Truth Magazine

By Larry A. Bunch

The purpose of church discipline is not to take vengeance on anyone or to throw someone out of the church (Rom. 12:19; 3 John 10). Any brother disciplined is still to be admonished as a brother (2 Thess. 3:15).

Instructive discipline is, as has already been pointed out in this article, for the purpose of strengthening the Christian so he can serve God in a manner pleasing to God. When one knows the will of God, he can live the life pleasing to God.

Corrective discipline is as important as instructive discipline. Here are five reasons why it is important:

1. Corrective discipline must be practiced to maintain the honor and authority of Christ. We must do what Jesus says (Luke 6:46) since we are in subjection to Him (Eph. 1:22) and He has all authority (Matt. 28:18). He tells us, through the apostle Paul, “. . . withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.”

2. Corrective discipline is necessary to maintain the purity of the church. The church is made up of “purified” souls (1 Pet. 1:22; Rom. 6:17-18; Rev. 7:14) and must be kept pure, as far as humanly possible, in doctrine and practice both in the local congregation and the individual lives (1 Tim. 5:22; 4:12; 2 Cor. 6:17-18; 2 Pet. 2:13; 1 Cor. 5:12; 5:6; Rev. 1:20 with 2:5; Eph. 5:25-27; 1 Cor. 15:24).

3. It is necessary in order to demonstrate that the church is subject to Christ in all things (2 Cor. 2:9).

4. Maintaining the respect of the world makes it necessary (Acts 5:1-11; 2 Pet. 2:2). Increased respect would result of ungodliness were not tolerated!

5. The most important reason, I believe, for brethren practicing church discipline (corrective) as God instructs is in order t save the erring brother (James 5:19-20; 1 Cor. 5:5). evangelism is to save the alien sinner; corrective discipline is to save the erring brother. Friends of brethren living in sin should demand that corrective discipline be employed to try and save those whom they love!

The Manner of Action

Almost all things can be done in a wrong way as well as a right lay. In the matter of church discipline, wrong attitudes coupled with wrong actions are too often characteristic of churches and brethren. The attitude and action oust be toward the end of accomplishing the objective in view – saving an erring brother (Matt. 18:25; James t:20; 1 Cor. 5:5). This may require strong teaching, but it should be done in gentleness (Gal. 6:1). It must be done with kindness and love (Rom. 13:10; 1 Cor. 16:14; Col. 3:12-14; John 13:34-35) while at the same time recognizing that we must do what the Lord says in regard to discipline. We must tell the sinner his fault and help him correct it if possible.

It must be practiced according to the Law of Christ and done constantly and steadily, otherwise the disorderly will accumulate. We should not wait to “clean house” until it becomes a reproach. It must be practiced impartially and without discrimination (1 Tim. 5:21; James3:17). Those rich, powerful, prominent, intimate friends should all receive the same treatment as the poor, humble, quiet and those with whom we do not intimately associate. The action must be taken with wisdom and the elders (who should take the lead in this) are to be discreet (1 Tim. 3:1-6). The absence of elders, however, does not negate the necessity of church discipline.

Who Are The Subjects of Discipline?

“Those who need it” would be an easy answer “False teachers, indifferent brethren, defilers of the themselves with the world” – but we want to look at it a little more closely. In doing so, we probably will cover again some of the material already covered or alluded to. In this section we are speaking, not of the whole range of church discipline, but particularly of withdrawing fellowship or of having no fellowship with these ones.

1. Those who refuse to correct personal offences (Matt. 18:15-17).

2. Those who cause divisions contrary to the gospel. Those brethren who are contentious (Rom. 16:17-18; Psa. 133:2; Prov. 6:16-19).

3. Those who are factious or who teach heresy (2 Pet. 2:1; Titus 3:10).

4. Those who are guilty of the sins of the flesh (1 Cor. 5:9-1b): Fornicators (1 Cor. 5:9; 6:13-20; Gal. 5:19); Adulterers (Matt. 5:32; 19:9; Rom. 7:1-2; 1 Cor. 5:1-4); Drunkards (1 Cor. 5:11; Rom. 13:13; 1 Cor. 6:10; Gal. 5:21; Eph. 5:18); Covetous (1 Cor. 5:11; Eph. 5:5); Idolaters (1 Cor. 5:10; Eph. 5:5; Col. 3:5); Railers and Revilers (1 Cor. 5:11; 2 Tim. 3:1-5); Extortioners (1 Cor. 5:11); Tale-bearers and Idle (2 Thess. 3:6-15; 1 Tim. 5:13).

