God's Blueprint For His Church - The Reception of Members

Reception of Members

Introduction

This is likely one of the most difficult topics for me to preach on within this series. It is difficult for 2 reasons:

1. Church membership, as we know it, is an alien idea to the New Testament. The New Testament shows that a new believer was baptized and immediately considered part of the Christian assembly. The idea of applying for membership status as we know it was non-existent; and

2. There is no prescriptive text in Scripture that specifically set out the prerequisites for church members. Of course all of the inspired canon of Scripture is given that we might know how to live, as God’s people. But any specific teaching on membership, as we know it, is based upon implications and principles.

I believe that Christians can have varying degrees of commonality depending on the type of association. For example there are:

Varying Degrees of Commonality

A. Co-belligerent Association.

This relationship is typified by this image. If the blue describes what we have in common and the red describes what we differ on, this is obviously a very distant relationship. It is best described as co-belligerent. In other words we work together on a specific and common goal, but it is very focused and temporary – and certainly not intimate. We might join all kinds of people for a pro-life demonstration. That would not at all assume we have close fellowship on other values and beliefs.

B. Co-operative Association.

This relationship describes greater commonality. It describes, perhaps a situation where churches of like faith serve together for a cooperative ministry such as humanitarian aid, missions, education, etc. This relationship assumes that we have a high degree of common values and beliefs.

C. Co- Congregant Association

As the concentric circles become tighter and more intimate we see that there is less and less area that divides; and more and more area that is in common. This, I believe, ought to be the image of congregational membership.

Now of course this is the issue of contention. This is the motivation behind this message. How do we decide what areas must be agreed to; and how do we decide what differences we can live with?

Someone might say, “Shouldn’t we agree on everything?” My answer is “no”; and I say that for 2 reasons:

#1. The Great Commission: According to Matthew 28:19-20 the Church is to be active in evangelism, baptizing converts (e.g., assimilating them into the church); and teaching them. There is an underlying assumption that when you become part of the Church – you don’t know everything yet!

#2. The Love Chapter: According to 1 Corinthians 13:11-12 the current status of every believer is to some degree immaturity (i.e., the role of the church to bring people to maturity (Eph 4:12-13); and we all “only see in part”.

Therefore there will not be absolutely perfect unanimity on all and every issue. There will always be some red areas in our relationship! Norman Geisler[1] asks an important question: “Is the local church an institution of the edified or of edification? Is it a group of people who are already perfect or who are being perfected?” How you answer that question is a key determining factor in membership prerequisites.

What Are The Essentials?

Dr. Gary Inrig, in his book: Life In His Body[2], says, “The Bible does not make a distinction between requirements for membership in the Body of Christ and its local manifestation.” What he is saying is that there is no evidence in the Scriptures to differ between the requirements of salvation (thus becoming part of the universal Church) and the requirements of membership (becoming part of the local church). If Inrig is right (and I think he is) I believe there are 7 essential truths that are not for sale – they are ‘hills to die on’! (Now let me affirm that I’m not recommending that a church statement of faith be reduced to these. I’m simply suggesting that these are ‘must believes’ in order for any kind of congregational membership.)

A. WHAT MUST YOU KNOW TO BE SAVED?

#1. You must believe there is an infallible, inerrant, inspired Bible that is the basis for truth.

#2. You must believe there is a personal God. You must believe there is a God. In doing so, you acknowledge all the essential qualities of Deity. To believe He is personal, though, means He can be related to through His three essential personalities: Father, Son and Holy Spirit.

#3. You must believe that there is an incarnate Lord and Savior. God became man, Jesus of Nazareth to show us the Father and to establish His lordship over our lives.

#4. You must believe that this Lord died for your sins, suffered triumphantly for your complete salvation and rose from the dead.

#5. You must believe that you are totally incapable of saving yourself and that salvation rests solely upon the gift of God, received by faith alone in Jesus the Lord.

#6. You must believe that this Lord and Savior is coming again as King of kings to judge and to rule; and without holiness know one will go to Heaven and that He has given the believer His Holy Spirit to enable us to progress toward that end.

#7. You must believe in the Bible’s demands on what to “do” to be saved.

B. WHAT MUST YOU DO TO BE SAVED?

Salvation is impossible apart from profession of faith. Only the Lord truly knows those who are His (2 Timothy 2:19) but we are expected to receive people based on their profession of faith. By what means does this profession take place? Answer: By repentance; belief in the Truth and baptism (for example: Acts 2:37-41). This baptism is a believer’s baptism. It is the choice of a maturing, rational person. It does not include infants. At no time in this discussion am I granting any validity to infant baptism in regard to the salvation or profession of the child. There is but one baptism that equates to a profession of faith and that is by a maturing, rational person.

