The Structure of the Church According to the Bible part 4 THE DISCIPLINE OF THE CHURCH

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1 The Structure of the Church According to the Bible part 4 THE DISCIPLINE OF THE CHURCH The discipline of the church rests upon the fact that God Himself disciplines His children. No true believer is without the chastening hand of God. "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth" (Heb 12:6). God disciplines His own directly concerning matters of their family relationship to Him. But He has also ordained mediate discipline by the church concerning those affairs that concern the life and walk of the corporate household of faith. THE BASIS OF DISCIPLINE Divine holiness. The basis of all discipline is the holiness of God, which both demands it and is the goal toward which it strives in believers (Heb 12: 11). As the temple of God, the church is a place of holiness, even as the temple of old of which the psalmist wrote, "Holiness becometh thine house, 0 LORD, for ever" (Ps 93:5). In loving grace God has joined Himself to mankind in. the very sanctuary of the heart of members of the church. But He comes as the Holy One, demanding the reflection of His character within His temple: "Be ye holy; for I am holy" (1 Pe 1:16). The church must therefore be on guard lest "the leaven of malice and wickedness" enter that temple and defile that which has been sanctified by the sacrifice of Christ (1 Co 5:6-8). Failure to discipline evidences a lack of awareness of the holy character of God. Discipline is demanded not only because the church is God's but because it is God's witness to the world. It is the vehicle God has chosen to make known His name and glory during this age. What the-world sees in the church is its conception of God, and only a clean church can bring the world to glorify God (1 Pe 2:12).

2 Divine command. The discipline which is implied by the nature of the church is directly commanded by her Lord. Instructing His disciples concerning the future church, Christ outlined the procedure of discipline, concluding with its divine authority: "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven" (Mt 18: 18). The church exercises discipline with the authority of heaven, for it is the Lord in their midst who judges. Indirectly through the apostles also, Christ commands the church to discipline on numerous occasions (1 Co 5; Titus 3: 10; 2 Th 3:6-15; 1 Ti 5:20; Gal 6: I). PRACTICE OF DISCIPLINE Scope of discipline. While discipline is enjoined for the purity of the church, it must be practiced with great care. The apostle has much to say concerning the sin of the people in the church at Corinth, involving divisiveness, immorality, and disorderly conduct, yet he only instructs discipline against one man. The same limited practice is evident throughout the New Testament. No attempt is made to make the church sinless through the exercise of church discipline for every deviation. The Scripture does not explicitly state the criterion by which an offense is worthy of discipline. It would appear from the instances mentioned that discipline concerns those who clearly have a harmful effect upon the congregation in one way or another. Categories of offense requiring disciplinary action include difficulties between members (Mt 18: 15-17; 1 Co 5:5-6), disorderly conduct (2 Th 3:6-15), divisiveness (Ro 16:17-18; Titus 3:9-10), and gross sins (1 Co 5: 1-13; 1 Ti 5:20). It is important to note that, along with the sins of immorality, Paul includes covetousness, idolatry, abusive speech, drunkenness, and swindling as sins deserving discipline (1 Co 5: 11). Finally, false teaching is also cause for church discipline (1 Ti 1:20; d. 2 Ti 2: 17-18). This is implied also in the Lord's rebuke of the church

3 at Pergamos for not putting away those among them who held false doctrine (Rev 2: 14-16). It is obvious from the scriptural examples that discipline for erroneous teaching concerns fundamental doctrines of the faith and not lesser differences of interpretation. Care must be taken not to exceed the warrant of Scripture on this matter. Procedure of discipline. Disciplinary action begins with the recognition of offense. This is sometimes difficult, for the selfconsciousness of imperfection makes every believer hesitate to point out sin in another's life. Nevertheless, the Scriptures give indication that such action is necessary on occasion. As with leprosy in the congregation of Israel, there were clear and unmistakable signs evidencing the disease; and when these were present, immediate action had to be taken. In the case of individual offense the offended party is first to seek private reconciliation with the offender (Mt 18: 15). If this fails, witnesses are to be included in a second attempt so that when it comes before the church it will be established (vv ). Initiatory action involving public offenses against the whole body, although not explicitly stated, should normally be taken by the spiritual leaders of the church, following Paul's instructions that the "spiritual" are to restore those overtaken in a fault (Gal 6: I). These initial contacts provide opportunity for the repentance of the offender and forgiveness. If, on the other hand, they are not heeded, this first step constitutes warning of further action which will be taken and also gives occasion for serious rebuke (d. 2 Ti 4:2; I Th 5:12-14). If further action is necessary, it is to be taken by the whole church. The case that is not settled in private is to be told to the church (Mt 18: 17). The Corinthian believers were to be "gathered together" to take action against the offending brother (1 Co 5:4-5), which is termed "punishment... of many" (2 Co 2:6. It is also the Thessalonian and Roman churches, and not simply certain ones in them, that are to take action with regard to those unruly and schismatic in their midst (2 Th 3:6-15; Ro