5. And, we list separately, those who are “disorderly” (2 Thess. e:6). We want to spend some time on this subject because some want to limit the “disorderly” to those who will not work and are busybodies (2 Thess. 3:11). Others charge that if we cannot get someone on a “specific sin” (by this I suppose is meant things like adultery, murder, drunkenness, etc.) then we just “lump it” under “disorderly” and get them on that (usually with reference to non-attendance, Heb. 10:25).

The word translated “disorderly” in 2 Thess. 3,:7, 11 means “to be disorderly; a. prop. of soldiers marching out of order or quitting the ranks . . . Hence, b. to be neglectful of duty, to be lawless . . . c. to lead a disorderly life . . . .” The word in 1 Thess. 5:14 (“unruly”) and 2 Thess. 3:6 means “disorderly, out of the ranks, (often so of soldiers); irregular, inordinate, deviating from the prescribed order or rules . . .”(Thayer p. 83). Hence, the “disorderly” are impenitent, defiant, and show a disposition to continue in sin. It certainly includes those who habitually absent themselves from the assemblies, according to this definition!

We assert that the context of 2 Thess. 3:6 will not allow us to confine the act of “withdrawing fellowship” to those who will not work.

1. After commanding them to “withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us” (v. 6) he said, “For yourselves know how ye ought to follow us; for we behaved not ourselves disorderly among you.” (v. 7) This does not mean that he behaved only in the matter of working, but in every respect! Then he gave an example of his behavior (v. 8); “Neither did we eat any man’s bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you.” The word “neither” indicates the beginning of another thought and in this case it is an example of one way “we behaved not ourselves disorderly among you.”

2. In verse 14 he said, “And if any man obey not our word by this epistle, note that man and have no company with him, that he may be ashamed.” But there is more in Second Thessalonians than just the instruction regarding those who will not work! In 2 Thess. 2:15 he said, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” Does this mean, then, that if one does not “Hold the traditions” the church cannot (must not!) do anything about it? Certainly not! Further than that, the instructions of 2 Thess. 3:6 cannot even be confined to Second Thessalonians! The things learned by the Thessalonians are not contained in Second Thessalonians only – Paul also wrote First Thessalonians! And, he wrote about the “disorderly” in 1 Thess. 5:14 (“Unruly”).

3. To further illustrate that one cannot confine the subjects of withdrawing to those engaged in sins specified, as in 2 Thess. 3:10-12 and 1 Cor. 5:9-11, consider the following charts:

 

 

 

 

In charts “A” and “B” we have attempted to illustrate that one cannot restrict withdrawing of fellowship to only those sins specifically listed in connection with withdrawing of fellowship. Nor can one just confine disfellowship to those sins listed as the “lust of the flesh.”

In chart “C” we have illustrated that brethren have spiritual fellowship with God and other brethren when they are walking in the light. And that they also may have association with one another.

In chart “D” we have illustrated that SIN cuts off a brother from the spiritual fellowship with God and other brethren, and that our ASSOCIATION with such brethren SHOULD ALSO BE CUT OFF! Why do brethren persist in associating with brethren who are living in sin (cf. 1 Cor. 5:11)? If God has no fellowship with a man in darkness, why would brethren want to continue their fellowship with that man?

We ask that you also consider Eph. 5:11, “And have no fellowship with the unfruitful works of darkness.” And 1 Cor. 5:6, “A little leaven leavens the whole lump.” If a little “leaven” (sin) “leavens” (contaminates) the whole “lump”(church), does it matter what sins a brother or sister might continue in (refuse to repent of)? The apostle is taking a general truth and applying it to a specific sin (i.e., regarding the one living with his father’s wife). Any and all sin, if allowed to go unchecked, will contaminate the whole church!

Truth Magazine XXI: 24, pp. 375-377
June 16, 1977

By Jeffery Kingry

I once overheard a preacher describe his formula for success in staying in one area for many years by saying, “I stay away from counseling anyone on family problems. That is the stickiest tar–baby one can get stuck in, and the preacher never wins!” Preaching includes more than two lessons on Sunday. It is giving people what they need from the word of God-ministering the Gospel unto all men. Paul was a man who gave people what they need. “I kept back nothing that was profitable unto you, but have showed you and taught you publicly and from house to house”(Acts 20:20). Paul not only “taught” but “showed.” The evangelist is to be a positive part, a public example of his preaching and message. “Be thou an example unto the believers in word, in conversation, in charity, in spirit, in faith, in purity.” The preacher must not only “show and tell” publicly, but also “from house to house.” There are problems that can be helped by public teaching, needs cared for in a group, but there are also needs and failures that need to be dealt with on an individual scale. Paul “nourished” the Thessalonians “as a nurse cherisheth her children” (1 Thess. 2:7). He did this by his individual concern as well as public teaching. He “exhorted and comforted and charged every one of you as a father doth his children”(2:11). Too many men believe that their responsibility to the brethren begins and ends behind a pulpit.