“Is that all there is?” Of course not! That profession of faith with the mouth and that profession of faith in baptism ought to be supported by a lifestyle that is consistent with the New Testament’s characteristics of born-again people (1John, particularly).

Why Did Paul Call Us to Unity in Mind and Purpose?

The question might be asked, “Pastor Jim, then why did Paul call the church to such a high standard of unity in mind and purpose if your teaching is correct?” Well let’s look at each one of these ‘calls’ individually. (I’m not doing a comprehensive, technical exegesis on each of this. I share my conclusions and you can search the Scripture to discern the truthfulness of it.)

A. Philippians 2:2 (page 154 in the N.T.)

This verse says, “make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose.” Now what did Paul mean when he wrote that? Did he mean that there needed to have unanimity on all matters? How would the Philippians have understood him? Well a careful reading of the text and context would point us to this: Jesus Christ is shown to be the archetype. What was the mind, intent, and purpose of Jesus? Answer: He became a servant. He lovingly identified himself with man. He was intent on obeying the Father – even to death. I am convinced that Paul is calling this Church to have that same mind of Christ: humble, obedient service. I believe that all church members ought to be unified on this: we serve God and one another with humble obedience (N.B.: This is what Christ taught in John 13).

B. Romans 15:5 (page 128 in the N.T.)

Now Paul makes a similar exhortation in this verse. He writes in Verse 5: “Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus.” Now again the context dismisses the notion that we are all to think exactly alike. The context dismisses the notion of “cookie-cutter Christians”. What does the context teach? John MacArthur sums it up beautifully in his Study Bible:

“Paul urges the strong and weak [those who differ over debatable issues of conscience], despite their differing views on these non-essential issues, to pursue loving, spiritual harmony in regard to matters on which the Bible is silent.”

I think that is very evident in the text. The third one is found in ….

Romans 12:16 (page 126 in the N.T.)

The verse reads, “Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation.” Again the context gives light to the meaning. Like James (chapter 2), Paul picks up this theme of partiality. To have the same mind to one another is to be devoid of conceit and feelings of superiority.

Summary of Unity Exhortations

In the membership of the local church then, we are all to have the same mind, same attitude, same purpose, etc. What should that look like? Absolutely no difference in doctrine or understanding? No! What the New Testament teaches is that unity on display means that we humbly serve one another, seeking to obey God, no matter what the cost. It means also that we don’t make non-essential issues divide us. It also means that we view each other without superiority or conceit.

The Case Before Us!

Now there is an issue before us that must be considered. Our current church position states that membership in Elk Point Baptist Church must comprise of people who profess faith in Christ and are baptized by immersion. Stated otherwise, we are saying that any maturing, rational person who repents and believes the Gospel and who publicly professes their faith through believer’s baptism – must be baptized by immersion. Let me say some things about that:

#1. That is not an unwarranted demand in a Baptist church. It ought to be deemed normal that a Baptist church teaches and practices baptism by immersion. It is not unusual that such a church would require acceptance of this of its members.

#2. Having said that, we recall that nearly 19 years ago, this membership did already take three individuals who had been affused or sprinkled into membership. We recognized them as having a true and credible profession of faith and acted accordingly. These people are still members.

#3. The issue that is being discussed and debated is NOT baptism. I am neither recommending nor advocating a change in baptistic mode. I am convinced that the Bible teaches believer’s baptism by immersion. As long as I pastor this church, this will be the mode taught and practiced.

The key question in this discussion is, “What is the essential criteria by which a person is taken into membership?” Let me remind you that the task of the local church is to ascertain whether or not a person has a credible and observable profession of faith. That is what recognizes a person as part of the Body of Christ. It is not the role of the church to demand perfection in all things. Growing in grace and knowledge is what ought to occur in all our lives.

If you arrive at a point where an immersed person is deemed to have a credible profession of faith and a person sprinkled is viewed as NOT having a credible profession of faith – you can readily see how odious this.

As John MacArthur writes^[3]: “. . . if a person, in good faith, was raised in that environment, or converted in an environment where sprinkling was the mode of baptism, and in good faith they made their public testimony of their faith in Jesus Christ, and were instructed that this is the manner in which you do that--their conscience was clear and they were obedient to that which was taught to them--we would acknowledge that . . . we wouldn't want to eliminate their membership because of the mode.”

To eliminate a person from membership in the Church due only to the mode of their believer’s baptism is to essentially deny their profession of faith. That is why I see this as incredibly detrimental to the Body of Christ.

Some Objections

I have sought for some time to requisition objections from formidable Christian leaders and our denomination. There have been mainly 2 objections offered. The first I won’t deal with very extensively. The second more so …

#1. The Denominational Association Issue

It is viewed by some that to officially adopt a position permitting, at some level, non-immersed, baptized believers into membership would break association with our Fellowship. To that concern I suggest the following:

a. We have asked that the matter be discussed and debated. That request was refused.

b. I have asked that if I have erred in the Biblical understanding as I have expressed it, that I be shown how that is so. I was told that essentially there was no dispute with. In fact the two pastors that were sent to interview me said they agreed with the position.

c. Most importantly, as on any issue, we are left to resolve the matter on our own and do what is right, first and foremost, according to Scripture.

