CHURCH DISCIPLINESermon

THE DUTY OF FREEDOM:  RESCUING THE CAPTIVES!

(Galatians 6:1)

“Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.”

        In an article in the August 2006 Christianity Today, the introductory paragraph read, “The Protestant reformers named three ‘marks by which the true church is known’:  the preaching of the pure doctrine of the gospel, the pure administration of the ordinances, and the exercise of church discipline to correct faults.  Today, church discipline is feared as the mark of a false church, bringing to mind images of witch trials, scarlet letters, public humiliations, and excommunications.”  Despite the lack of popularity and the controversy surrounding the practice of church discipline in today’s politically correct church, it is vital to consider the matter for, at least, three reasons. 

Church Discipline Is a New Testament Doctrine. 

        The New Testament is full of examples regarding the practice of church discipline. Prominent texts dealing with the subject are:  Matthew 18:15-17; 1 Corinthians 5; 2 Corinthians 13:1; 2 Thessalonians 3:14-15; 1 Timothy 1:18-20; Titus 3:10; and 2 John 9-11.                                                                                                                                                                                                  Regarding the quintessential New Testament text on discipline, Matthew 18:15-17, Jeschke astutely wrote:  “The summons to go to an erring believer is not just a suggestion.  It is a command.  It is an imperative of the same order as the great commission of Matthew 28:19.”5

        Church discipline warrants obedience because it is a command of God that is vital to evangelism and missions.  Peter writes in 1 Peter 2:9, “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (NASB).  Corrective discipline works hand in hand with evangelism and missions by encouraging holiness in the church.  Church discipline adorns the gospel with holiness!

Church Discipline Is a Neglected Doctrine.

        Church discipline is important to consider because the command of Christ receives little regard in the modern day church.  The annals of church history bear rich testimony to the prominent place afforded to the practice of church discipline in the past.  Yet, today, looks of consternation greet all who would dare mention the expression.  In fact, church discipline is the equivalent of a spiritual curse word in most churches.   To speak of it is bad enough, but to actually propose practicing it is unthinkable.  What accounts for the present neglect?  At least,

factors, explain the neglect of discipline. 

Neglect Results from Misinterpretations.

        One factor that explains the short supply of corrective discipline today is misunderstandings regarding what the Bible teaches.  Some point to passages such as Matthew 7:1, “Do not judge so that you will not be judged,” and argue that corrective discipline is contrary to the example of Christ.  Mimicking the individualism of the American culture, some believers allege that Jesus is teaching that individuals ought to mind their own business.  Such an interpretation fails to do justice to the context of Matthew 7.  Jesus was not teaching against corrective discipline, but instructing His disciples in the right way to judge or discipline.  In fact, in Matthew 7:5, Jesus instructs believers to remove the log out of their own eye to see clearly how to help the erring believer.

Neglect Results from Misuse.

        Another factor that explains the neglect of discipline is improper applications of discipline in the past.  In their book, Healing the Wounded:  The Costly Love of Church Discipline, John White and Ken Blue asserted, “Harsh and misguided church discipline in the past has made Christian leaders and older Christians back off.”6  Hence, the mistakes of the past serve as a ready argument for some to dismiss the practice altogether.  Rebutting such skewed logic, Jeschke contended, “We don’t abandon the institution of marriage simply because of bad notions of marriage or bad marriages.  Rather, we try to recover good views of marriage and good marriages.”7  Recovery of right notions and practices regarding corrective discipline, not neglect, brings honor to Christ.  Prior misuse of discipline does not free churches from their present responsibility of obeying the Lord.

Church Discipline Is a Necessary Doctrine.

        A final reason for exploring the topic of church discipline is that it is essential to the welfare of the church.  Four main benefits spring forth from church discipline.

Discipline Is Necessary for Protection.

        Paul wrote to the church at Corinth and reminded the saints that when sin is not dealt with in the church it eventually “leavens the whole lump” (1 Corinthians 5:6 NASB).  Writing in 2 Timothy 2:16-17, the apostle writes, “But avoid worldly and empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene . . .”  Again in Hebrews 12:15, the Scripture teaches, “See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled.”  Thomas Watson observed, “Sin is the Trojan horse out of which comes a whole army of troubles.”8  Each of the texts above emphasize that sin, left unchecked by corrective discipline, spoils the purity of the church.  And the latest statistics from Barna demonstrate that there is no shortage of sin in the church. 

