Church Discipline

James D. Orten
PSN 2003

Over the fifty years that have been an adult member of the church, I have observed several instances of a brother being disfellowshipped from the body. The last one was just a few months ago As far as I can remember, in every case this extremely serious action by the church had a bad effect. The Christians disciplined did not repent, and in many cases it caused trouble in the congregations. With such results, I see no way to define these actions except as colossal failures.

In my judgment, the reason for such disappointing results was that the congregations had not prepared for church discipline before they got into the stress of actually doing it. Because they were guided by emotions rather than reason and Scripture, they were not effective with the subjects, and often did not obtain full support of the churches. Thus, I believe every congregation should study church discipline when no need for it is in view. That is precisely the time, perhaps the only time, the topic can be studied objectively, and a clear Biblical plan made for doing the task appropriately.
The Basis for Discipline Church discipline is based on the principle that every Christian is a member of the body of Christ, the church. Each member must function in unity With the body so that the member may be nourished spiritually and the body may function properly. Clearly, this principle was intended to benefit individual members and the body.

Consider the human arm as an example. If it is were cut off from the body, it will deteriorate within several hours and can never be restored. But the body too will suffer; it can continue to live, but it can not function as well as it should without its arm.

That is exactly the principle Paul sets forth in I Corinthians 12:12-31. Other Scriptures teach the same principle. "Remember those. who rule over you, who have spoken the Word of God to you, whose faith follow, considering the outcome of their conduct" (Hebrews 13:7). The Word ''remember'' means keep in mind, especially considering the work they do and the responsibility they have.

Hebrews 13:17 restates this principle in stronger terms: ''Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account, Let them do so with joy and not with grief, for that would not be profitable for you." In both verses the phrase ''those who rule over you" means "your leaders.'' Several translations say, ''Obey your leaders...'' In the ideal case, these leaders would be qualified elders and deacons. But the apostle did not say elders and deacons. He used a general term for leaders, probably suggesting the truth, that all churches have leaders. whether or not they have ordained elders. And the obligate for all Christians to work in unity with their leaders applies.

Consider Titus I 5: "For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you'' Most people believe Christianity was established in Crete by Jews who heard Peter preach on Pentecost and took the gospel with them when they returned home. Persons from that island are specifically mentioned among the nations represented in Acts 2:11. Ibis would suggest that some of those churches had existed for years, perhaps thirty years, before PauI wrote to Titus in AD. 65 or 66. Even though these churches did not have ordained elders, they did have leaders, because they had mem who were spiritually advanced enough to qualify as elders and be ordained by Titus.

Thus, all churches have leaders, and all Christians should work with their leaders under the direction of the Great Shepherd, Christ. And all churches should conduct Biblical discipline as needed and appropriate.

Purposes of Discipline All acts of church discipline are done for two purposes that are of equal importance. Such phrases as "that the spirit may he saved" (1 Corinthians 5:5), ''restore such a one to fellowship in the body'' (Galatians 6:1)' and "that they may learn not to blaspheme'' (I Timothy 1:20), point to an emphasis on saving the erring brother. Even a brother who has been put out of the church is not to be simply forgotten. We are old not to "count him as an enemy, but admonish him as a brother" (2 Thessalonians. 3:15). This refers to continued efforts to reclaim him to repentance and salvation.

The second goal of church discipline is to protect and spiritually strengthen the church. Speaking of the incestuous fornicator and heretic at Corinth, Paul said "a little leaven leaveneth the whole lump" (1 Corinthians 5:6). Leaving that incestuous person in the church would weaken respect for the morality the Christian life demands. Putting such an unrepentant one out would confirm the church's faith in the morals it taught. Paul also suggested that this man's flagrant and open life would harm the reputation of the church. He said that such "sexual immorality is not even named among the Gentiles.''

The man's excommunication showed the world that he was living an aberrant lifestyle that was not approved by the body of Christ. We cannot correctly understand disfellowship, if we remove it from the broad context of church discipline. Yet, that is what we usually do. We often speak and behave as if disfellowship were the only form of discipline available to the church. If that were true, the church would be comparable to parents who for every infraction of their rules-large or small beat their child in the severest manner. That would perscription for destroying the child. In contrast to that, disfellowship is the terminal point in a continuum of discipline; it is the action of last resort.

