CHURCH DISCIPLINE
(1 of 2)
Perhaps the most neglected subject in the New Testament pertaining to Christian
duty, either so far as teaching or practice is concerned, is that of church
discipline. God has a plan for the salvation of the alien sinner and He also
has a plan for the salvation of the erring brother. We stress His will
concerning the alien, and often ignore His will concerning the erring brother.
However, it is inconsistent to insist upon following the law of admission into
the church found in Acts 2, and then disregard the law of exclusion from church
fellowship found in Corinthians and Thessalonians.
The Necessity of Discipline
Where there is no penalty for violation attached to a law, there is neither
respect for the law, nor for the law-giver. Much of the juvenile delinquency
rampant today is caused by parental delinquency, because no discipline was
practiced upon the child in the home (Prov. 13:24;Eph. 6:1-4). Every
schoolteacher recognizes the essentiality of discipline in the classroom.
Society sees the necessity of discipline in that it provides laws, as well as
trials and punishments for violators (Rom. 13:1-4).
God has never tolerated trifling with His laws. He is not the author of
confusion (1 Cor. 14:33), but such would result if one could disregard with
impunity the divinely imposed laws. Hence, God told Adam and Eve that they
would "die" if they disobeyed (Gen. 2:17). He brought a flood
upon the world of the ungodly that destroyed every wicked person (Gen. 6:1-7).
Nadab and Abihu suffered death as a consequence of their presumptuous rebellion
(Lev. 10).
Similarly, there must be discipline in the church; else there will be neither
respect for God or for His laws.
The Scriptures Commanding It
Here let me merely list some of the passages that pertain to congregational
action toward the erring, and to our individual obligation to attempt to
restore them. Please read these passages from your Bible: Matt. 18:15-17; Lk.
17:3; Rom. 16:17-20; 1 Cor. 5:1-13; Gal. 6:1; 1 Thess. 5:12-14; 2 Thess.
3:6-15; Jas. 5:19,20. We shall have occasion to allude to these passages
several times in the pages that follow. But at least read this passage now:
"Now we command you, brethren, in the name of our Lord Jesus Christ, that
ye withdraw yourselves from every brother that walketh disorderly, and not
after the tradition which they received of us" (2 Thess. 3:6). This
passage is as explicit as Acts 2:38. It is clear that these passages demand
that we take disciplinary action toward the "disorderly." We
must obey or rebel!
The Definition of Discipline
"Discipline" is a rather broad word. In fact, it implies much more
than we ordinarily think to be included in it. If more people understood what
discipline is, more would recognize the necessity of practicing it.
Webster says the word "discipline" means:"1. The treatment
suited to a disciple or a learner; education; development of the faculties by
instruction and exercise; training. 2. Training to act in accordance with established
rules; accustoming to systematic and regular action; drill. 3. Subjection to
rule; submissiveness to order and control; state of discipline. 4. Severe
training, corrective of faults; instruction by means of misfortune, suffering,
punishment, etc. 5. Correction, chastisement; punishment inflicted by way of
correction and training. 6. The enforcement of methods of correction against
one guilty of ecclesiastical offenses; reformatory or penal action toward a
church member."
Notice the different words used in this definition: "education,"
"development," "instruction" "exercise,"
"training," "drill," "correction,"
"chastisement," "punishment," and "reformatory or
penal action." Discipline is, then, a much broader term than one might at
first suppose.
Old Testament Usage
The Old Testament equivalent of our word "discipline" is
"musar" (Hebrew), which comes from "yasar."
"Yasar" means "to bind, to tame; hence to correct, chastise,
instruct, admonish." These Hebrew words are used in the Old Testament
concerning the disciplinary action of a parent toward his child (Prov. 3:11,12;
13:24; 22:15; 23:13), and of the disciplinary action of God toward His people
(Deut. 8:5; Job 5:17; Ps. 94:12).
New Testament Usage
The Greek equivalent of "discipline" is "paideia," which
means, "To bring up, rear a child; to train and teach, educate; to
chasten, discipline." "Paideia" is used in referring to bringing
up a child in the "nurture" and admonition of the Lord (Eph. 6:4).
Forms of this Greek word are used eight times in Hebrews 12:5-11 where the
necessity of discipline by both earthly parents and God is discussed.
It should be clear by now that in the English, Hebrew, and Greek, the concept
of discipline means more than chastisement. Church discipline includes
instruction, training, admonition, correction, chastisement, and reformatory or
penal action.