Our work as God’s servants is to reconcile men to God through the word. We are the peacemakers of the scriptures (Matt. 5:9). But, one thing we often overlook is that one cannot make peace with God (changing a bad relationship into a good one) without also making an effort to make peace with our neighbor and brother. As scripture points out, our changed relationship with God means also a changed relationship with our enemies (Matt. 5:43-48; Luke 6:27-36), with our neighbor (Matt. 7:12; Luke 10:25-37), with our brother (Gal. 6:10; 1 Pet. 2:17; 1 Jn. 3:11-23), and with our family (1 Tim. 5:8; Eph. 5:21ff). No one can offer proper spiritual service to God without first seeking a right relationship with his neighbor. “If thou bring thy gift before the altar and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Matt. 5:23, 24). “If a man say ‘I love God’ and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen” (1 Jn. 4:20)? Spiritual service to God is empty and vain without accompanying service in right relationships with man (“On these two commandments hang all the law and the prophets”).

Ministering to people’s personal problems is not the work of professional “clergy” or psychiatrists. It is the work of all Christians to confront one another with the truth, help each other to obey it, and help each other to structure and discipline our lives in godliness. Our feeling of inability in this area belies our ignorance of God’s will and practice in it. “Exercising unto godliness” is more than having a snappy answer for every denominational error, or knowing seven steps in effective personal work; it is “having our senses exercised (by continual use) to discern good and evil.” But before we can help each other, we must first help ourselves. We cannot give away what we do not possess.

Physician, Heal Thyself

“God is faithful, who will not allow you to be tempted (tested) beyond that which you are able to bear, and will with the test also make a way of escape in order that you may be able to bear it” (1 Cor. 10:13). God gives us hope in our lives that no problem is too big to overcome. We, who teach others, must first find God’s solution to our problems. The scriptures “throughly equip” us for every part of life (2 Tim. 3:17). Change is not only possible in our lives, but is vitally necessary. We were raised from baptism having “put off” the old man to walk in “newness of life.” “Newness of life” means more than meeting in a different church building without an organ. It means a rebirth, a turnover, a new personality. We die to self (put off) and we follow (put on) the righteousness of Christ. “Putting off” without “putting on” the right manner of life will bring a falling away which will make the person worse off than before. (Matt. 12:43-45). “Putting on” without “putting off” is hypocrisy and just as doomed to failure as the other. Repentance is not just “putting off” the old manner of life, sorrow for wrong doing, it is turning to right doing.

A thief does not cease to be a thief when he stops stealing “but rather let him labour, working with his hands the thing that is good, that he may give to him that needeth” (Eph. 4:28). A liar does not cease to be a liar when he stops telling lies but when “he speaks truth with his neighbor”(5:25). One does not cease to be bitter, angry, an evil speaker, and malicious by “putting off” these sins alone, but rather when we become “kind one to another, tenderhearted, forgiving one another, even as God for Christ sake hath forgiven you” (4:31,32). The Bible is filled with “Put off / on.”

Changing our lives requires the development and exercise of godly responses to the way we are treated by others. Not a reactive habitual response, but a thoughtful, God-pleasing response (cf. 1 Pet. 3:8-13; Gal. 6:7-10).

Preachers, elders, and teachers cannot provide the help needed to give to others until the word of God finds fruit in their own lives. This requires change: in living, in thinking, in relationships. We will seek to provide some practical biblical ways to change in our next article.

Truth Magazine XXI: 24, p. 374
June 16, 1977

By Earl E. Robertson

The apostle wrote, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Heb. 5:12-14).

This is a sad commentary indeed! And, all too often this deplorable condition obtains among so many brethren. At the time this statement was written, which was perhaps some thirty five years after the resurrection of Christ and the establishment of the church, some of these brethren ought to have been teachers (of God’s word), but they were in dire need of being again taught the fundamentals of the gospel. How long should it take for converts to Jesus to become teachers? The answer to this question depends on several factors: one’s ability, knowledge, dedication, and his love for God and his word. One can readily see how either one or all of these factors enters into this picture. One’s ability is of little value without his dedication; his knowledge is worthless in the absence of love for God and his holy word.