A Continuum of Discipline

1. Teaching and instruction. Just as all children need to learn in order to face life on their own, so all Christians must t grow spiritually to prepare to live with the Lord in eternity. The truths and principles of Christ are food for the soul. Instruction against sin is preventive discipline. Whenever we learn new truths and submit ourselves to them, we are accepting discipline. All Christians need such instructions throughout their lives. Such positive discipline compares to parents who give their children allowances to help them learn to manage money. It assumes good intentions on the part of the teacher and the taught. Every teacher contributes to church discipline and every listener receives it.

2. Mild negative discipline. The word for this in the Scripture is "reproof." In 2 Timothy 4:2, Paul told Timothy to, "reprove, rebuke. exhort with all longsuffering and doctrine." The word "reprove" seems to combine the ideas of teaching and rebuke. Several translations give the word as "convince," others say ''correct." The writter suggests that the hearer is not accepting the teaching readily and needs somewhat more urging to do so. But the ideas of teaching and patience are still present. Note that Paul with all longsuffering and teaching.

3. Rebuke is similar to reproof hut with a stronger tone. The Greek wordPaul used here however, Paul's charge for patience and instruction is still in effect. Just stopping wrong behaviors is never sufficient. We must teach the spiritual behaviors that should be put in their places.

4. Sharp rebuke is a still stronger repremand. Paul recommcnded it to Titus 1:12-13: "One of them, a prophet of their own, said, 'Cretans arfe always liars, evil beasts, lazy gluttons. This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith..." The Cretan society had apparently influenced Cretan Christians to live a riotous lifestyle. According to verse 10, "whole houses" have been subverted. As sin always does, their conscience had become hardened. Only severe rebuke would likely crack the shell of these stubborn hearts.

5. Disfellowship is the final act of discipline for an offending Christian. In the early days of Christianity, this action acquired the descriptive title of excommunication, but it is spoken of Scripture by such terms as "withdraw yourselves from," (2 Thessalonians 3:6),''mark and avoid'' (Romans 16:17), and so on. After this action there is nothing more church leaders can do to reclaim a sinner, except to pray for him.

Discipline Directly from God There is a more severe form of chastisement, but it is exercised directly by God. When there were divinely inspired prophets and apostles it was sometimes administered through them. Paul called this form of divine discipline "delivering to Satan," and spoke of it in 1 Corinthians 5:5 and 1 Timothy 1:20. The first case was that infamous fornicator in Corinth, and the second was two brothers, named Hymenaeus and Alexander, who sinned so that their conscience were defiled. Some Bible scholars believe the "destruction of the flesh" spoken of by Paul was literal, meaning the men would get sick and die, if they did not repent. We know that the man at Corinth did repent (2 Corinthians 2:14); we are not told of the results produced in Hymenaeus and Alexander.

There is remarkable agreement in good commentaries (i.e. Ellicott, MacKnight, Clark) on the two passages noted above. Here is a sample comment by Ellicott on 1 Timothy 1:20:"In this fearful formula the offender is delivered over to Satan, the evil one. It is a solemn excommunication or expulsion from the church, accompanied with infliction of bodily disease or death. In ordinary cases, the offender was quietly expelled from the Christian society. But an apostle, and only an apostle, seems to have possessed the awful powers of inflicting bodily suffering in the form of disease and death."