Discipline is necessary for the sake of the protection of the church!

Discipline Is Necessary for Prosperity.

        Moses writes in Deuteronomy 5:29:  “Oh that they had such a heart in them, that they would fear Me and keep all My commandments always, that it may be well with them and with their sons forever!”  The principle advocated for Israel in Deuteronomy is an abiding truth for the church today.  Divine favor rests upon churches that seek to do all the Lord commands, including His command to practice church discipline.  Likewise, His disfavor rests upon churches that allow sin to go unchecked in the church.  Sin alienates believers from God and other saints thereby stunting spiritual growth in the church.  Walker noted:  

“He whose eyes are as a flame of fire, is represented as walking in the midst of the golden candlesticks, closely observant of the evil, as well as of the good.  He knows the works of all his churches; and while he assures such as ‘cannot bear them that are evil,’ of his gracious regard and protection, he declares his determination, on the other hand, to fight against such as tolerate iniquity, with the sword of his mouth.”9

God blesses churches that seek to put a check on evil and place a premium on obedience to His Word.

Discipline Is Necessary for Praise.

        The godliness that the practice of corrective discipline insures brings praise to God.  Peter writes in 1 Peter 2:11-12:

“Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul.  Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation.”

Bringing others to glorify God is one asset that accrues from a proper exercise of church discipline. 

Discipline Is Necessary for Progress.

        The whole purpose of church discipline is to insure the offenders make progress in the faith.  Discipline is not punitive but reforming in nature.  The main aim is to rescue an erring brother or sister from a besetting sin so that he/she might grow in grace. 

        Considering, then, that corrective discipline is a necessary command of the Lord that often receives little to no attention at present, it is important to consider how to recover the lost treasure of discipline.  In searching out how to restore the treasure, the structure provided by Galatians 6:1 will serve as the roadmap. 

        Paul writes, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not

be tempted.”  Five truths described by Paul are critical to note in restoring wayward saints.

THE STEWARDS OF DISCIPLINE

        Part of the problem regarding the abandonment of church discipline is that no one seems to know who is responsible for exercising it.  Identifying, therefore, the responsible parties is important in the recovery effort.  Who is responsible?  Paul identifies the “brethren” as the stewards to carry out discipline in Galatians 6:1.  The term used by Paul in the present context is generic in nature and refers to all who belong to Christ.  In other words, the responsibility for church discipline falls upon every born-again believer, not some board or committee.                                     

        As saints concerned to do what the Lord commands, all believers are responsible to engage in recovering the wayward saints in the church.  Refusing to recover erring brothers or sisters in Christ is rebellion against God’s inviolable command!

        Of course, churches guilty of neglect never call their refusal rebellion toward the Lord.  No, various excuses for not fulfilling the duty salves the conscience so that their refusal appears justified in their own eyes and the eyes of others.  What are the common excuses that seek to justify the neglect of discipline? 

Sentimentalism

        Churches excuse themselves from the duty of corrective discipline due to a soft or compassionate heart.  The repeated mantra is, “We love them too much to confront them.”  The truth is, however, that such an excuse belies a misguided love of man and what man thinks rather than a love of God and what He commands.  God loves mankind and knows what is best regarding their souls.  He commands discipline!   

Spirituality

        Other churches excuse themselves from their duty by arguing, “Who are we to point out the sin of an erring brother or sister, considering the sin in our own life?”  While the present excuse sounds humble and spiritual, a close examination of the argument reveals carnality, not spirituality.  If sin is residing in the life of a saint, then he/she is responsible to repent of it and fulfill the obligation of helping others with their sin.  The antidote is to quit feigning false humility and spirituality in avoiding the obligation of discipline.  Repent and help your brother or sister remove the speck out of their lives!

Shrewdness

        Still other churches excuse themselves from corrective discipline by shrewdly citing the old adage, “Time heals all wounds.”  Of course, not one member of a church, if he/she suffered a compound fracture of the leg would accept as loving such a cavalier response as, “time heals all wounds.”  No, the anticipated response of a true friend would include obtaining immediate medical assistance.  Likewise, when the serpent of sin strikes in the life of a brother or sister in Christ, the only sensible and caring response is immediate action in removing the venom. 

