process before making the offense public gives elders, witness’s, and the offended time to demonstrate longsuffering and patience, as well as affording the offender time to deliberate and consider all they have been encouraged to do.
After this step and there is still no repentance, the elders must take it before the church publicly. The offender will be notified that this step is being done and hopefully the additional pressure will cause them to repent, the humility brought about may be a means of God’s grace James 4:6. The purpose of telling the church is to enlist their help in the act of restoration. Church discipline is an entire corporate matter. As the church collectively agrees with the testimony given about the situation, as well as agrees with God’s Word concerning the matter, the whole assembly will now call on the believer to please repent, to please be assured that they love them and will walk with them through the process of reconciliation. The care and concern of the entire body is offered with great humility and love.
PRINCIPLE #4
Elders leading in the removal of the offender
If private and multiple witness, as well as the public telling of the church, coupled with their loving care does not restore the brother, then the final step of excommunication is warranted. Comparable to Christ’s public rebuke of “woe’s”, toward those who so vigorously opposed Him Matthew 23, and the terrifying result of their resistance, “how are you to escape being sentenced to hell?”, this passage, although not a parallel with Matthew 18, is a stark reminder of the act or resistance and ramifications of resistance to truth.
A. A person is not excluded from membership specifically because of their sin.
Matthew 18:17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.
- We are all guilty of sin that dogs us and creates any number of issues in our lives, but by God’s grace we repent of our sin before we go down the road of stubborn refusal to repent. I am certain that all of us have entered into the process of discipline at the one-on-one level for sure at one time or another. No one in the church is isolated from sinning, being sinned against, or sinning against another. Our focus is on the fact that those who are going through the process of discipline have not been willing to repent of their sin, they are being excommunicated for failure to repent from their sin. Sometimes the magnitude of the offence overshadows the process and becomes the focal point. The focal point is the persons unwillingness to repent when called upon multiple times and in multiple ways to change. Again, no one stands guiltless of sin but that is not our point, it is failure to repent.
- We instruct and help those who are weak in the faith Romans 14, we confront those who are blatantly offending Galatians 2:11-14, and those who have been caught in an offence Galatians 6:1-2. When Jesus said, “If he refuses to listen to them, tell it to the church, and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector”, there are two important facts being stated here. First, they are removed because they refuse to hear the church, or counsel of the church. Second, they are being recognized as functioning as an unbeliever by not responding to the Word. Hopefully and happily when one genuinely repents at any point along the way, even after this step, a brother has been gained, “If he listens to you, you have gained your brother.” We then forgive him through reconciliation Matthew 18:21-35; 2 Corinthians 2:5-11.
B. In the final phase of church discipline, we grieve and count the loss of a person as great.
- With that however we are also single minded and confident in the process. Passages such as 1 Timothy 1:20 and 2 John 10–11 are statements of confidence and instruction on how to handle matters of sin in and around our midst. If there is division within the church with some saying it is right and others saying it is wrong, then this is God’s call to the church leaders to teach God’s mind on the matter so that there is one mind and one spirit among them on this matter. It has been forbidden on earth what has already been forbidden in heaven by God’s Word. This kind of harmony is what Matthew 18:18-20 is speaking about so it behooves us to all be in harmony with clarity and like-mindedness.
- Paul’s instruction to the Corinth church demonstrates a confident course of action. The entire church body is eventually involved in this grieving process and continued call to repentance. Paul shares later on how he felt the pain of the aftermath of the whole matter, and so did many in the church at that time 2 Corinthians 2:1-11. The pain of sin and its aftermath is sometimes doubly worse than the original sin itself. Paul speaks of his great sorrow over the excommunication of a church member, not good riddance.
C. Elders should lead in instructing the church on how to respond and interact with the now excommunicated member.
- There are many passage, Romans 16:17-20, 2 Thessalonians 3:14-15 to name a few, that instruct us how to separate ourselves from those who are sinning and continuing in sin. One thing we know now is that things have changed in our relationship with that person or persons. Our interaction with this person should be humble, cordial, prayerful and thoughtful. Humble in that we demonstrate a humbleness that draws them to truth not further drives them away. They already know they are living contrary to what God and His people have acted upon and warned them against, their pride, blindness, stubbornness, and worship of self is dominating their lives. We should be careful to not insensitively remind them, thoughtlessly shame them, or uncharitably present a sense of threat or coldness. The discipline process is a spiritual punishment that God is working in the heart of the individual. We walk in humility knowing that if it were not by the grace of God, we would be in their shoes Galatians 6:1.