God's direct discipline was also administered by Peter on Ananias and Sapphira in Acts 5:1-11and by Paul on Elymas the sorcerer in Acts 13:8-12. It was aol minis I erctl on Moses iii [Exodus 4:24-26] because he had not circumcised his youngest son. In these and other cases in lie Old ']iestatnen t, the direct act tons of the Lord are clear. We can infer the reasons for c; (1(15 actions, and they Ft the ptirposts for discipline noted earlier, ibis form of discipline.,. with other sJ)ecia] Bowers of the Spirit, 'passed out of hitnuitt hands \viIli the death of the inspired apostles. [hat does riot mean that ( mci does not still adni.in ister it. 1~aLrl said. "hi the Lord loves lie chastetis...'' ([Tel). 12:6).When \V'C look at this contiiiuutn, we cat infer from it how God wants discipline adrntn stered. I Ic \va[1 ts church leaders to in form t lie unlearned, strengthen the weak, correct thi(. LIi1tHIV, and IiuiflI)1C the hard heart ed. lie clearly does not want a one -size - fits all approach in which a tender new convert is given the same discipline, as an arrogant heretic. Several passages lead to this conch sniii."And you, fathers, do not provoke ~'onr children to wrath, l)Ut bring them ~ in the training and admonition of the Lord'' (Lph. 6:41. There is a c.otiipatiion verse iii Colossiatis 3:21. MacKnight explains that verse as: '''"a thers, do 110 t exasperate your children by harsh commands, or by tel) tiking alit1 cli astising them more severe]y, and more frec1ueiitlv, than their faults deserve, lest they h)e discouraged."over e rs ave ea say strong disSeveral times tb yea I Ii Ii rd brethrencipline is what causes people to rej)en I.'' ['h at in av well be true of stubborn and arrogant pe tsons. But administered mdi scriniinately, I am certain it will hurt as many Chris Mans as it helps."N ow we exhort you, brethren, \va rn rho sc who are tin rtily, coin--fort the Fainthearted, uphold the weak, be patient with all'' (1 'I'hess. 5:14). One brother said that we behave as if this passage read, ''Warn the nut uly, warn the fainthearted, warn the weak, and be Men t with no one."And on sonic have c.ompa ssion, making a (us tine don; bitt others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh" (jude 22-23). MacKnight gives versc 22 like this:''And making a tlistinction in s'onr methods of reclaiming sinners, have compassion indeed on SOme who hi ave erred through ignorance and weakness, and reclaim them by the gentle method of persuasion." 1-k a-~rtsrs stronger methods hit those whose behavior sho\~ a Corlie advises stronger methods for tl]Ose whose behavior shows a cotr up t heart.Ihe type of measured discipline we have been talking about was nor foreign to the Old Iestaineni . Ihere is a wonderful paralile iii Isaiah 28:23 28 tInt explains how God disciplined israel, and it was in the same way I us inspired writers taught it in the Nt.w lestament.taken together, these 5%ri;ittires teach that the effective disc~pIiiie God wants is discipline that is fitted to the condition of the sinner's heart and to the behavior lie. commits A uneittl -spirited, unruly person needs sharp rebuke, in contrast to a tenderhearted Lit misguided Kr son who needs gentle inst rue ho ii aiid support. Not all of this disct june can be done from the pu I pit. It seems a mlsc;i triage of justice to lash otit at ~III entire Cotigrega iou (or the 51115 of nile tIt a few persons. Just as most paren is W() ti hi si rink from disciplining their cliiidren in public, so the 1iiiIi~il is riot lit pllICe in carry cut! iflLLC.h (If the discipline needed in a church. l.ven lie process of excommunication is to start in private. (Nit. 18:1 ~What Sins Merit Church Discipline?The answer to the above question is "all tvpes." Christians should be taught that sins of every sort are against our new nature iii Christ and 5110111(1 lie pu t away (2 (~:c*rt: I 7). 'III e great j~rii1 ciples of spin tint] liv icig should be tatigh t 50 as to caLl SC' Lb ri s rians to shrink in Ii error from sin .As with children, an eniphasis (in positive training will o f'ten Olivia te tile neetl for h arsli discipline Ia te.r.Although the church di ro ugh its leaders executes formal discipline, all Christians can help in the training and growth of their I)rotbers and sisters. \X'b Cii & vi: r \VC see a fellow Christ ian sin, or one WIThI is not growing spiritually, we _liütild talk with him. Talking with others, however, obligates us to learn to do it appropriately'. One is not a good parent just because he spanks his child; he is a good parent only when lie effectively ins tills godly P rindpies. A church leader is not effective just because he gets au erring Christian ''I old;'' lie is effective when lie incites spiritual growth. :\Ithottgli all sins call Lot training and instruction, not all sins tflttiit e. xc ti in ni xi n t cat i on.What Sins Merit Disfellowship?We have great t]iffic7ulcv answering ~~ties lion. lbeic' has been genc nil agreetnen I cii 5* lIne sins, such as fornication (1 CurS: I 1), hut(1111cr Sills IlflhlW(i III 111(2 511flC passage ate ignored. I LOW many persons> A tid cj ties -have you known to I us di sfel Iowshipped for cove to ttstwss.tions arise even on those rim t seem cleat at first. For example, why did Pa tii order I lie church at Co rindh to pitt ottt the incestuous man iii 1 (Xi~t htaiis 5. and not tell them to take act ion against other foraY-caters who were in the same cli urch (see 2 Cot. 12:21) R I believe our difñcultv here is that we are asking the wrong question.'lb e ch nrc ii does clot dis fellowship sins, it dts fellowships (lb ris fan s who cc nini £1 sins. Ihe a pproptiate quest ton is, "What type oF erring Christ ian merit s disfellowship?'' Ihe answer is, a Christian Who) sttibliotiily :itid ()J)eIlIV cortitiue.s in sin, for which lesser forms of discipline have iiot worked. An application of this principle WI11 help one rind e ts t and Paul's seemingly inconsts tent act ions discussed in the preceding paragraph.Not all (lb ristians who commit the same sin liii act are the san~ y' ~w of sinne vs. (tie in ay l)e sinning out of ignorance, another maylie a new convert who has tin I ye.t grown, another may be under milder forms of church discipline, and on and on All Christians deserve an opportunity to repent. Christ gave Jezebel of Thyatira, a fornicator and Ii crc tic similar to the mati in I Corinthians 5, "time to repent" (Rev 2:21). We will have no person who is mote a disgrace to, or corrupter Y- the church than was she.A congregation might have to postpone excommunication of a brother because to do so at the Little WO cclii ii tin the cli tirch more than it would help It makes no sense to "p rotec.t the church" by a process that might destroy it. Doctors must constantly weigh the benefits of an opera tin with untoward consequences It may have, Ibis truth is taught in Jesus' Parable of the Tates and the Wheat in Matthew 13. Sta ted succinctly the principle there is: Save the wheat first. And it is the princip]e tlia t explains Pa LII'S decision ii ot to throw out at once all fornicators in ( Oriii th. lie said, I am ''prepared to punish all disobe dience, when your oI)edience is completed' (2 Cot. 10:6). N4acknight paraph vases Paul's slat etnent: 'tknd with respect to those who profess them selves Christians, I wej ate p re pa red by our miraculous po~ver to punish all disobedien Ce, as I shall do in Corinth, when the o l)edience of such of you as are disposed to repent is completed.''The Process of DisfellowshipmentI-low is excommLlnicatioii perfornied? 'l'he process of the final act of discipline is given in Matthew 18:15-17. It consists ofA first warning given in l)rivate. I'he reason for this seems obvious. A person approached in private 1))' SOmeone iie respects is more apt to listen. [f he repents, "you have gained your I)rother. if he does not repent within a reasonable period: A second warning is given in the pr ence of one or two witnesses. The person sent the Inst time, and those added as witnesses, should be individuals most likely to elicit repeti tance. If after another period for reflection the person still refuses to repent: The matter is takei i I )C U rc the cli urch Ibr final actic )n Note that in churches with fully tjttahifled elders and deacons, this action must lie (lotte I ~y a in iij (in I of i-Ii e I)ody. '1 he man in I Cohn thian s was delive red to Sa taui on I ~a ni's orders by a ''niajori iv'' of I he church (2 (br. 2:6). Apparently some in the church continued to support him, but the tnaponty followed Paul and the action was effective. ''This punishment which was inflicted - jority isby the masu fficiei ii for s ti(:l i a mn.'''I I r~ )ughout this process the cong rega lion s Ii o uld ni a ii tam an a tritude of mourning for the loss of the sinner's soul and for the hurt clone to the body of Christ. The appropriate attitude toward a brother who sins is sadness, not anger (Mt. 18:31, 1 Cor. 5:2, and 2 (br. 12:21). The reason for this response is that grief is an emotion that pulls people together (witness how people l)ehiave. at funerals), while anger repels them. Any disciplinary action taken in anger is almost certain to harden rather than soften the sinner.I am aware that sonic Christian's take the position that the process described here applies only to "personal sins" while "sins against the church" may be handled differently-. Usually rh e appeal is to 1 Corinthians 5 and the wish is to dispense a faster form of "justice." But the Scriptures do not substantiate such a conclusion. First, Paul said the man in I Corinthians 5 had sinned against a person. "[ did not wnte to \'otl for the sake of him who did the wrong, nor for the sake of him who suffered the wrong (2 Cot. 7:12). Second, no sin hurts only an individual. All sins are against God whose law has beeti broken. Most sins are against other persons; an(I all sins hurt the church to some cxtenk I or example, the. man who commits fornication sins against his own body (1 C or. 6:18), against God (2 Sani 12:13), against the partner with whom lie parlicipates in sin, against the spouse of his partner (2 Cot. 7:12), and against the church (1 (Yr. 5:1). Jhc brother against xviiotn a sin was commit ted is the logical one to shirt the process of discipline l)ecause he knows in os a I out it, I nit Jes us (in Klan licxv ] 8) was talking al)ou t Ii ow to handle sin in the church.Church leaders have the responsil)iIi I y of leat:niiig lo Use the full coil tinuum of procedures that promote spirilual growth. When that is clone, there will be few instances iii which a brother or sister will require the disctpline of last resort. Wlw,t iI is needed. and done in the appropriate attitude aim! the right way, it will likely leave dli' church stronger and proha 1)1>' reclaim the erring disciple.

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