Skepticism

        Whenever a discussion of church discipline arises in a church, the conventional response often is, “I don’t see how it can work.”  The skeptics dissect cases of discipline pointing out gnat-sized flaws.  Conveniently, then, the whole issue is set aside and cast into the sea of forgetfulness.  In response to skepticism about the viability of church discipline, Gregory A Willis, assistant professor of Church History at the Southern Baptist Theological Seminary, appropriately noted:

Perfect antisepsis in surgical operations is impossible, but that is no argument for neglecting to sterilize operating rooms.  The persistence of a few germs is no reason to perform surgery in the sewer.  The attempt at antisepsis improves the outcome considerably.  So likewise the attempt to interpret our duties and discipline improves the results.10

        The arguments against practicing church discipline are without foundation, nothing more than excuses.  Excuses, it is important to remember, are lies presented in the skin of the truth. 

Church discipline is the responsibility of every believer in Christ.  To avoid the duty is to disobey God.  Having settled the question of responsibility for discipline, Paul next turns his attention to the subjects of discipline.

THE SUBJECTS OF DISCIPLINE

        Paul describes the ones warranting discipline when he writes, “even if a man is caught in any trespass.”  In doing so, he gives a two-fold description of the subjects:  the identity of the subjects and the indiscretion of the subjects. 

The Identity of the Subjects

        Paul writes “even if a man” in referring to the candidate for discipline.  Since the letter is to believers, it is clear that the only proper subjects of discipline are Christians.  Jesus makes the same point in Matthew 18:15, “And if your brother sins, go and reprove him in private” (emphasis added).  Again, Paul, in writing to the church at Corinth makes clear that discipline is not for the worldly, but for the professing believers.  He writes in 1 Corinthians 5:9-13:

“I wrote you in my letter not to associate with immoral people; I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world.  But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one.  For what have I to do with judging outsiders?  Do you not judge those who are within the church?  But those who are outside, God judges, REMOVE THE WICKED MAN FROM AMONG YOURSELVES.”   

The rule of discipline “is applicable only to persons who hold a standing in some Christian congregation.”11 

        Paul’s admonition, however, does not prohibit a Christian from reproving an outsider.  In Luke 3:19, John the Baptist reproved Herod for his wickedness.  Scripture simply teaches that the procedure or process of discipline is fit only for believers. 

The Indiscretion of the Subjects

        What sin warrants discipline?  Paul describes the indiscretion in the following terms, “caught in any trespass.”  His description discloses two details about the sin that necessitates discipline.

The Sin Requires Confirmation.

        The verb “caught” (προλημφθῇ) implies public knowledge or that eyewitness evidence exists to confirm the indiscretion, whether a sinful attitude or action.  Hearsay evidence and innuendos are not legitimate grounds for discipline.  Church members are not to don listening devices, binoculars, and become private detectives. 

        Sin has a way of coming to the surface for all to see.  Remember the words of Moses in Numbers 32:23, “be sure your sin will find you out.”  Believers are to concern themselves with the open sin of others, not speculate about secret sin. 

The Sin Requires Violation.

        The expression, “any trespass,” (τινι παραπτώματι) signifies that the indiscretion is not merely a matter of taste or custom, but a violation of God’s clear command as found in Scripture.    Coupled with the preceding passive verb, the implication is that a Christian is eligible for discipline not merely if premeditation exists, but even if the sin involves entrapment or a slip up.  Furthermore, the affixed pronoun, “any,” prevents attempts at dividing sin into false categories such as disciplinary sins and non-disciplinary sins. 

        Sin, in all of its forms, is deadly and obliges discipline.  Initiating the process of discipline, however, is not appropriate unless a confirmed violation of a clear command of God occurs.  Once confirmed, a failure to deal with sin is inviting disaster both personally and corporately. 

THE STIPULATION IN DISCIPLINE

        Paul affixes a stipulation regarding who is responsible for discipline in the church.  He writes, “you who are spiritual restore such a one . . .”  While every born-again believer carries the responsibility of fulfilling the command to discipline, only those who are spiritual are to take up the job.  Who are the spiritual believers?  Spiritual believers are those living Spirit-filled lives, those who are walking according to the boundaries of the Word.  John MacArthur Jr. wrote:

“It should be noted that, whereas maturity is relative, depending on one’s progression and growth, spirituality is an absolute reality that is unrelated to growth.  At any point in the life of a Christian, from the moment of salvation to his glorification, he is either spiritual, walking in the Spirit, or fleshly, walking in the deeds of the flesh.”12

        Any believer walking by the Spirit, no matter how young in the faith, can help an erring brother or sister.  Spiritual believers are responsible for restoring fellow believers.      

