What is church discipline?
Church discipline, ultimately, is an extension of the church’s obligation to make disciples. God has instituted church disciple in order to bring about peace, harmony, and holiness in Christ’s body (1 Cor. 1:10; Gal. 5:22-26; Phil. 2:1-4; 4:2; James 3:18. Similarly, the discipline that parents administer is intended not only to address disobedience but to build sound character. Church discipline is necessary for the spiritual health of the individual members as well as the whole body. The church that fails to biblically practice discipline fails to protect Christ’s body against spiritual illness (1 Cor. 5:6-8; 11:27-32), subjects Christ’s reputation to slander (1 Cor. 5:1), and jeopardizes Christ’s work with ineffectiveness (Rev. 2:18-24).
Church discipline, on the other hand, is not punishment. Only God can punish. For believers, the punishment that sin deserves has already been carried out. Thankfully, our punishment was taken by the Lord Jesus Christ on Calvary’s cross (Rom. 5:8). Now, standing in His grace, I am no longer under sin’s (or the Law’s) condemnation (Rom. 8:1).
Church discipline is taken up as a part of the church’s responsibility to disciple its members (Matt. 28:19-20). With discipline, a loving church seeks to lead a sinning believer to repentance (2 Thess. 3:14), literally “turn about” with regard to the sin. Discipline also helps the church to strengthen the faith of a sinning believer (Titus 1:13). This ministry of reconciliation ought to also be effective in restoring and helping to heal the spiritually disheartened (Heb. 12:10-13), encouraging them on to holiness. Further, church discipline can effect true restoration (Gal. 6:1-2) which in turn will bless the entire congregation.
Why practice church discipline?
The primary reason for the practice of church discipline is to facilitate reconciliation (Matt. 18:15). Sometimes that is reconciliation between two believers (Matt. 18:15-17). Sometimes it is reconciliation between a sinning believer and the whole church (2 Cor. 2:3-11). Sometimes it is reconciliation between a sinning believer and God (1 Cor. 5:1-8). The Lord has given to us the “ministry of reconciliation” (2 Cor. 5:18). This is a difficult ministry but one which is immensely rewarding if faithfully pursued. Inevitably, calling others to reconcile with God or with one another requires that believers be confronted with their own sinful actions. This is not easy, but it is absolutely essential to the process of reconciliation.
What sins are deserving of church discipline?
Those sins which demonstrate a gross neglect of one’s own spiritual faith are the types of sin that usually will end up being matters of church discipline (i.e., 1 Cor. 5:11; Gal. 5:19-21; Mark 7:21-22; 2 Tim. 3:1-5). All believers are called upon to exercise self-discipline (Gal.5:23; cp. 1 Cor. 11:31). All should examine their own faith and put their spiritual life to the test (2 Cor. 13:5). When believers see an area in their lives (or when it is brought to their attention by others) that is displeasing to the Lord they ought to know how and they ought to be motivated to confront it, repent of it, and replace the unrighteous behavior with righteousness (Rom. 6:11-13). When spiritual life and duties are neglected and sin creeps in and takes hold, and then when it is left unchecked, the situation is ripe for evidencing itself either in conflict with others (which leads to Matt. 18:15-17) or in unrighteous living which is damaging to the church’s reputation (as in 2 Cor. 5:1-8).
How is church discipline to be carried out?
As with every area of church life, our guide is the Scriptures which give us the essential principles on which we can operate.
Matthew 18:15-17
“15 Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ 17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.”
Step 1 – Private Reproof
In love, with a spirit of humility and gentleness, the offended is to go to the offender to point out and to explain the offender’s sin. If the offender acknowledges the wrongdoing and then repents of it seeking restoration with the offended, the matter is closed. If the offender either rejects the reproof of the offended or denies the charges brought against him or her, then both parties proceed to the second step.
Step 2 – Private Conference
The offended is now to secure the assistance of one or two more in confronting the offender. Ideally, the offender should involve others who either observed the offense or in some other way have first-hand knowledge of the incident. If that is not possible, the offended should be able to present the issue to others (preferably church leadership) and explain the offense to them. This group is now to seek out a meeting with the offender so that they collectively can bring the matter to the offender’s attention once again, calling the offender to repentance. These others are able to provide a more objective ear (both for the offender and the offended) and also are able to press the case to the offended. If the offender acknowledges his or her sin and repents, reconciling with the offended, the matter is resolved. If the offender still refuses to either acknowledge his or her sin or rejects this further reproof, then the offender and his or her party are to take the next step to resolve the matter.
Step 3 – Public Announcement
The refusal of a sinning brother or sister to acknowledge his or her sin and repent requires that the matter be brought before the church. The issue must be presented to the congregation with the intent of simply stating the facts and explaining the particular sin. This step is not intended to shame, humiliate, or punish the sinner. Rather, in publicly calling the offender to repent, the whole body is seriously warned to avoid similar (and all) sinful habits and practices (Gal. 6:1-2; cp. Acts 5:1-10, 11).