#2. The ‘Slippery Slope’ Issue

Someone might say that they understand the rationale of the argument and even agree with it, but to let a non-immersed believer into membership would slowly erode the baptistic position on immersion. They call it a slippery slope.

Let me suggest a number of responses to that:

a. The 20 year history of our membership would refute that fear.

b. We already permit membership wherein we do not require absolute agreement with doctrines that are far more significant than the mode of baptism. There are members who have or would disagree on other doctrines including God’s character, man’s nature in sin, predestination and eternal security to name a few. It is my opinion that it is illogical to hold the line on lesser matters of faith while being tolerant on momentous ones.

c. Prospective members are normally not asked to agree without reservation to the Statement of Faith, but are asked to respect it and abide by it.

d. I would also suggest that it be requisite for the elders of the Church to agree with the current statement of faith without reservation and in its entirety. I also suggest that teachers in the church who knowingly give instruction contrary to the Statement of Faith ought to be subject to corrective action.

e. I have drafted a statement that would call for a serious dialogue and decision to occur prior to anyone being recommended for membership who has not been immersed; but who has been affused or sprinkled as a maturing rational believer. It is worded like this:

A person may be considered by the membership wherein an individual:

(1) Has been baptized with understanding and by personal decision, as a believer in Christ, by another mode, proclaiming his/her saving relationship with Christ Jesus;

(2) Where after considerable prayer, study, and interaction with our church elders, the candidates are taught biblical immersion with the aim of bringing about a change of mind;

(3) Where they can give satisfactory and biblical understanding of their baptism;

(4) Where they sincerely and humbly believe that it would be contrary to Scripture and conscience to be re-baptized by immersion;

(5) Where the individual(s) being considered will respond in submission to the Church Statement of Faith and resolve not to be contentious;

(6) Where all other applicant requirements are satisfactorily met; and

(7) Where the church elders unreservedly recommend to the membership the reception of these applicants.

This does not open the door widely, but it does permit an attitude of Christian charity where an individual with deep biblical conviction and conscience holds to baptism by affusion or sprinkling.

Conclusion

Again, am I backpedaling on immersion? Not in the least! Am I backpedaling on the necessity of baptism for membership? No! I’m simply suggesting that there may be cases where mercy takes precedent over ritual. I’m suggesting that there may be cases where it amounts to idolatry to strain at the gnat and fail to have compassion.

Obviously this teaching places me in a very tenuous position as a pastor of a Baptist church. I choose not to be melodramatic, but unless convinced of Scripture and of Biblical wisdom, I hold this position with great humility. If you as a congregation choose not to accept this position, I will accept your decision as from the Lord until He shows otherwise. I simply ask that you give prayerful, Bible saturated consideration to this. I ask that you be Berean in every sense of that word (Acts 17:11). The primary ethos of this teaching is that the mode itself is not a “hill to die on”. I will not make it so no matter what the final outcome is.

---

[1] Geisler, Norman L., “Let’s Drop the Unbiblical Rules for Church Membership”, Christianity Today, January 1969

[2] Inrig, Dr. Gary, Life In His Body, Harold Shaw Publishers, Wheaton, Ill, 1975, Page 137

[3] http://www.biblebb.com/files/macqa/70-16-5.htm

God's Blueprint for His Church - Church Discipline Part 3

Church Discipline Part 3
Correcting the Body

Introduction

For the past few Sundays we have been discussing the difficult topic of Church Discipline. I think you can see with me that this is an accurate title, but at the same time it lacks the richness and the depth of this ministry in the church. Visions of tribunals, censure, punishment, etc. all come from this word: discipline.

Some of you may be saying, “It’s a lot easier to talk about confronting someone than actually doing it.” You are right. So let me start by saying a couple of personal and pastoral things.

#1. 99% of the time the fear and the anxiety of approaching someone never is realized. (I have to remind myself of that all the time.)

#2. I would say, on a conservative estimate, that I am involved in at least 2 to 3 situations per month, and have been for the last 19 years – and very few of you have ever noticed. Most of this type of ministry is like an iceberg --- the mass of it is usually unseen. Can we improve? Yes! Have we made mistakes? Yes! I can think of situations where I have grievously erred in not dealing correctly with certain situations. I have to live with the regret of that; but also live with the forgiveness and grace of God.