- We do not diminish or excuse sin, we show love and humility in brokenness over their sin. Cordial in that we are not shunning them, ignoring, or forgetting about them, we are showing the love of Christ to bring them to repentance by not being frosty so to speak. We tell them of our prayers for them and concern for them in humility. In any conversation with them we must come back to the elephant in the room, “my friend would you please consider your status and please turn away from your sin”. We have a duty to gently and lovingly plead for them to repent and tell them that we are praying for them. Even family members should wisely and judiciously call this person back to repentance. They should know that every time they see us or speak to us, we have the same loving message of repentance.
SUMMARIZING THE STEPS OF MATTHEW 18
Step #1
Tell him alone vs 15
- Tell = Convict, convince that there has been an offense.
- Done privately, one on one.
Goal: Restore relationship. Matthew 18:15, Galatians. 6:1, James 5:20
Step #2
Enlist Multiple witnesses vs16
- Confirm facts. One or more additional witnesses who evaluate and establish truth. They are neutral witness’s, not taking sides but rather coming down on God’s side in the matter.
- Increase pressure for resolution.
- Keep few involved, or the circle of people and information tight, expanding as only necessary.
Goal: A loving and humble call to repentance and restoration of relationship with heightened biblical pressure.
Step #3
Bring before the church
1. Tell it to the church. This can be understood as the Elders first because they are the governing authority of the church and by the church vs17.
2. Here is where an elder can lead a designated group of people to evaluate, meet with this person again, and otherwise plan forms of confrontation out of love and concern as well as additional calls to repentance.
Goal: is to heighten pressure toward repentance, restoration, and the warmth of reunited fellowship. II Cor. 2:6-8
STEP #4
Elders bring it before the church body for action vs 17.
- If there is no desire to repent, treat them as an unbeliever. 1 Corinthians 5:5 Everyone is unified on how we treat them in the future. 1 Corinthians 1:10, Ephesians 4:15
- A person is excommunicated for neglecting to hear biblical reproof, obey the Word of God, and repent. When the church excludes a member, who will not respond to the Word, as well as the truth being brought to them by the church, the church is forced then to recognize them as functioning as an unbeliever. They are not responding to the Word of God, God’s people, or church authority. We can only hope that they are willing to repent of their sin and come back to the fellowship and protection of the church. When we do see them, our conversation is congenial and loving as well as pointed in asking them to please restore themselves through repentance. So, our message to them is one of loving repentance.
Goal: Exclusion from membership with the goal of restoration to the local church.
CONCLUSION
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 Peter 2:11–18. It is no more loving for a Christian to watch a brother in Christ pursue a course of sin unchallenged, than it is loving for a parent to watch his child walk into disaster without warning. It is vitally important that individuals or the church, not stop or impede the discipline process. If we look for God’s blessing in our church, it is essential that we conduct ourselves according to God’s Word, 1 Timothy 3:15. Church discipline protects the pillar and ground of the truth which is the church of the living God. If we are to protect our theology and practice Christian love, we must practice church discipline.
- THE PURPOSE OF CHURCH DISCIPLINE IS:
- To bring glory to God and lift up His holiness.
- To enhance and protect the testimony of the flock.
- To restore, heal, and build up sinning believers Matt. 18:15, 2 Thess. 3:14-15, Heb. 12:10-13, Gal. 6:1-2, Jam. 5:20.
- To produce a healthy faith, one sound in doctrine Tit. 1:13, 1 Tim. 1:19-20.
- To win a person to Christ, if the sinning person is only a professing Christian 2 Tim. 2:24-26.
- To silence false teachers and their influence in the church Tit. 1:10-11.
- To set an example for the rest of the body and promote godly fear 1 Tim. 5:20.
- To protect the church against the destructive consequences that occur when churches fail to carry out church discipline.
Sources
Handbook of Church Discipline, by Jay E. Adams
Biblical Church Discipline, by Daniel E. Wray
A Guide To Church Discipline, by J. Carl Laney
A Seminar on Church Discipline, by William W. Goode
A Tale of Two Governments, by Robert Renaud and Lael Weinberger.
Life in the Father’s House, Wayne A. Mack, David Swavely
From Forgiven to forgiving, Jay E. Adams
Unpacking Forgiveness, Chris Braun