Step 4 – Public Exclusion
If the offender still refuses to repent, the church is left with no other alternative but to “let him be to you like a heathen and a tax collector”. This means that as long as the offender remains unrepentant he or she is restricted from participating in the church’s worship. The offender is not allowed to participate in communion nor continue engaging in any other church-related responsibilities (such as teaching). Obviously, any offices that are held by the offender are relinquished (such as pastor or deacon). This does not mean that communication is not permitted. It means rather that association in terms of ministry, Christian brotherhood, etc. is disallowed. When communication with the unrepentant offender does occur, it is to include further urging to repentance. Further contact with the unrepentant believer must reassert the truth that though the person has forsaken the way of Christian discipleship, full restoration is still possible on the basis of confession and repentance.
How should restoration after discipline take place?
Restoration is the goal of all formal church discipline. Confrontation that has been biblical provides for a possibility of a wonderful experience of restoration. If the offender has expressed true brokenness and confessed the sin and sought out the offended and reconciled then restoration is in order.
What this means is that association and fellowship with the church is restored. The repentant believer is received back into church with a public declaration of how God led the person to change. The repentant may resume worship and communion with the church. Depending on the situation, however, some of the ministries, offices, and other activities may still be restricted for a time.
The church that receives the offender back must be sure to grant genuine forgiveness (cp. 2 Cor. 2:3-11). This is crucial so that any lingering bitterness, resentment, anger, or hurt may not be allowed to fester, giving Satan an advantage (2 Cor. 2:11). In addition to granting forgiveness, the church is required to provide comfort to the repentant person (2 Cor. 2:7). This means that the body must be instructed and exhorted to show solidarity, extend help, and continually encourage the repentant believer. Finally, the whole church must dedicate itself to showing Christlike love to the repentant by continuing to find ways to demonstrate tender care and loving acceptance of the believer (2 Cor. 2:8).
“15 Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ 17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.”
Step 1 – Private Reproof
In love, with a spirit of humility and gentleness, the offended is to go to the offender to point out and to explain the offender’s sin. If the offender acknowledges the wrongdoing and then repents of it seeking restoration with the offended, the matter is closed. If the offender either rejects the reproof of the offended or denies the charges brought against him or her, then both parties proceed to the second step.
Step 2 – Private Conference
The offended is now to secure the assistance of one or two more in confronting the offender. Ideally, the offender should involve others who either observed the offense or in some other way have first-hand knowledge of the incident. If that is not possible, the offended should be able to present the issue to others (preferably church leadership) and explain the offense to them. This group is now to seek out a meeting with the offender so that they collectively can bring the matter to the offender’s attention once again, calling the offender to repentance. These others are able to provide a more objective ear (both for the offender and the offended) and also are able to press the case to the offended. If the offender acknowledges his or her sin and repents, reconciling with the offended, the matter is resolved. If the offender still refuses to either acknowledge his or her sin or rejects this further reproof, then the offender and his or her party are to take the next step to resolve the matter.
Step 3 – Public Announcement
The refusal of a sinning brother or sister to acknowledge his or her sin and repent requires that the matter be brought before the church. The issue must be presented to the congregation with the intent of simply stating the facts and explaining the particular sin. This step is not intended to shame, humiliate, or punish the sinner. Rather, in publicly calling the offender to repent, the whole body is seriously warned to avoid similar (and all) sinful habits and practices (Gal. 6:1-2; cp. Acts 5:1-10, 11).
Step 4 – Public Exclusion
If the offender still refuses to repent, the church is left with no other alternative but to “let him be to you like a heathen and a tax collector”. This means that as long as the offender remains unrepentant he or she is restricted from participating in the church’s worship. The offender is not allowed to participate in communion nor continue engaging in any other church-related responsibilities (such as teaching). Obviously, any offices that are held by the offender are relinquished (such as pastor or deacon). This does not mean that communication is not permitted. It means rather that association in terms of ministry, Christian brotherhood, etc. is disallowed. When communication with the unrepentant offender does occur, it is to include further urging to repentance. Further contact with the unrepentant believer must reassert the truth that though the person has forsaken the way of Christian discipleship, full restoration is still possible on the basis of confession and repentance.
How should restoration after discipline take place?
Restoration is the goal of all formal church discipline. Confrontation that has been biblical provides for a possibility of a wonderful experience of restoration. If the offender has expressed true brokenness and confessed the sin and sought out the offended and reconciled then restoration is in order.
What this means is that association and fellowship with the church is restored. The repentant believer is received back into church with a public declaration of how God led the person to change. The repentant may resume worship and communion with the church. Depending on the situation, however, some of the ministries, offices, and other activities may still be restricted for a time.
The church that receives the offender back must be sure to grant genuine forgiveness (cp. 2 Cor. 2:3-11). This is crucial so that any lingering bitterness, resentment, anger, or hurt may not be allowed to fester, giving Satan an advantage (2 Cor. 2:11). In addition to granting forgiveness, the church is required to provide comfort to the repentant person (2 Cor. 2:7). This means that the body must be instructed and exhorted to show solidarity, extend help, and continually encourage the repentant believer. Finally, the whole church must dedicate itself to showing Christlike love to the repentant by continuing to find ways to demonstrate tender care and loving acceptance of the believer (2 Cor. 2:8).
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