#3. Thirdly, I have been greatly helped in a number of ways:

a. In the first message I pointed you toward a ministry I think is 2nd to none: Peacemakers Ministries. They have great resources available that you would find of great assistance. They can be located at www.peacemakers.net.

b. Probably the most practical of writers in this area is a man by the name of David W. Augsberger. His series such as Caring Enough to Confront, etc. is deeply practical. We have some of his books in our library. I highly recommend them.

c. Lastly, I have enjoyed, for the most part, men on our leadership team that have helped me immensely. Being part of this type of leadership council and the friendships that have ensued has benefited me exponentially. I cannot overstate this. None of us are sufficient for the task – it is as we serve with each other we gain counsel, encouragement and wisdom.

So today we want to look at the 3rd and last part of this topic.

I - THE ATTITUDE OF CORRECTION

I think one of the greatest examples of “attitude” that helps us in dealing with this very difficult ministry is the Apostle Paul himself. Turn with me to 1 Corinthians chapter 1. As you look there, let me remind you of the context.

1) Paul is principally writing a letter of correction. There are 15 and one-half chapters of “correction” in this letter.

2) The litanies of crimes against this church are infamous. These Christians:

a. Were divisive (torn apart by factions),
b. Were Carnal,
c. Were Immature,
d. Were Proud;
e. Were abusing the Lord’s Table;
f. Were disorderly in worship;
g. Were morally confused;
h. Had major, significant theological problems;
i. Lacked love; and under all this they
j. Were critical of Paul, their founding pastor.

Under today’s market-driven, success-oriented culture, this church would have been disbanded without question. It was riddled with problems. Listen to the heart of Paul as he confronts these hard issues with the Church – listen carefully, listen prayerfully: Turn to 2 Corinthians 7:2-4 (page 143 N.T.):

2 Make room for us in your hearts; we wronged no one, we corrupted no one, we took advantage of no one. 3 I do not speak to condemn you, for I have said before that you are in our hearts to die together and to live together. 4 Great is my confidence in you; great is my boasting on your behalf. I am filled with comfort; I am overflowing with joy in all our affliction. (emphasis mine)

Now the skeptic would say, “Paul, this is political baloney.” This pragmatist would say, “Paul you are self-deceived.” The critic would say, “Paul you are demented.” But there was a reason why Paul could look at the people of God in Corinth, who are exceptionally dysfunctional, and be proud, loving, and confident of them. There is a reason for this; and this reason is key to our relationships. Turn back a couple pages to 2 Corinthians 5:16.

"Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer."

After Paul was saved he not only viewed Jesus Christ differently (remember Paul was from mixed ancestry: Jews thought of Jesus as a heretic; Gentiles thought of Him as a fool.). He now saw Christ it a totally different light. Likewise he no longer looks at people the same way. He no longer evaluates people through the glasses of externals, outside appearances and worldly standards. He did not “recognize” (oida; lit. “know,” or “perceive”) people the same way anymore.

If we go back to 1 Corinthians 1:4-9 (page 130 N.T.) we will see more clearly how Paul viewed these people. What did Paul look for that gave him loving, proud confidence in them?

4 I thank my God always concerning you for the grace of God which was given you in Christ Jesus, 5 that in everything you were enriched in Him, in all speech and all knowledge, 6 even as the testimony concerning Christ was confirmed in you, 7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, 8 who will also confirm you to the end, blameless in the day of our Lord Jesus Christ. 9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.

Let us make some important observations and formulate some principles regarding what Paul saw!

1. It is characteristic of Paul to always express thankfulness to his congregations. (In Romans 1, Philippians 1, Colossians 1, etc. he begins with thankfulness.) Now when you consider the list of 10 key areas where this church was incredibly deficient, you might suggest that thankfulness is a formidable task, if not a fiction! Paul makes the most incredible statement: “I thank my God always concerning you.” Notice that he is thanking God for them!

When you and I truly understand the Doctrine of the Communion of Saints (as we discussed it earlier) we will be able to look without question to God in thankfulness for one another. Why is it important to be truly thankful to God for someone prior to applying correction? There may be many reasons, but the most important reason to be thankful for our brothers and sisters is that it acknowledges the sovereignty to God. To pray, “God I thank You for these people” is to acknowledge that these people are God’s sovereign gift to you. That means that they are in my life because God put them there and their existence is precious and for a purpose.

Suppose you had an heirloom in your family. You are now the 4th generation to have it. It needs cleaning. If you are not thankful for the one that gave it to you, you might fail to treat it with honor and care.

Before we correct someone we must find ourselves in honest, heartfelt thanksgiving to God for that person or persons – because they are God’s gracious gift to us.

2. He reminds himself of the grace that brought them salvation. To quote our friend Pastor John McGregor, he said, “Under the Cross the ground is level.” If we believe we are saved by grace – alone, apart from works, apart from merit, apart from anything good foreseen in us, then our attitude toward an erring brother or sister has to change. When Paul reminds himself of the grace that saved him and them, he is intentionally humbling himself.