THE STRATEGY OF DISCIPLINE

        Paul embodies the purpose or strategy of discipline in the verb “restore” (καταρτίζετε).  The present imperative in the Greek emphasizes that the believer’s job is to mend, adjust, or repair.  In other words, God commands believers to restore or recover erring brothers and sisters in Christ.  The purpose of discipline is not to throw people out of the church, it is not to embarrass people, it is not to play God, but to help bring believers back into a right relationship to God.  How, then, is restoration to proceed?  Paul did not give details in his letter to the Galatians, but inherent in the verb “restore” are the procedures outlined in Matthew 18:15-17.  A four-step strategy of recovery is discernible from what Jesus teaches.

Step One:  Confrontation

        Jesus teaches in Matthew 18:15, “if your brother sins, go and reprove him in private; if he listens to you, you have won your brother.”  Three aspects are important to note regarding the confrontation.

The Assignment of the Confrontation

        Note that the assignment in confronting is two-fold: to go and reprove.  Grammatically, it is crucial to note that the verb “go” is a present imperative and the verb “reprove” is an aorist imperative.  What is the significance?  The present imperative Ago@ emphasizes that believers are not just to go once, but conveys the idea that believers are to go and continue to pursue the person.  The aorist imperative Areprove@ conveys intensity in striving to convince.  In other words, believers are to hang in there until the person sees their sin. 

        The process of discipline is not mechanical.  If the erring saint is receptive, although not yet convinced of their error, multiple visits should occur endeavoring to shed light on the problem before moving to the next level in the process.   

The Arena for the Confrontation

        Jesus sets the boundaries for such a confrontation by means of the phrase, “in private.”  He emphasized that the meeting is to insure confidentiality regarding the matter.  If a sin comes to the attention of a believer, he/she is not to call others on the phone to discuss the matter, but to discreetly deal with the situation that God providentially laid in their lap.  Walker wrote:

          “It is not to be told, not to others, but to the offender himself; and to remain, for the

          present, between his reprover and him alone.  A premature disclosure of the matter may  

          inflict a needless injury upon the reputation of the wrong-doer, and bring needless

          reproach upon the Christian name.”13

        The goal is not to embarrass the guilty party but to reclaim the offender.  The goal is not to air out the dirty laundry of the church, like the National Inquirer, but to help the person deal with their sin privately.  Exceptions to confidentiality, of course, exist.  For example, if the offender committed a crime or if the person refuses to repent, then, the matter requires a more public arena.  Except for a few exceptions, confidentiality is the rule!  

The Assessment of the Confrontation

        The means of assessing whether or not to move to the next level in the discipline process finds expression in Jesus’ words, namely, “if he listens to you, you have won your brother.”  In Luke 17:3, the parallel passage reads, “if he repents, forgive him.”  Repentance, or the lack thereof, determines whether or not the discipline process moves to the next level. 

Step Two:  Verification

        When repentance is absent in the first level of the process of discipline, Jesus counsels taking “one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed.”  Jesus quotes from Deuteronomy 19:15 in describing the purpose of the witnesses.  Jeschke wrote: 

          “The purpose of additional counsel is . . . to assess the situation in general.  It is to

          clarify the facts of a given case to prevent false charges.  It is to discern the attitudes of 

          both parties to ensure the problem is not some person’s need to control others.”14

In addition to White and Blue’s contention, the intent of the witnesses is to assert a positive influence in gaining the ear of the offender.  Choosing discerning, trustworthy and influential witnesses is important.  “These must be brethren,--not unbelievers, but fellow disciples; and if practicable, it seems desirable that they should be members of the same church . . . .”15  

Step Three:  Publication

        If the private confrontation and the influence of witnesses fail to result in repentance, Jesus instructs believers to “tell it to the church.”  Regarding the communication of the case to the congregation, Jeschke wrote:

          “Two main points need to be noted about this third stage of the process.  First, escalation  

          does not signify any change in approach or spirit.  The additional level of involvement

          does not signal a departure from a nonthreatening, compassionate, or gracious appeal. 

          Official, structured, organized congregational action need not become impersonal,

          unloving, or unchristian.  Second, congregational presence and participation is essential at

          this stage because the issue has become nothing less than membership itself.”16

Since the offense affects the membership as a whole, a general statement of the case is necessary. 