Casual observance reveals many things about this sinful problem. Many men are quick to speak of their long service to Christ, even a “charter member” of some congregation, but have never brought any to the Lord. They are often unable to intelligently respond to the more basic Bible questions, much less teach others. How can one be in Christ for years and never develop into anything of value for the Lord? The apostle says such a person is a “babe.” It might be that this kind of person simply has no desire to grow himself, to be of no spiritual help even to his family or friends. This is a grave problem! Heavenward traveling people “desire the sincere milk of the word” (1 Peter 2:2). From a spiritual standpoint, the person is sick. It might be that ne is interested in the things of this life, and if this interest has prevented his development, he is worldly and spiritually sick. It might be that he is stingy and will not, therefore, use either his time or money that he might learn. But, whatever the cause for one not becoming a teacher, it is still a violation of this passage. One with this character never amounts to anything of value to the kingdom of God. If you think otherwise just take a close look in your next Bible class.

Though this one needs someone else to teach him, the Bible says, yet he oftentimes thinks he is the teacher and usually is the one who creates most of the problems and burdens within the churches. Ignorance is dangerous. Only when one (like this) can see himself as he really is and change his attitude will he effect any appreciable change in his character and worth for truth and righteousness.

Truth Magazine XXI: 24, p. 373
June 16, 1977

By Mike Willis

There has never been a Christian who has not become discouraged at some point in his life. Sometimes life throws us such a curve that we begin to feel that everything which we have worked to accomplish has gone for nought. We see our dreams destroyed and, therefore, have no will to live in the future. It is precisely at this time that we need to be reminded that our affections and aspirations are centered, not in this world, but in that which is to come.

We are children of God. Because we are God’s children, we are “heirs also, heirs of God and fellow heirs with Christ” (Rom. 8:17). We have been born again to a living hope. When we were born of the water and the Spirit, we became sons of God with the hope of sharing in the inheritance prepared by God for his children. Our hope in sharing in this inheritance is a living hope, not a dead hope. The hopes that we have in this life, being dependent upon our own abilities to obtain, are frequently thwarted. I can still remember the depression I felt when I was unable to enter graduate school because we did not have the money to afford it at the time. Hopes based on this life are frequently thwarted and become dead hopes. Our hope for inheritance, however, does not depend upon the energies of man; they are guaranteed by God and, therefore, can never be thwarted. So long as I remain faithful to God, my inheritance can never be taken from me. My hopes for receiving it can never be dashed.

In the opening verses of First Peter, the apostle wrote concerning our hope; he said, “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time” (1 :3-5). A remainder of what we hope to receive at the end of this life should be a stimulus to revive our faith when it starts to wane. Let us, therefore, think about our inheritance for a while.

Nature of Our Inheritance

Each of us is aware that our inheritance is the eternal life with God in heaven after the judgment day. Yet, Peter mentioned four characteristics of that inheritance which I would like to consider with you.

1. It is imperishable. The word aphthartos means “uncorrupted, not liable to corruption or decay, imperishable.” Our inheritance is not destined to fall apart and rot. One of the most beautiful seasons of the year is the fall when all of the trees begin to radiate the beautiful colors of autumn. I doubt that there is any place on earth where this is more beautiful than in Brown County, Indiana with its rolling hills. On the peak of one of these hills, a person can see the beautiful sights of autumn for miles as the trees glisten with oranges, browns, yellows, etc. Yet, even as one sees these beautiful sights, he is reminded that these are but the products of death. The tree is going into a dormant stage for the winter, so the leaves have to die.

Our inheritance in heaven will not be touched by the process of corruption and decay. Whereas moth and rust consume the treasures of this earth, our treasure in heaven is unaffected by moth and rust (Mt. 6:19-20). Whereas the living embraces of a man and wife are interrupted by death and the subsequence corruption of, the body, our eternal inheritance cannot be affected by corruption; it is imperishable.

2. It is undefiled. Amiantos means “not defiled, unsoiled; free from that by which the nature of a thing is deformed and debased, or its force and vigor impaired.” Few things in this world are undefiled; almost all of them have a flaw in them. Some years ago, I bought my wife a diamond ring (it was her engagement ring which she got five years after we were married). Shortly after we got the ring, we noticed a flaw in it. It was a defiled stone; it was not perfect. Sometimes when I hang wallpaper, people comment on how pretty the wall is after I have finished with it; however, I know where the flaws in the job are even if they escaped the notice of our visitors.

Our inheritance in heaven will be flawless. The things which defile matters here below will not have affected heaven. “Nothing unclean and no one who practices abomination and lying, shall ever come” (Rev. 21:27) into the city which God has prepared for His saints. Since it will be unmarred by things which can defile it, heaven, or inheritance, will be undefiled.

