CONTENTS

Constructive Church Discipline
Church Membership Committee Material
Personal Church Discipline
Corrective Church Discipline
Punitive Church Discipline
Local Church Discipline
Neglected Church Discipline
Foot Washing -- Church Ordinance or Church Discipline?

PART VI

LOCAL CHURCH DISCIPLINE

"But be ye doers of the word, and not hearers only, deceiving your own selves" (James 1:22).

"Them that sin rebuke before all, that others also may fear. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure" (1 Timothy 5:20, 22).

"A man that is an heretic after the first and second admonition reject" (Titus 3:10).

"Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us" (2 Thessalonians 3:6).

"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained they brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven" (Matthew 18:15-18).

"Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted" (Galatians 6:1).

Our church has always had some form of church discipline even from the time of her organization in 1938. But it was no more than that of the average Baptist church until 1941. All of our Baptist churches have church discipline, even though few of them call it that. We have seen this particularly in our earlier chapters on Constructive, Personal, and Corrective Church Discipline. However, very few of our Baptist churches practice any sort of Punitive church discipline.

God has blessed marvelously in our efforts to carry out this part of the New Testament church program. Certainly, our imperfections and failures have been many, just as they have been numerous in our efforts to carry out the New Testament program of evangelism, stewardship, missions, etc. But in all of these matters God always blesses honest efforts to follow the teachings of His verbally inspired and eternally infallible Word.

Often when our program of church discipline is mentioned, some outsiders will say that they would like to know if all the members cooperate in such a program as they should. Well, of course, the answer is emphatically, "No!" But neither do they all cooperate in tithing, attending church, Bible studies, missions services, witnessing, church visitation, etc., as they should. But we would never have any New Testament program nor could we ever justify one, if we had to wait until every member of a local church (assembly) cooperated perfectly in carrying it out.

We all ought to bow our heads in shame that we have so many times neglected to do, or have done incorrectly, the things our Lord teaches His churches to do in the Bible. But, certainly, we should discard nothing that He teaches because of our failures in the past. On the contrary. We ought to repent of our sins and set out to teach and practice the whole counsel of God for His churches.

"But be ye doers of the word, and not hearers only, deceiving your own selves" (James 1:22).

God's Word has a reciprocal action. To hear it and not obey It is to cause It to have a bad effect in your life. Many like for preachers to preach all the Bible, but when their pastor suggests that the church family begin to practice the whole Bible, such teachings as that of punitive discipline cause violent reactions. As a result, some pastors, in hast, follow unscriptural methods. Some oppose discipline; so, the pastor seeks to have the church family vote on having a discipline program. This is bad and totally unnecessary. We should not have to vote to do what the Scriptures teach. We do not have the church family to vote to tithe, to witness, to pray, etc. We simply practice these teachings. Yet, some do not join us in the practice of them. Other pastors preach on the need of discipline and fight a "straw-man" so to speak. Thus, they give the church family the impression that they are about to initiate a new project unknown before to local churches. Not so, discipline is not new; it is as old as the New Testament Scriptures. And it was practiced by New Testament churches from the days of their beginning.

We must start where the local churches are and seek to lead them to the practice of the entire Word of God. We do just this in other matters, e.g., soul winning, tithing, visitation, etc. In our church services, I began preaching on separation, the resurrections, the second coming, etc., soon after becoming pastor. After a year or more, folk began to say that they thought we should practice church discipline, and we began to do so. It was nearly eight years before we had a full program, but it has taken that long in some of our other programs, also.

The average church who has had little, or no, church discipline, and is as much as 10 years old, would probably require 10 to 12 years to be led to practice a full New Testament discipline program. We must not hastily move to the point of destroying that which we are trying to grow, and some have done just that.

But we must seek to preach and practice the whole counsel of God, as James 1:22 makes emphatically clear.

"Them that sin rebuke before all, that others also may fear" (1 Timothy 5:20).

