CORRECTIVE CHURCH DISCIPLINE

I come to two different passages of Scripture teaching in detail on the process of church discipline: Matthew 18 and 1 Corinthians 5. On a simplistic reading, the two don't seem to fit neatly together. Jesus in Matthew 18 outlines very clearly that a brother/sister shouldn't be excommunicated until three levels of intervention have occurred: A single individual approaches the brother, a group of 2 or 3, and finally, the entire local congregation. Only at that point should the sinner "be to you as a Gentile and a tax collector." Paul in 1 Corinthians 5 however seems (on a simplistic reading) to bypass both initial steps and moves directly to step 3: instant excommunication. Some would argue that Paul's 'bypass' is because this particular sin (a man sleeping with his father's wife) is in a different class than some other sins--namely because it was a 'public' and 'heinous/gross sin'. I don't think the text warrants this distinction. My reasons:

1. Matthew 18 is clear and didactic, whereas 1 Corinthians 5 is situational and relies in part on information that we aren't privy to (5:9's "I wrote to you...")--namely, a previous letter to this church. In any case, Paul's direction in this specific case when we aren't given all the details isn't reason enough to bypass the clear teaching of Jesus in Matthew 18.

2. Corrective discipline is a potentially disastrous tool. 2 Corinthians 2 says about a man who was under such discipline: "For such a one, this punishment by the majority is enough, so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. So I beg you to reaffirm your love for him." Corrective discipline is designed by the Lord to shame and sorrow the sinner. Therefore, this is one topic where local churches should be particularly careful in their proceedings.

3. Every other example of the process of discipline or potential discipline in the New Testament stresses these initial steps.

a) Revelation 2:20-21: "But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. I gave her time to repent, but she refuses to repent of her sexual immorality."

The text is particularly helpful because this sin is the same kind as that of the man in 1 Corinthians 5--gross public and heinous sexual sin. However, John in this text makes it clear that he had given her "time to repent" and presumably would have discontinued the process of corrective discipline if she had. Important verse for this discussion!

b) 2 Thessalonians 3:14-15: "If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn his as a brother." (Next post will be on what it means to "have nothing to do" with "your brother"... Kind of confusing)

This instruction follows the commands of Paul in his first letter to the Thessalonians in which he says, "And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all" (1 Thess. 5:14) He also notes his public teaching from his last visit to them: "For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat" (2 Thess. 3:10). What we see in the case of these rebellious Thessalonians is that they had at least two previous rebukes/appeals by Paul and the Thessalonian Christians. There is more reason to believe that in this way the steps of Matthew 18 had been taken than not.

c) 1 Timothy 5:19-20: "Do not admit a charge against an elder except on the evidence of two or three witnesses. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear."

Once again, there is no exception given which would lead to instant discipline. It is only when the offender "persists in sin" that discipline (in this case the public rebuke of an elder) takes place.

d) Titus 3:9-11: "But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned."

Same as above.

4) Finally, it's instructive to see where Matthew, under the inspiration of the Holy Spirit, places Jesus' teaching on church discipline--between the parable of the lost sheep and the unforgiving servant.

18:10-14 is the parable of the lost sheep--the point being that the shepherd will leave the ninety-nine, symbolizing his willingness to do anything to gain this sheep back. 18:21-35 is Jesus' parable of the unforgiving servant--the point being that a Christian should forgive their brother 'seventy times seven times' and "forgive your brother from your heart."

These parables corroborate the teaching in the rest of the New Testament that a believer is never to delay in any way forgiveness to a brother or sister as long as he/she is repentant.