Two Kinds of Disciplinary Action
There are two kinds of discipline: instructive and corrective. Instructive
discipline is preventive in nature, and prevention is always better than cure.
Everything possible should be done to prevent the necessity of taking
corrective discipline, which is reformatory or punitive in nature. But there
are occasions when both kinds must be employed.
Jesus taught we must not only "teach" and baptize people, but
"teach them to observe" all things He commanded (Matt.
28:18-20). It is much easier to teach a child what he should do than it is to
teach him to do it. Likewise, it is easier to teach some people what they must
do religiously than it is to "teach them to observe" what they
have been taught.
Solomon taught: "He that spareth his rod hateth his son; but he that
loveth him chasteneth him betimes" (Prov. 13:24). Just as corrective
discipline must be taken in the rearing of a child properly, so must unfaithful
children of God be disciplined.
The Means of Discipline
There are several divinely specified actions to be taken in bringing up the
children of God. All parents know that different problems with children
necessitate different actions. Elders, in leading in disciplining erring church
members, must employ all the wisdom their years of Bible study and experience
provide. The Word of God specifies the actions to be taken. Let us observe six
things that can, and must be done to correct unfaithful Christians.
1. Public
Instruction -- many sins are sins of ignorance. Hence, God commanded
that the church assemble (Heb. 10:25) for public instruction from the Word of
God. Paul reminded the Ephesian church that he had taught them
"publicly" (Acts 20:20). Disciplinary (preventive) action is being
taken when the church publicly is being taught. See also Acts 20:7; 1 Cor.
14:26; 2 Tim. 2:2. Generally those demanding corrective action are the ones who
habitually forsake most of the assemblies in which public Bible instruction is
given.
2. Private
Instruction and Exhortation -- Public instruction often needs to be supplemented
by private teaching. Thus Paul said: I taught you "publicly and from
house to house" (Acts 20:20). See also Acts 18:26; Gal. 6:1; 1 Thess.
5:14. Individual teaching needs can often be more specifically met by private
instruction, and those needing such teaching often feel freer to ask questions
than when in the public assembly.
3. Private
Rebuke and Admonition -- (Lk. 17:3). Jesus taught that a private sin ought to be
privately rebuked. He said "And if thy brother sin against thee, go,
show him his fault between him and thee alone" (Matt. 18:15). A
brotherly rebuke privately administered should let the erring brother know you
have only his interest at heart. It is not wise to parade every private offense
before public gaze, as this could hinder both the offender and the church.
4. Public
Censure --
You will note that these actions progressively become sterner, but stronger
action is necessary when one is obstinate. Gross and brazen sins (2 Pet. 2:13)
require public condemnation. Paul withstood Peter "to the face" and
"before them all" because of his hypocritical action at Antioch
(Gal.2:11-14). Paul further commanded: "Them that sin reprove in the
sight of all that the rest also may be in fear" (I Tim. 5:20). See
also I Tim. 1:18-20; 2 Tim. 2:17; 4:10; 3 Jn. 9.
5. Social
Ostracism --
those working together in the church are in fellowship with one another (Eph.
3:6). They are partners in a work and sharers in God's blessings. When all the
above actions have proven incapable of bringing the sinning brother to
repentance, then he is to be "put away...from among yourselves"
and the faithful are to "have no company" with him (1 Cor.
5:9-13).
Paul further commanded that from impenitent sinners in the church, brethren are
to "turn away" (2 Tim. 3:1-5) and to "have no company
with" them (2 Thess. 3:14,15). In Titus 3:10 Paul teaches that when
one has been duly admonished, "refuse" such a one admittance
into the company of the faithful. John demands that a false teacher be so
marked that the faithful neither "receive him into your house"
nor give him greetings (2 Jn. 9:11).
The intention of such actions toward the unfaithful is not self-righteousness.
It is to bring the sinner to repentance, by embarrassment, occasioned by his
expulsion from the fellowship of the faithful. Sinning brethren are to be "marked"
and "noted" (Rom. 16:17; 2 Thess. 3:14), which demands
specific public action on the part of the faithful. Such a brother must be
publicly named in order that the members may know to "have no company
with him to the end that he may be ashamed" (2 Thess. 3:14).To refuse
to take any or all of these commanded steps to try to save a sinning brother is
to prove ourselves disloyal to Christ.
Remember, nothing is really settled with the Lord until it is settled rightly.
Overlooking sin in the church will not save unfaithful brethren; it will only
condemn us.
(To Be
Continued.)
---Cecil Willis
Know Your Bible
Vol. 4 No. 123
June 26, 2005