Sins which bring public reproach on the Saviour are ones with which we deal in punitive discipline. One of the church family who is guilty of such sin gets the discipline charge cleared, and restoration to fellowship with the church family, by coming forward during the invitation of any of the services, stating what the discipline charge is and saying that they are asking the Lord and the church family for forgiveness. We seek to deal with this delicate kind of thing with as little embarrassment as possible for the one who comes. After all, it is humiliating enough to come asking forgiveness, publicly. But this method is spiritually healthy and Scriptural, as we see here in 1 Timothy 5:20. I explain to the congregation the reason for their coming and their desire for forgiveness. They give their approval. And praise the Lord, He is willing to forgive, and so is our church family. And, you know, it is a genuine revival experience when folk, who have discipline matters to straighten out, come like this. All of us are reminded of Galatians 6:1 "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." It makes us realize our dependence upon one another, our need for each other's prayers, and it helps us to love each other more.

"Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure" (1 Timothy 5:22).

We are not to ordain pastors, deacons, etc., hurriedly. It must be after much deliberation and assurance of His leadership. But really, this passage is not dealing with the laying on of hands in an ordination service as some erroneously teach. The context and the text demand that it has to do with the restoration of sinning church members to fellowship, after it has become necessary for them to be disciplined. The truth of this verse is the reason we sometimes must place members on probation in certain circumstances involved in disciplinary action. I will say more about this matter later in this chapter, when I discuss our church's procedure in the exercise of probation.

"A man that is a heretic after the first and second admonition reject" (Titus 3:10).

Our church family does deal with those who hold to unscriptural doctrines. Across the country, it is not hard to find Baptist church members who do not believe the Bible to be infallible, who do not believe in eternal security, who do not believe in the virgin birth, who do not believe in a bodily resurrection, who do not believe in a literal Hell and Heaven, etc. Yet, they are in good standing in their churches. This is positively wrong. We should not have church members in our fellowship who do not believe the fundamental doctrines of the Bible. Titus 3:10 is very clear about this matter.

"Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us" (2 Thessalonians 3:6).

In exercising punitive church discipline, our church family simply follows the emphatic command of this passage (along with many others) of God's Word. Since it is wrong for liberal theologians to mutilate certain passages of the Bible, it is certainly wrong for Bible believers to ignore, deny, or cut out passages teaching punitive church discipline.

"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall loosed in heaven" (Matthew 18:15-18).

Our Lord not only not teaches punitive church discipline in this passage, but He gives details as to how to deal with a discipline matter involving brothers being "at odds" with each other. This same procedure is not required in all discipline cases because of the uniqueness of this particular problem. But it is very important that we do all that we possibly can, in genuine love and concern, to go to our brothers and sisters in seeking to help them have victory over sins and to be Scripturally restored to fellowship in our local church, when it has become necessary for them to be disciplined.

"Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted" (Galatians 6:1).

False doctrine had been introduced into the churches in the regions of Galatia. As Paul comes to this last chapter in the epistle, he emphasized the spirit in which discipline should be conducted. When a church is infiltrated with false doctrine, it is not long until punitive church discipline must be exercised. In this first verse of the sixth chapter, the Holy Spirit reminds us that punitive discipline is intended to bring the offender to repentance and restoration. And it is so important that those who are exercising it, do it in love with the view to help a brother, being conscious of the fact that were it not for the grace of God they would be the ones who would be having to be disciplined. We impress our church family with the fact that to discipline a brother with a censorious self-righteous attitude makes us as guilty of heinous sin as the one whom we are disciplining. Most churches would have to have a baptism of love before they could begin a New Testament church discipline program. I always have a serious question about any member who seems concerned that we hurry to discipline a brother. Love waits long, is patient, and does not rejoice in iniquity. We have dealt with some folk as long as three and four years before withdrawing fellowship.

Personnel and Methods Used in Executing Church Discipline

In the broadest sense of the word, the entire membership is the personnel used in carrying out of church discipline. The leaders are the ones who have the biggest responsibility. Our pastor, deacons, teachers, and all other leaders in the faithful activity of filling their offices automatically carry on the program of church discipline.