4 16: 17). Although Paul speaks of exercising certain disciplinary acts on his own in the case of Hymenaeus and Alexander (I Ti 1:20), this action was probably executed by the church, similar to the incident at Corinth. The act of the congregation when rightly taken in disciplining one of its members is in reality the act of the church at large represented in a particular locality. The discipline of one church should therefore be respected by other churches. For, in the final analysis, all true disciplinary action is the exercise of authority by the Lord of the church. The Corinthian discipline was "with the power of our Lord Jesus Christ" (1 Co 5:4b), and similar authority is seen in the reference to the heavenly ratification of the disciplinary act and the presence of Christ in their midst (Mt 18: 18-19). Since the church as a body disciplines, restoration is also an act of the congregation. The "many" who discipline must "forgive him, and comfort him," and confirm their "love toward him" (2 Co 2:6-8). Forms of discipline. Scripture presents several disciplinary measures which may be taken, depending upon the nature of the offense. Those who walk disorderly are to be warned or admonished (1 Th 5:12, 14). This includes not only discipline by the leaders but also a mutual discipline exercised by all the members. In addition to the admonishing it may be necessary to withhold fellowship from those who do not respond in obedience (2 Th 3:6, 14). This does not yet involve excommunication, but rather an abstaining from association or intimate fellowship with him, which would indicate to the offender that his action had caused a rupture of harmony (v. 14; d. 1 Co 5:11). He is yet to be counted as "a brother" (v. 15), but one who needs to be put to shame that he might be restored to fellowship (v. 14). Should the offender persist in his sin even after the admonition and withdrawal of fellowship, the final step of discipline is

5 excommunication. The severity of this step is indicated in Paul's instruction concerning the man at Corinth: "Deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (1 Co 5:5; d. 1 Ti 1:20). In the words of Christ, "Let him be unto thee as an heathen man and a publican" (Mt 18:17b). Since the sphere outside the church is the realm of Satan (1 Jn 5: 19; d. Col I: 13; Eph 2: 12), to deliver someone unto this realm is to put him out of the church, cutting him off from all Christian privileges. But this discipline was more than simple privation; it was "for the destruction of the flesh." This phrase has had two interpretations. One which was current in the early centuries understood "flesh" as the lusts of the lower nature. But it is difficult to see how turning a person over to Satan would effect the destruction or the conquering of evil desires. It is better to take "the flesh" as a reference to the physical nature. Thus Satan is the instrument in God's hand by which God inflicts some type of physical punishment. This corresponds with the physical effects of divine judgment upon those who profane the Lord's Supper (1 Co 11: 30). Here, as in the case of the incestuous man and Hymenaeus and Alexander, the discipline was intended for spiritual gain so that the offenders would be ultimately found among God's people (1 Co 11:32; 5:5; 1 Ti 1:20). No mention of physical infliction is made in the disciplinary instructions given by Christ (Mt 18: 17). Therefore, it is not necessarily the inevitable concomitant of excommunication, but remains in the sovereign hand of God to use as He will. The final act of the church in discipline can only be that of excluding the offender. Attitude in discipline. The procedure of discipline from the initial confrontation, even including the final step of excommunication, is to be performed in love and humility. As we have seen, it is in reality the Lord of the church executing discipline by His Spirit through His people. As He deals in love and grace with His sons even when they sin, seeking to heal and restore rather than destroy, so the purpose of all discipline' must be to win back the erring. The apostle writes the Galatians,