Thomas Watson[1] has been a huge help to me in understanding what humility truly is. Listen to how he describes a humble man:

a. A humble man has lower thoughts of himself than others can have of him. Paul thought of himself as the “chief of sinners”. If the truth be known most of us are far more wretched than we like to consider ourselves. To correct someone thinking that you and I are somehow better than they, less worthy of Hell, less worthy of God’s justice is to deny the grace of God. A humble man sees his own sin before others and cries, “Oh wretched man that I am!”

b. A humble man has low esteem of his duties. After all is said and done, those of true humility can only say “I have only done my duty – and that not very well – and that only by the grace of God.”

c. A humble man is willing to have his gifts, abilities, talents, successes and reputation “eclipsed” so that God receives the glory. To understand grace is to be able to say, “Let this ______?_______ make much of Christ. Let me decrease and let Him increase.”


3. He is aware of the grace of God that is evident in the daily lives of the Corinthians. “God had so enriched the lives of these people in spiritual perception and expression that they had been given increased ability in speaking. The extent of their enrichment is seen in the use of the adjective "all" with both concepts—"speaking" ("word," logos) and "knowledge" (v. 5). Paul is convinced that this was a real work of God's grace because he saw his witness about Christ established in their lives at the time of their conversion and had heard about it since then.”[2]

What’s the point for us? Well just like the Corinthians, when we necessarily need to correct a fellow-believer we ought to bring to mind the work of God’s grace in their lives. Before you go to someone to correct their lives you ought to follow the example of Paul and identify and rejoice in the grace of God that IS evident in their lives (And tell them!).

4. Paul also says, “In everything you are enriched … you are not lacking any gift.” By this he means that they lack nothing of God’s grace that is able to counteract “the sins and faults so prevalent in the Corinthian congregation.”[3] To give correction to someone and not encourage them in the resources of God to be able to change is to leave the person exasperated. Do you recall that fathers are told not to exasperate their children? Exasperated people are left without help, without tools, without understanding. Paul told these saints that God’s grace has given them everything they need to make the necessary changes.

I sometimes have to counsel couples who are having difficulty. The most common trait that I have witnessed to date is this: one or both have been left without hope. You can correct a person’s habits. You can correct a person’s attitude. But if you rob that person of hope you have robbed them of life. Paul was confident in the grace that God had given these people to bring about His will.

5. He is confident of God’s promise to bring them into perfection. Paul believes in God’s faithfulness and he is assured of hope. Correction (whether it is parent-child or between people, that leaves the other hopeless is cruel. Paul is saying to them as he said to the Philippians, “"For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus." (Philippians 1:6).

In summary, before Paul corrects this erring church, we see within him:

#1. An attitude of thankfulness for them;
#2. An attitude of humility;
#3. A focus on the grace of God within them; and
#4. Confidence that’s God’s grace is sufficient, His power is able and His faithfulness is certain to bring about the necessary change.

Eugene Peterson writes:

Paul doesn’t disown them as brother and sister Christians, doesn’t throw them out because of their bad behavior, and doesn’t fly into a tirade over their irresponsible ways. He takes it all more or less in-stride, but also takes them by the hand and goes over all the old ground again, directing them in how to work all the glorious details of God’s saving love into their love for one another.[4]

John Newton was once asked for assistance from a friend as to how to approach someone with whom he is having conflict. Part of Newton’s letter to this friend was this:

‘I wish, that, before you set pen to paper against him, and during the whole time you are preparing your answer, you may commend him by earnest prayer to the Lord's teaching and blessing. This practice will have a direct tendency to conciliate your heart to love and pity him; and such a disposition will have a good influence upon every page you write. If you account him a believer, though greatly mistaken in the subject of debate between you, the words of David to Joab, concerning Absalom, are very applicable: "Deal gently with him for my sake." The Lord loves him and bears with him; therefore you must not despise him, or treat him harshly. The Lord bears with you likewise, and expects that you should show tenderness to others, from a sense of the much forgiveness you need yourself.

In a little while you will meet in heaven; he will then be dearer to you than the nearest friend you have upon earth is to you now. Anticipate that period in your thoughts; and though you may find it necessary to oppose his errors, view him personally as a kindred soul, with whom you are to be happy in Christ forever. But if you look upon him as an unconverted person, in a state of enmity against God and his grace, (a supposition which, without good evidence, you should be very unwilling to admit,) he is a more proper object of your pity and compassion than of your anger. Alas! "he knows not what he does." But you know who has made you to differ. If God, in his sovereign pleasure, had so appointed, you might have been as he is now; and he, instead of you, might have been set for the defense of the Gospel. You were both equally blind by nature. If you attend to this, you will not reproach or hate him, because the Lord has been pleased to open your eyes, and not his. [5]

Did you catch that? Previously I said that the goal of correction is to “save the mind” – to bring health to the mind. It is through correction we seek to apply the wisdom and truth of God to the mind. We all assumed that this only applied to the one being corrected – but this is where we miss it dear brothers and sisters:

IT IS ALSO THE ONE DOING THE CORRECTION
THAT MUST HAVE THEIR HEARTS AND EYES OPENED!