3. It will not fade away. Though there is some similarity in the ideas expressed by this characteristic and “imperishable,” there is also some difference. Amarantos means “not fading away, unfading, perennial.” Flowers are beautiful but, oh how quickly they fade away! On rare occasions, I have given my wife a bouquet of flowers. Though she quickly puts them in a vase filled with water, not many days have passed when the petals began to fall on the table. Soon the beautiful flowers have become an ugly brown which we are anxious to remove from the house. The beauties of heaven will not be like that. They will never get old to us. Unlike the child who plays with his new toy for a few days after which he puts it in his closet and forgets it, the person who inherits heaven will never tire of its beauties. It will never “fade away.”

4. It is reserved in heaven. In recent months, I have heard some say that we are presently in possession of eternal life. Peter did not think so. Our inheritance is reserved in heaven. At the present we only have access to it through our “living hope.” Jesus said that we receive eternal life “in the world to come” (Mk. 10:30). Yes, my brethren, our inheritance is not a present possession; it is reserved in heaven.

Peter also said that our inheritance is “reserved in heaven for you.” There have been some occasions when I was traveling that I needed to make reservations in advance. The motel at which I planned to stay would reserve a room for me. Regardless of who else might come with the money to rent that room that night, they could not have it because it was “reserved” for me. I have a similar place reserved for me in heaven. God has prepared it for his saints; there is a place in it for me.

Our Hope Sustains Us

Peter continued, “In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, Jthat the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1:6-7). My hope for eternal salvation is what sustains me at the times in this life when there seems to be no reason to live.

Those who have gone through some of the world’s most trying times have come through it to write that one’s goal in life was the only thing that kept them alive. “Victor Frankl, in his book Man’s Search For Meaning, out of his own struggle for survival in the Nazi prison camps, at the end of World War II was able to write, ‘There is nothing in the world, I venture to say, that would so effectively help one to survive the worst conditions, as the knowledge that there is meaning in one’s life. There is much wisdom in the words of Nietzsche: “He has a why to live for can bear almost any how.” In the Nazi prison camps, one could have witnessed that those who knew that there was a task waiting for them to fulfill were most apt to survive’ ” (Batsell Barrett Baxter, America, It’s Not Too Late, p. 26).

Of all men, the Christian should have a goal in this life–to live pleasing to God in order that he might have the inheritance which God has prepared for him when he dies. Regardless of what circumstances one may face in this life, that hope for eternal reward should be alive. He should never give it up.

Our hope fades in proportion to how involved our lives become with the things of this world. When our lives are wrapped up in the things of this world, we are high or low in direct proportion to how successfully the affairs of this world are operating. For this reason, Peter admonishes us to live as “pilgrims” and “sojourners” (1:1, 2:11). A pilgrim and sojourner is an alien in a foreign land. Sometimes aliens have to undergo severe affliction; at all times, they are away from their home. We who are Christians need to learn to visualize our lives in this world as only temporary so-journeyings as we hasten toward heaven where our citizenship- is. F. B. Meyer wrote concerning this idea as follows:

“Do we cultivate enough the spirit of the stranger? We know what it is to turn from the attractions of a foreign city, with its wealth of art, its churches and its picture galleries, its antique buildings, and the glitter of its modern boulevards, towards a tiny box of brick in a grimy street, which is endeared to us as home. We may not linger longer; we are going home. Or if we stay on from day to day, we hardly unpack our portmanteaus, and certainly do not secure a settled abode, because it is not our home. Nor are we too much troubled by the discomforts and annoyances of our hotel, or by the risings of popular excitement around. Of what consequence are such things to those who may indeed bestow a passing interest on events transpiring around them, but whose interests are elsewhere, in the place which, however humble, differs from all the world beside in being home?

“Oh for more of the tent life amongst God’s people! But it is only possible, when they catch sight, and keep sight, of ‘the city which hath foundations’ ” (Tried By Fire, p. 12).

Yes, we do need more of the pilgrim attitude in our hearts.

Last fall, my parents went out west with my brother. After twenty-one days on the road, they came by my house to visit me. Within a day of the time that they arrived, they were already talking about going home. If we Christians could develop the same love and affection toward heaven which each of us have toward our home, the major decisions in this life would be much easier to make. Our primary concern would be whether or not any given decision would alter my hope for receiving an eternal inheritance with God. Should you die this day, would you be an heir of God, one who would receive the inheritance which is imperishable, undefiled, that fadeth not away, and is reserved in heaven?

Truth Magazine XXI: 24, pp. 371-373
June 16, 1977