In other words, the method is through the preaching services; the teaching, training, and missionary programs; and special committee activities. When there is a need for committee work in punitive church discipline, the pastor and deacons constitute such a committee and call in others as the need arises. Our church has a church membership committee to help strengthen our programs of teaching, training, and missionary efforts.

Examples of Matters for Which Punitive Discipline Is Exercised

Our church has never attempted simply to list all matters that are, or would be, dealt with in punitive church discipline. Many are dealt with only as the occasion arises. But we do keep before us examples of sins that necessitate a penalty, realizing that from these examples it is never difficult for spiritual-minded folk to apply them to other things equally as wrong.

Examples of sins for which our church exercises punitive discipline are: using or selling marijuana, abusing or selling other drugs, drinking intoxicants, selling or dispensing intoxicants (waitresses who serve beer, in cafes, restaurants, etc., grocery boys who deliver groceries that include beer, checkers who check out beer with groceries at cash registers in super stores, and men who haul beer with or without other commodities on transfer trucks are all a part of the selling and dispensing of intoxicants, adultery, homosexuality, lesbianism, incest, lying, fighting cursing, gambling, mixed swimming, dancing, attending Sunday movies, ball games, hunting, fishing, and other sports on Sunday, heresy, not attending church for a year, and not moving church membership after having been moved away for a year. There are exceptions to the rule in these last two matters: (1) illness, serving in the armed forces, away in school, serving on the mission field, (2) having no church in the new area with which they can conscientiously affiliate -- in this case they must notify our church and continue sending their financial support to remain in good standing.

Why Some Sins Necessitate Punitive Discipline and Some Do Not

All sins in a Christian's life should be confessed to God. Some should be confessed only to God; these are sins known only to God and His child and that do not involve others. Some sins should be confessed only to God and some other individual who is involved. Then there are some sins that need to be confessed to God, individuals involved, and publicly to the church (the local assembly).

The Bible does not teach that every time a Christian commits a sin he should be dealt with in punitive church discipline. If it did, we would all be discipline cases constantly. All sins are ugly and abominable. Surely, they all are heart-breaking to our Saviour, but some sins in the lives of saints bring public reproach upon Christ. The sin of drinking intoxicants and the sin of not faithfully reading your Bible illustrate the difference. And this is the reason why some sins are dealt with in punitive discipline and some are not.

Therefore, when folk say that the church people should not deal with any other member in discipline unless they are free from all sin, they simply display their own ignorance. But surely all who help deal with a brother overtaken in a fault should do it with all love and humility, lest they also be tempted (tested).

Plan for Dealing with Special Discipline Cases

Our pastor and deacons are the standing committee in dealing with discipline cases. However, other men and women are asked to serve when needed. The church could and would always be ready to make official additions committees, if circumstances made such a step wise.

Those who are discipline cases are visited, prayed with, read to from the Word, talked with, and implored to be willing to ask God and the church for forgiveness. This is repeated many times where any interest whatsoever is manifested; some cases are dealt with for years. Others, where no interest is shown or where the person asks not be counseled, are not dealt with as long. Sometimes, when it is impossible to locate the person, it becomes necessary to deal with him without being able to see him personally. This is one of the reasons why it is so very important for every member to keep the church informed of his address while here or even out of the State, as long as his membership is still in our church. Mere accusations are never brought before the church as charges; they must first be substantiated.

Our Pastor and deacons are far more exercised in a burning desire to help folk not to have fellowship withdrawn in discipline than the average member ever knows. Some people in ignorance may speak of this work as though the pastor and deacons dealt with it carelessly, trivially, or flippantly. However, when all has been done that the committee knows to do for a person on discipline, the only choice left is to recommend that fellowship be withdrawn -- that means that the person is removed from the church membership until he repents and comes asking for forgiveness. Upon his coming, the necessary steps are taken for restoration even if it is years later, just as they would have been while dealing with the discipline case before fellowship was ever withdrawn.