Conclusion

To seek to bring correction upon another person without the right attitude is encourage failure. If you do not find it in your heart to love someone; if you do not find it in your heart to thank God for the evidence of grace in their lives; if you do not find it in your heart to find hope and confidence in God’s faithfulness – you will be a very poor instrument of peace – and so will I.

[1] Watson, Thomas, The Godly Man’s Picture, The Banner of Truth Trust, Carlisle, PA, 1992, Pages 77ff
[2] Expositor's Bible Commentary, The, Pradis CD-ROM:1 Corinthians/Exposition of 1 Corinthians/II. Paul's Thanksgiving for God's Work in the Lives of the Saints (1:4-9), Book Version: 4.0.2
[3] “Expositor's Bible Commentary, The, Pradis CD-ROM:1 Corinthians/Exposition of 1 Corinthians/II. Paul's Thanksgiving for God's Work in the Lives of the Saints (1:4-9), Book Version: 4.0.2
[4] Peterson, Eugene, The Message, 1 Corinthians, NavPress, Colorado, CO, 1993, Page 398
[5] Cecil, Rev. John, The Works of the Rev. John Newton, Uriah Hunt Pub., Philadelphia, 1839, Page 154 (Can be viewed at: http://books.google.ca/books?id=uHZWgFhIC9YC&pg=PA154&lpg=PA154&dq=%22As+you+are+likely+to+be+engaged+in+controversy,+and+your+love+of+truth+is+joined+with+a+natural%22&source=web&ots=EAwAE0UhMI&sig=sSTrYxIdbWD3wuFl7CSYZrE-iBY&hl=en )

God's Blueprint for His Church - Church Discipline Part 2

Church Discipline Part 2
Correcting the Body

Introduction

Turn with me to 1 John 3:2, where we read:

2 Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.”

The Church is committed to the hope that some day we will see Jesus and we will be like Jesus. Why is it so hard for us to realize, that if this monumental event is going to take place someday -- somebody has to change? And Beloved, it won’t be Jesus who is required to change! It is us. Therefore we need correction. We all need correction.

To review the steps we took last Sunday, consider the chart above.

We learned that some discipline is preventative in nature. For Christians who have a daily walk with the Lord that includes acknowledgment and cleansing of sin; and for Christians who attend regularly to the “spurring-on” of church ministries – Type 2 Discipline may become irrelevant. And for those who respond to the Private Discipline loving brought by others, we learn that Type 3 Discipline also may become unnecessary.

#1. TYPE 3 DISCIPLINE

Now before we look at a couple key texts regarding dealing publicly with a sinning brother or sister. Let me draw you attention to one that some use in conjunction with this type of correction. Let me walk you through it and you decide whether it is appropriate to do so.

A. 2 Thessalonians 3:6-15

Verse 6 is the imperative:

"Now we command you, brethren, in the name of our Lord Jesus Christ that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us."

Paul writes, “We command!” (note the Greek word is parangellō which is a very strong and authoritative word; it denotes standing beside someone like a drill sergeant and telling him what to do.) And if that wasn’t enough, Paul writes “in the name of the Lord Jesus Christ.” He calls upon us to withdraw (stellomai) meaning “come away from”. Now who is the Church to withdraw from? Answer: A fellow believer who is leading an unruly life. This, by is original writing (atakios), indicates a continual pattern of life.

Now the question we have to wrestle with this morning is what does it mean to walk unruly? How broad is this command?

Now verse 7 and 8 give us a clue to this. "For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, nor did we eat anyone’s bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you;"

What was going on here? It seemed that some people in the Church at Thessalonica got so excited about the Second Coming of Christ they just up and quit working. They thought, “We’ll just sit here and wait for the trumpet to sound.” Paul said, “OK, you don’t want to work – don’t eat!” Now if they had just ignored that and sat waiting to die it would have been bad enough, but look carefully at what else they were doing:

They were “acting like busybodies” (v11). Paul’s command to them is “to work in quiet fashion and eat their own bread.”[1] “They were using the extra time to interfere in other people's affairs. ("They are busybodies," v. 11) They were meddling in the lives of others.”[2]

What’s Paul saying here? He’s saying that when John and Mary Smith choose to sit around and be idle, disobeying the Apostolic injunction to work; and they use their time to meddle and gossip and bother those who are trying to work – tell them that you do not want to have anything to do with them. But Paul adds, “Yet do not regard him as an enemy, but admonish him as a brother.”[3] The point is that I would not find exegetical evidence to apply this to every scenario. I believe the principle is this: Christians are to be busy in God’s will – disassociate with those who draw you into idle, meddling behavior and exhort them not to do that – but exhort them as fellow Christians to get to work.