6 "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted" (Gal 6: 1). The "spiritual" will manifest the fruit of love, long-suffering and gentleness in discipline. Paul's own attitude toward the Corinthian case expresses the heart of the "spiritual" in discipline: "For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you" (2 Co 2:4). The apostle rebuked the Corinthians because they were "puffed up" and had "not rather mourned" over the sin in their midst (I Co 5:2). Grief over the devil's success, sorrow for the disgrace to the congregation, and mourning for the soul of the sinner who has been overwhelmed with sin and guilt, are the motives for disciplinary action. Humility must also accompany discipline, for no marking of sin in a brother can fail to remind all believers of their own frailty (Gal 6: 1). Nor can it fail to evoke concern from the church regarding its possible failure toward the erring one, to pray for him and set before him an example of godliness. Above all, effective and true discipline can only be carried out in an attitude of prayer. The Lord clearly establishes the authority of the church to discipline upon His presence among those praying in His name: "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them" (Mt 18: 19-20). The church has the right to pass judgment on its members only because it is the body where Christ dwells and promises to reveal His will through prayerful seeking. Finally, discipline in the name of Christ must include readiness to forgive. It can never rejoice in punishment which brings sorrow beyond that which produces repentance. Paul reminds the Corinthians concerning the one disciplined that they "ought rather to forgive him, and comfort him, lest perhaps such a one

7 should be swallowed up with overmuch sorrow" (2 Co 2:7; 2:5-11; 7: 10-13). To leave him in Satan's realm after he had repented would let Satan exceed the limits of his appointed task and allow him to gain a victory. EFFECT OF DISCIPLINE The exercising of church discipline is designed to have a twopronged effect both on the individual offender and on the church. The effect upon the individual. As God's direct discipline is always for "our profit" (Heb 12: 10), so church discipline is remedial in purpose. In each instance of discipline mentioned in the New Testament, this intent is evident. Christ spoke of gaining a brother (Mt 18: 15; d. 2 Th 3: 15). The incestuous man was disciplined so "that the spirit may be saved" (1 Co 5:5), and Hymenaeus and Alexander, "that they may learn not to blaspheme" (1 Ti 1: 20). Those in opposition are to be corrected with the motive that God may "give them repentance to the acknowledging of the truth" (2 Ti 2:25). While restoration is the ultimate goal, the more immediate consequence of discipline upon the individual is the experience of shame (2 Th 3: 14) and sorrow (2 Co 2: 7). Paul warns against excessive punishment which produces "overmuch sorrow." Nevertheless, there is a necessary "godly sorrow" which works a "repentance to salvation" never to be regretted (2 Co 7: 10).33 While this speaks primarily of the sorrow of the Corinthians over their sin in failing to exercise discipline which required the strong rebuke of the apostle (d. vv. 8-9), it is also applicable to the one disciplined, who also sorrowed (d. 2:7). There is a "sorrow of the world," a self-pity over the painful consequences of sin and the shattering of worldly attachments, but how much better it is to experience that disciplinary sorrow of God in contrition over sin against Him. Although it produces sorrow now, church discipline, like the discipline of the heavenly Father, "afterward... yieldeth the

8 peaceable fruit of righteousness unto them which are exercised thereby" (Heb 12: 11). EFFECT UPON THE CHURCH A divisive person Titus 3:10 10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him. Sexually immoral I Corinthians 5 Lawsuits Against a brother I Corinthians 6 Disciplinary action also has an effect upon the church as a body. As Achan's sin prevented Israel from victory against her enemies (Jos 7:13), so sin in the church gives occasion for the enemies of God to blaspheme (Ro 2:24; d. 1 Ti 6: I). The removal of sin restores the honor of God and enables the testimony of the church to shine brightly in the world. Discipline also protects the church from further decay, for sin which is allowed to remain spreads its infectious disease like a cancerous growth, and the health of the entire body is destroyed. The Corinthian church gloried in their acquiescent attitude toward the sin in their midst, but the apostle sharply rebuked them for it, reminding them that" a little leaven leaveneth the whole lump" (1 Co 5:6). It is the duty of the church for its own preservation as the temple of God, to discipline sin, no matter how difficult it is to do so at the time. Finally, the execution of discipline has the beneficial effect of reminding all members of their own propensity toward sin and warning them of its consequences. Instructions concerning the sin of church leaders are applicable to all discipline: "Them that sin rebuke before all, that others also may fear" (1 Ti 5:20). The discipline of the Corinthian member brought a godly sorrow for sin to the whole church and, with it, the putting of their house in orderv.the apostle notes this effect, writing, "For behold what earnestness this very thing, this godly sorrow, has produced in

9 you, what vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter" (2 Co 7: 11, NASB). Church discipline in all its forms was given by the Head of the church for the health and welfare of the body. To avoid its practice when necessary for the sake of reputation or what is really a false unity can only lead to a sick and weak church life.