Step Four:  Exclusion

         What should a church do when a member refuses to repent of sin?  What should a church do when a faithful exercise of each phase of discipline meets with stubborn resistance and an unrepentant heart?  Jesus directs the church to “let him be to you as a Gentile and a tax-gatherer.”  What does Jesus mean by this?  Jesus means that the church is to refuse to treat a person as a Christian whose life is inconsistent with the Word.  “It means respecting their decisions and honestly treating them as persons of the world.”17

        The church is to communicate not only with the person involved, but also with other Christians and persons in the world, that the offender does not give evidence of true Christianity.

In short, the church is to treat the person as a non-believer who needs to hear the gospel. 

        Following the biblical pattern precisely is important for acting under the authority and blessing of God and in preventing litigation.  H. Wayne House in an article entitled, Church Discipline and the Courts, wrote “a court listening to a complaint from a litigating member should respond positively to such use of due process by a local church.”18

THE SPIRIT OF DISCIPLINE

        All of the aforementioned process is, as Paul notes in Galatians 6:1, to take place “in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.”  Regarding the right attitude, Walker rightly asserted:     

          “Whoever, therefore, would be successful in such reformative efforts as he may think it his

          duty to put forth, must see to it that those efforts are dictated by love.  If he would reclaim

          them that are out of the way, he must have compassion on them.  He must be pitiful,

          courteous,--not rendering evil for evil, or railing for railing (1 Peter 3:8, 9).  He must

          canvass their acts without prejudice, and candidly give them the most favorable

          construction they will bear.  He must put on that fervent charity which hopeth all things,

          and thinketh no evil, farther than as it actually appears (1 Corinthians 13:4-7).  He must

          not be overcome of evil, but seek to overcome evil with good (Romans 12:21).  And

          finally, he must do all under the influence of an humbling consciousness that he is himself

          liable to be tempted, and that nothing but grace can keep him from falling (Galatians

          6:1).”19

Believers are to sensitively speak to the erring in words and in a tone best fitted to bring about their repentance and restoration to fellowship with God. 

THE CHALLENGE

        Martin Luther once wrote:

          “If I profess with the loudest voice and clearest exposition every portion of the truth of 

          God except precisely that little point which the world and the devil are at that moment

          attacking, I am not confessing Christ however boldly I may be professing Christ.  Where

          the battle rages, there the loyalty of the soldier is proved and to be steady on all the

          battlefield besides is mere flight and disgrace if he flinches at that one point.”20

Church discipline is a command of God given, as assuredly for the benefit of the church, as the great commission.  Discipline promotes the purity of the church and adorns the gospel with holiness.  Hence, to neglect the Lord’s command regarding church discipline is disloyalty to the King.     

        May the church gladden the heart of God by recovering the wayward through discipline.  For God rejoices over the recovery of sinners!

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5Jeschke, Discipling in the Church, 49.

6John White and Ken Blue, Healing the Wounded:  The Costly Love of Church Discipline (Downers Grove, IL:  InterVarsity Press, 1985, 21. 

7Jeschke, Discipling in the Church, 16.

8Thomas Watson, The Doctrine of Repentance (Carlisle, PA:  Banner of Truth, 1987), 52; quoted in Jack Hughes, Expository Preaching with Word Pictures (Great Britain:  Christian Focus, 2001), 274.

9Walker, Harmony in the Church, 75-76.

10Gregory A. Willis, “Southern Baptists and Church Discipline,” The Southern Baptist Journal of Theology  4, no. 4 (Winter 2000):  13. 

11Walker, Harmony in the Church, 99. 

12John MacArthur, Jr., The MacArthur New Testament Commentary:  Galatians (Chicago:  IL:  Moody Press, 1987), 177.

13Walker, Harmony in the Church, 126-27.

14Jeschke, Discipling in the Church, 57.

15Walker, Harmony in the Church, 131.

16Jeschke, Discipling the Church, 58-59.

17Jeschke, Discipling the Church, 95. 

18H. Wayne House, “Church Discipline and the Courts,” The Southern Baptist Journal of Theology 4, no. 4 (Winter 2000):  62.  

19Walker, Harmony in the Church, 93-94.

20Martin Luther, The New Dictionary of Thoughts—A Cyclopedia of Quotations, (Garden City, NY:  Hanover House, 1852; revised and enlarged by C. H. Catrevas, Ralph Emerson Browns and Jonothan Edwards, 1891), 88.