I would not apply this to corporate Church discipline with my present understanding of the text and context of the command. It ought to be applied to our own daily lives though.

The most familiar passage regarding public discipline is Matthew 18.

B. Matthew 18:15-17

“If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. “But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector." (Matthew 18:15-17)

In this case the sin is private, but it becomes public because the erring brother fails to heed the admonition of those who go to him and care for him. Now notice that the church is not the Court. The Church takes up the role of exhortation – the role of pleading. “If he refuses to listen EVEN to the Church!” How might this play out? Probably during a worship service, with the erring member present or even if they are not, the elders tell the church briefly what the problem is. Then at this point the Church takes it upon them to go to that erring brother and plead with him to reconcile and make it right. The entire congregation is released to minister to this person.

If this individual fails to respond to the one person; if they fail to respond to the 2 to 3 persons; and they fail to respond to the entire Church, Jesus says then they are treated as an unbeliever. How are unbelievers treated? Are they not treated with love, with concern, with kindness? They would not hold office in the church. They would lack many of the privileges of membership. But they would not be barred or treated unkindly. The goal is restoration not separation.

Probably one of the most serious passages that deal with public church discipline is in 1 Corinthians.

C. 1 Corinthians 5:1-5

“It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father’s wife. You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst. For I, on my part, though absent in body but present in spirit, have already judged him who has so committed this, as though I were present. In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus." (1 Corinthians 5:1-5)

In the Church at Corinth a well-established, well-known sin was being lived out in their fellowship. It had been going on for some time. This was not recent. It was not only repulsive to God, but it was repulsive to the world. It was a sexual sin. Ironically, rather than dealing with it, there was something that crept in even making the Church “proud” of it. It is only a matter of speculation on my part how a congregation could avoid dealing with this and even be proud about it. My best guess is that they were perhaps “proud” in the sense that they were extolling their virtues of tolerance, grace, mercy to the sinner and so on. “Look how forbearing we are?” they may have said.

For Paul that didn’t work. The issue was so undisputable that even from a distance Paul judged the situation as sin. He said that such a person ought to have been “removed from their midst” (v2). Later in the chapter Paul quotes the Old Testament: “REMOVE the wicked man from among yourselves.”[4] Apparently Paul had previously written them and told them “Do not associate with immoral Christians” (v9). “Don’t even eat with them!” I write Christians because Paul makes it plain he is not referring to the unregenerate. He is referring to the unrepentant believer. If he doesn’t deal with it, it will work itself in destruction through the whole Church.

Now I take the phrase: “hand this man over to Satan” to be identical in essence: “treat him as an unbeliever.” Let me explain. We are either in the reign and under the rule of Christ or Satan. There are only 2 options. When a person is accepted as a church member, they are not transferred from one kingdom to another; nor does membership make them a Christian. We accept a person into membership because we primarily say that “our life gives every indication that you are saved.” When we “treat someone as an unbeliever” or “hand them over to Satan” we are saying the same thing but opposite: “your behavior gives every indication that you are not.” In the first instance we are NOT saying that a person is a Christian; and in the second instance we are NOT saying they are NOT a Christian. We are saying that there lifestyle doesn’t indicate they are.

Why would Paul use the term “hand over to Satan” instead of “treat him as an unbeliever”? Please note carefully, the goal is not there damnation (just as Matthew 18). The goal is there salvation (see v5! Let me tell you what I think and you weigh it carefully.

Point A. The god of this age is Satan (1 John 5:19). He is in subjection to Almighty God and he is under God’s sovereignty. But he has been given dominion in this life.
Point B. The Christian who is in right relationship with God is under the protection of God (Psalm 91:1-2) and Satan cannot touch him (1 John 5:18).
Point C. One of the temporal means that God employs to display His judgment is the Divine initiative called “handing over” (see Romans 1:26). I take that to mean that He removes His protective care and “hands one over” to the natural (Satanic) consequences of their behavior.

So I am convinced that what the Apostle is saying is this. Rather than put up with obvious, flagrant immorality and even gloat over it, the church is to seek correction from the individual(s) and if they refuse, they are to remove them from the privileges of membership and thus the protection of Christ. That is scary!

Interim Summary

Paul’s hope is that the unhappy and grievous effects of living life outside of the will of Christ will bring the prodigal home. All this work of correction is not the civil authorities; it is neither the elders nor the deacons; it is not just the individual Believer – this work of discipline at this level is the congregation! It cannot possibly be accomplished with successful results unless the Church sees that this is our Divine commission – albeit regrettable. That is why we are teaching on this matter.

