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Church Discipline

I. Introduction:

As a good father disciplines his children, so God disciplines His children (Deut. 8:5; Ps. 6:1; 38:1; Heb. 12:5-11). The question this position paper addresses is, “What role is the church called by God to play in the discipline of His children?” What do the Scriptures say?

II. The nature of church discipline:

A. The root of the English term “discipline” is the Latin “disciplina” and corresponds to the Greek “matheiteia” or “learning”.

The Greek word more often translated “discipline” however, is “paideia” whose root “pais” means children and hence, refers to the wide range of training involved in parenting. Implied in discipline is a love relationship between the one who disciplines and the one disciplined (Heb. 12:6ff.), which gives one the right to discipline another. Discipline, like Scripture, is useful for teaching, rebuking, correcting and training in righteousness (2 Tim. 3:16).

III. The Relevant N. T. Scriptures.

There are many O.T. passages that deal with discipline, especially in the Torah; however, I will confine myself mainly to the N.T. Matthew 18, verses 15-17, is the principle text with other texts, including Romans 16:17; 1Corinthians 5; 2 Corinthians 2; 2 Thessalonians 3 serving as separate applications of the principle.

A. Every member has some responsibility for church discipline:

  1. “If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over.” Mt. 18:15 “Against you” is absent in many manuscripts and it would be best not to limit this to the offended person, but include any eyewitness to the sin. After all, any witnessed sin should “offend” believers. This contact is to be private.
  2. “My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.” James 5:19f.
  3. “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently.” Gal. 6:1
  4. Believers who take on this responsibility must examine themselves first lest in seeking a sliver in another’s eye, a log is found in his own eye. Mt. 7:3

B. Responsibility extends beyond a first attempt to correct:

  1. “But if he will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’” Mt. 18:16; cf. Num. 19:15; 1Tim. 5:19 (re: elders)

C. When one considers who is best to accompany consideration should be given to the following issues:

  1. The persons should be humble (cf. “2.,a., iv.” above), not judgmental.
  2. The persons should be close associates, friends, respected and loved by the errant one.
  3. To choose someone in official church capacity (i.e., a deacon, or an elder) may negatively escalate the dynamic.

D. The responsibility may eventually fall to the larger body of believers:

  1. “If he refuses to listen to them, tell it to the church.” Mt. 18:17a
  2. Paul scolds the Corinthian church for not taking appropriate action in a case of public sin. 1 Cor. 5:1ff.
  3. Most churches, including Trinity, elect godly persons to deal with unresolved discipline issues, on behalf of the church. Trinity’s constitution reads, “If a member acts in a way which, in the studied opinion of the Elders, is not in harmony with the above scriptural principles and does not show evidence of repentance, that member shall be interviewed and counseled as the Elders direct and in a manner clearly indicated in the Word of God.” Article IV, Section 5, Par. 1. Hence, elders are then to contact the individual and seek an audience. The rebellious one is to “listen to the church” (i.e., the elders acting on behalf of the church.”

IV. Continued failure to repent, in cases of known sin, requires the drastic action of disassociation.

A. Positive Action: “Put out.”

Treat as “a pagan or a tax collector”. Matt. 18:17b (“It is poor exegesis to turn to 8:1-11; 9:9-13; 15:21-28 and say that such people should be treated compassionately. The argument and the NT parallels (Rom. 16:17; 2 Thess. 3:14) show that Jesus has excommunication in mind.” D.A. Carson, Commentary on Matthew.) “You must purge the evil from among you.” Deut. 17:7; cf. 19:19; 21:21,24; 24:7; Judges 20:13 “…Shouldn’t you rather have been filled with grief and have put out of your fellowship the man who did this?” 1 Cor. 5:2 1 Cor. 5:4ff. is the application of Matthew 18:17 in a particular situation where the sinner was refusing to leave. He was, in fact, flaunting his sin. This called for the dramatic step of a public excommunication. “When you are assembled in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present, hand this man over to Satan, so that the sinful nature (“the flesh”) may be destroyed and his spirit saved on the day of the Lord.” 1 Cor. 5:4f. (cf. 1 Tim. 1:20) Disassociation removes the spiritual covering of the church (i.e., the realm in which Christ rules.) from an individual and casts him back into the world (i.e. the realm where Satan still has much authority.) This leaves the person more vulnerable to Satan’s attacks (as with Job, O.T.) and may result in a destruction of the physical body.

B. Practical actions may include:

  1. Informing the rebellious person of the possible actions.
  2. Revocation of membership if applicable. (Article IV, Section 5, paragraph 2, Trinity’s Constitution.)
  3. Removal from any positions of ministry.
  4. Removal from Trinity’s database and all mailing/calling lists.
  5. In the case of someone who refuses to leave, this may include a public “handing over to Satan” before the church. 1 Cor. 5:4 –5; this could take place before the General Council, authorized to act “for the membership”.
  6. Informing the rebellious person of the actions.

C. Negative Action: “Keep away from"

  1. “I have written you in my letter not to associate with sexually immoral people – not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat.” I Cor. 5:9-11
  2. “I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them.” Rom. 16:17
  3. “Do not associate with him, in order that he may feel ashamed. Yet do not regard him as an enemy, but warn him as a brother.” 2 Thess. 3:14f.

D. Practical actions may include:

  1. Informing the rebellious person that, until he is repentant, he is not welcome at Trinity worship, events, etc.
  2. Informing the church of its responsibility to avoid contact with the rebellious person, while praying for his repentance. This could be done before the General Council but would also seem to necessitate personal contacts with Trinity family associates of the rebellious person. It would also imply that regular teaching of this material is present in the body.

V. Hoped-for Results:

A. Repentance of the sinner.

  1. “…in order that he may feel ashamed.” 2 Thess. 3:14
  2. “Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it – I see that my letter hurt you, but only for a little while – yet now I am happy not because you were made sorry, but because your sorrow led you to repentance.” 2 Cor. 7:8f.
  3. “My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.” James 5:19f.

B. Practical actions may include:

  1. The elders/pastors and other associates remain available for discussion relating to repentance.

C. Restoration of the penitent:

  1. “The punishment inflicted on him by the majority is sufficient for him. Now, instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow. I urge you therefore to reaffirm your love for him.” 2 Cor. 2:6-8
  2. “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently.” Gal. 6:1

D. Practical actions may include:

  1. Contact an Elder.
  2. Meet with the Elders. Elders will ascertain genuineness.
  3. Elders will communicate back to the church regarding repentance and restoration.

E. Purity of the Church:

  1. “Get rid of the old yeast that you may be a new batch without yeast – as you really are.” 1 Cor. 5:7
  2. “I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” 2 Cor. 11:2
  3. “For he chose us in him before the creation of the world, to be holy and blameless in his sight.” Eph. 1:4
  4. “…just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself a radiant church, without stain or wrinkle, but holy and blameless.” Eph. 5:25ff.

VI. Conclusion:

Sin is a serious matter to God. When sin is known to exist in the church, love compels us to address it as a father who loves and therefore disciplines his children. Failure to address it is a failure to love as God loves us. The responsibility falls to every believer, although only the spiritually humble should attempt it. When such a one is sinned against or observes a sin, this is the first and best opportunity for loving discipline. The drastic action of disassociation is a final and desperate attempt to bring the rebellious one to repentance and restoration. This failing, the Scriptures are clear: The church of Jesus Christ is to be kept pure.

Copyright © Donald Reigstad, 2004