What does the Bible say about church discipline?
The Bible teaches that church discipline is an essential process for addressing sin within the congregation, as outlined in Matthew 18:15-20.
Moreover, Jesus' directive reflects His understanding of human nature, highlighting that many quarrels could be avoided through direct communication. The authority given to the church includes the ability to bind and loose on matters pertaining to discipline, indicating that the decisions made in the church have divine significance and consequences. Thus, church discipline, when exercised wisely, can promote the church's well-being and contribute to a higher standard for membership, ensuring integrity in Christian fellowship.
Matthew 18:15-20
How do we know the authority of the church is valid?
The church's authority is validated by Christ's instruction in Matthew 18:18-20, granting it the power to make binding decisions in spiritual matters.
Furthermore, this authority is not an arbitrary power but is rooted in the character and mission of Christ Himself, who promises His presence wherever believers gather in His name. Consequently, the church’s decisions are not merely organizational but spiritually significant, carrying weight of heavenly recognition. This assurance encourages believers to view the church as an essential instrument for spiritual accountability, reflection of Christ’s authority, and a means of grace in their lives.
Matthew 18:18-20
Why is reconciliation important for Christians?
Reconciliation among Christians is vital as it reflects Christ's teachings and promotes unity within the body of believers.
Moreover, reconciliation is vital for personal spiritual health. It allows individuals to confront sin in a loving and constructive manner, aiding in the path of repentance and forgiveness. Jesus illustrates through His teaching that when we disregard one another and allow grievances to fester, we not only harm our relationships with each other but also our fellowship with God. The pursuit of reconciliation is, therefore, integral to the Christian ethic, ensuring that love and unity prevail within the church, which is Christ’s body on earth.
Matthew 18:15-20
"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. 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.' 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. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them."
— Matthew 18:15-20
These words of the Lord Jesus contain an expression which has been often misapplied. The command to "hear the church," has been so interpreted as to contradict other passages of God's word. It has been falsely applied to the authority of the whole visible church in matters of doctrine, and so been made an excuse for the exercise of much ecclesiastical tyranny. But the abuse of Scripture truths must not tempt us to neglect the use of them. We must not turn away altogether from any text, because some have perverted it, and made it poison.
Let us notice in the first place, how admirable are the rules laid down by our Lord, for the healing of differences among brethren.
If we have unhappily received any injury from a fellow-member of Christ's Church, the first step to be taken is to visit him "alone," and tell him his fault. He may have injured us unintentionally, as Abimelech did Abraham. (Gen. 21:26.) His conduct may admit of explanation, like that of the tribes of Reuben, Gad, and Manasseh, when they built an altar, as they returned to their own land. (Joshua 22:24.) At any rate, this friendly, faithful, straight-forward way of dealing is the most likely course to win a brother, if he is to be won. "A soft tongue breaks the bone." (Prov. 25:15.) Who can tell but he may say at once, "I was wrong"—and make ample reparation?
If however this course of proceeding fails to produce any good effect, a second step is to be taken. We are to "take with us one or two" companions, and tell our brother of his fault in their presence and hearing. Who can tell but his conscience may be stricken, when he finds his misconduct made known, and he may be ashamed and repent? If not, we shall at all events have the testimony of witnesses, that we did all we could to bring our brother to a right mind, and that he deliberately refused, when appealed to, to make amends.
Finally, if this second course of proceeding prove useless, we are to refer the whole matter to the Christian congregation of which we are members—we are to "tell it to the church." Who can tell but the heart which has been unmoved by private remonstrances, may be moved by the fear of public exposure? If not, there remains but one view to take of our brother's case—we must sorrowfully regard him as one who has shaken off all Christian principles, and will be guided by no higher motives than "a Gentile or a tax collector."
The passage is a beautiful instance of the mingled wisdom and tender consideration of our Lord's teaching. What a knowledge it shows of human nature! Nothing does so much harm to the cause of religion as the quarrels of Christians. No stone should be left unturned, no trouble spared, in order to prevent their being dragged before the public. What a delicate thoughtfulness it shows for the sensitiveness of poor human nature! Many a scandalous breach would be prevented, if we were more ready to practice the rule of "between you and him alone." Happy would it be for the Church and the world, if this portion of our Lord's teaching was more carefully studied and obeyed. Differences and divisions there will be, so long as the world stands. But how many of them would be extinguished at once, if the course recommended in these verses was tried.
In the second place, let us observe what a clear argument we have in these verses for the exercise of DISCIPLINE in a Christian congregation.
Our Lord commands disagreements between Christians, which cannot be otherwise settled, to be referred to the decision of the Christian assembly to which they belong. "Tell it," he says, "to the church." It is evident from this, that he intends every congregation of professing Christians to take cognizance of the moral conduct of its members, either by the action of the whole body collectively, or of heads and elders to whom its authority may be delegated. It is evident also that He intends every congregation to have the power of excluding disobedient and refractory members from participation in its ordinances. "If he refuses," he says, "to hear the church also, let him be to you as a Gentile or a tax collector." He says not a word about temporal punishment, and civil disabilities. Spiritual penalties are the only penalty He permits the Church to inflict, and when rightly inflicted, they are not to be lightly regarded. "Whatever things you bind on earth will have been bound in heaven." Such appears to be the substance of our Lord's teaching about ecclesiastical discipline.
It is vain to deny that the whole subject is surrounded with difficulties. On no point has the influence of the world weighed so heavily on the action of Churches. On no point have Churches made so many mistakes—sometimes on the side of sleepy remissness, sometimes on the side of blind severity. No doubt the power of excommunication has been fearfully abused and perverted, and, as Quesnel says, "we ought to be more afraid of our sins than of all the excommunications in the world." Still it is impossible to deny, with such a passage as this before us, that church discipline is according to the mind of Christ, and when wisely exercised, is calculated to promote a church's health and well-being. It can never be right that all sorts of people, however wicked and ungodly, should be allowed to come to the table of the Lord, with no one either permitting or forbidding. It is the bounden duty of every Christian to use his influence to prevent such a state of things. A perfect communion can never be attained in this world, but purity should be the mark at which we aim. An increasingly high standard of qualification for full church-membership, will always be found one of the best evidences of a prosperous church.
Let us observe, in the last place, what gracious encouragement Christ holds out to those who meet together in His name. He says, "Where two or three are gathered together in my name, there I am in the midst of them." That saying is a striking proof of our Lord's divinity. God alone can be in more places than one at the same time.
There is comfort in these words for all who love to meet together for religious purposes. At every assembly for public worship, at every gathering for prayer and praise—at every missionary meeting—at every Bible reading, the King of kings is present—Christ Himself attends! We may be often disheartened by the small number who are present on such occasions, compared to those who meet for worldly ends. We may sometimes find it hard to bear the taunts and ridicule of an ill-natured world, which cries like the enemy of old, "What are these feeble people doing?" (Nehem. 4:2.) But we have no reason for despondency. We may boldly fall back on these words of Jesus. At all such meetings we have the company of Christ Himself.
There is a solemn rebuke in these words for all who neglect the public worship of God, and never attend meetings for any religious purpose. They turn their backs on the society of the Lord of lords. They miss the opportunity of meeting Christ Himself. It avails nothing to say that the proceedings of religious meetings are marked by weakness and infirmity, or that as much good is gotten by staying at home as going to church. The words of our Lord should silence such arguments at once. Surely men are not wise when they speak contemptuously of any gathering where Christ is present.
May we all ponder these things. If we have met together with God's people for spiritual purposes in times past, let us persevere, and not be ashamed. If we have hitherto despised such meetings, let us consider our ways, and learn wisdom.
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