There are two other areas that the Scripture speaks to that are to be handled in a similar manner as 1 Corinthians 5 in the case of wanton immorality. We will look at them briefly. The first is found in 1 Timothy.

D. 1Timothy 1:18-20

"This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith. Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme." (1 Timothy 1:18-20)

Here we have another situation of someone being “handed over to Satan” (“treated as an unbeliever, by my understanding). What’s going on here? These two men have somehow rejected “their faith”. In 2 Timothy 2:17, Hymenaeus is mentioned as someone who has strayed from the truth. My understanding of this is that these two people are likely teachers in the assembly and have deviated from the established faith. They are teaching heresy.

Now when it comes to Christian doctrine we need to accept the reality that some aspects of the faith are more significant than others. There are some things that are disputable and at least for the present, unresolved. There are certainly issues where people can disagree and the integrity of the faith is not damaged. But there are cardinal, absolute and unalterable truths that if you mess with them you are a heretic and you are blaspheming the truth. This is not the time nor the place to go into this in great depths but this must be clear in all our minds:

a. We only see in part in some areas therefore we must express humility and kindness to those who disagree.
b. We differ as Christians on important issues. Healthy, meaningful intramural debate is good. None of these things ought to interrupt our fellowship.
c. But there are some hills to die on. Some truth is unalterable and the denial of them must affect our fellowship.

Just so we’re clear, let me give you an example of this: I will die on the hill of Biblical inerrancy and authority. I will not die on the hill of translations. I will die on the hill that the Holy Spirit is the absolutely the Third Person of the Trinity. I will not die on the hill of the gift of tongues. And of course my list and yours will go on!

Elk Point Baptist Church needs to come to grips with this. In a few weeks I will preach on Membership as to what must be the criteria for receiving people into membership. Please remember this point: Some issues must not be allowed to divide our fellowship. Some will. The wisdom to know the difference is critical.

Whatever these characters were teaching in Ephesus, Paul ascertained that it was a hill to die on.

One further instance where the Church needs to consider association with someone calling themselves a brother is found in Titus.

E. Titus 3:10

Let’s see the context (vv9-10):

"But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. Reject a factious man after a first and second warning, knowing that such a man is perverted and is sinning, being self-condemned." (Titus 3:9-11)

Here we have a factious man. This is a man that is a trouble maker. This is a man that is consistently causing divisions and conflict. As we examine this passage though, like in other instances, we must consider carefully the context. That word translated factious is the Greek word hairetikon where we get our English word, heretic. It literally means “to choose, prefer, or take for oneself.” It means to hold an opinion despite the clear and obvious instruction from God’s Word. It “essentially characterizes what is a self-chosen opinion or viewpoint; because of their insistence on their opinions devoid of a true scriptural basis, the dissidents stir up divisions.”[5] So there is a sense where this scenario is similar to the last.

Here’s the point, brothers and sisters: Pastors and congregants can easily develop theological hobby-horses. They are based upon sheer speculation. The integrity of biblical exegesis gives them no credence. They only cause division and they are rooted in pride and self-adulation. Get over it! The context speaks of speculations and ideas that emerge from Judaism. I have only been in ministry for a few years, comparatively, but I have seen movement and movement even in that short period of time that is here today and gone tomorrow. To mention some would offend some of you. Stay away from such and after warning people --stay away from people who promote such things.

Application

Generally speaking then, when someone is known to have sinned, you have the responsibility to go to them and “show them” their sin. If they don’t listen you should return at a reasonable time with 2 or 3 others. If that brings restoration we are thankful, if not the entire church is mobilized for ministry. If all attempts to restore fail then the individual loses the privileges and protection of being right with Christ and His Church. Hopefully the misery that results will bring them to repentance. They are not to be avoided. They are to be loved and shown kindness. They are to be objects of your affection and mercy. They forfeit the privileges of Christian membership but they do not forfeit your love.




[1]New American Standard Bible : 1995 update. 1995 (2 Th 3:12). LaHabra, CA: The Lockman Foundation.
[2] Expositor's Bible Commentary, The, Pradis CD-ROM:2 Thessalonians/Exposition of 2 Thessalonians/IV. Encouragement to Gainful Employment (3:1-15)/B. Proper Solution for Idleness (3:6-15)/2. Renewed instruction (3:11, 12), Book Version: 4.0.2
[3]New American Standard Bible : 1995 update. 1995 (2 Th 3:15). LaHabra, CA: The Lockman Foundation.
[4]New American Standard Bible : 1995 update. 1995 (1 Co 5:13). LaHabra, CA: The Lockman Foundation.
[5] Expositor's Bible Commentary, The, Pradis CD-ROM:Titus/Exposition of Titus/IV. Concerning Believers Among Men Generally (3:1-11)/C. The Reaction to Spiritual Error (3:9-11), Book Version: 4.0.2