Responsibility in Dealing with Discipline Cases

This is the responsibility of every individual member. When one knows of a discipline matter and does not seek to help the other one or ones involved, he becomes a party to the sin. For one member to know of another being involved in sins calling for discipline makes him responsible before God to go to the individual and try to help. If this fails, others should be called upon for help. However, when one knows of a discipline matter and feels incapable of going to try to help alone, it is certainly all right for that one to come to the pastor and deacons for help. But nobody should be gullible and start discipline charges on mere hearsay or gossip. In fact, when one comes with an accusation against any brother, he is then asked to meet with our discipline committee and then go with them to the brother, or else, to refrain from such talk. If such a person refuses to comply, he becomes a discipline case himself (read 1 Timothy 5:19 for a Scriptural illustration).

Let us not only think of the responsibility of dealing with punitive discipline cases from the standpoint of who does it, but also from the standpoint of the sacred responsibility, that this work places upon us, to God and our fellow Christians. What a sacred responsibility is ours to lost souls that they may be saved, and what a sacred responsibility is ours to our fellow Christians that they be true disciples. To discipline means to disciple. It is the same responsibility to each other as members of His local church as that of parents to teach and train their children. What a wonderful privilege -- what a terrible responsibility! We are still our brother's keeper. How sinful it is to have Christians who do not care to help fellow Christians be their maximum for Christ.

Procedures in Probation

Sometimes, it becomes necessary for our church to require a period of probation before a discipline case can be restored to full fellowship. This is taught by the Word of God. 1 Timothy 5:22 is primarily an exhortation concerning the restoration of sinning members to church fellowship. Sometimes we can sin against the Lord, the church family, and the brother who is a discipline case, if restoration is made too quickly. Experience after experience in our own local congregation has proven over and over that such a practice honors the Lord and helps our people. No person sincerely seeking restoration to fellowship with the Lord and the church would have any hesitation to serve on a period of probation, if asked to do so. But, of course, with those who have ulterior motives, it is a different matter. When one becomes incensed at being asked to serve on probation, he gives his fellow Christians good reason to doubt his sincerity.

Recommendations for one who is being disciplined to serve on probation come from the pastor, deacons, and/or the church membership committee.

General reasons for asking certain discipline cases to serve on a period of probation are as follows:

(1) Those who are rather bitter when being dealt with as a discipline case.
(2) Those who keep prolonging the matter of asking forgiveness.
(3) Those who try to join another church while on discipline and later return for restoration here.
(4) Those who are on discipline over and over again.
(5) Those whose general behavior shows little desire to really do God's will.

Motives for Having Church Discipline

Our first motive for having church discipline is to please our Lord Jesus Christ. He has taught us to exercise church discipline for His glory and for our good. He would never lead us wrong. We would not be so presumptuous as to try to improve His plan. We believe that He expects us first to be obedient servants.

In the second place, our motive is one of love for our brethren. We do not have any right to say that we love our brethren, if we fail to do this thing that is so essential to their good. Children in their rebellion and immaturity sometimes resent the love that prompts their parents to discipline them in the home. In fact, they may sometimes doubt the love of the parents because of it. We must expect some Christians in their immaturity and sometimes rebellious hearts to misunderstand. But it is our business to still love them, teach them the truth, and help them grow. On the other hand, any who would take an ugly attitude toward one who has been disciplined is showing the same immaturity that one who resents being disciplined shows.

Still again, another motive is not to withdraw fellowship and place one out of membership, but to help him to restoration of fellowship with God and the local assembly. The withdrawing of fellowship is only a last resort, when the other cannot be accomplished. Some would erroneously try to make folk believe that discipline purposes to get rid of folk, and they refer to it crudely as "throwing them out" or "kicking them out."

Finally, the forth motive of church discipline is to give the local assembly a better testimony before a lost world. Even the lost recognize the inconsistency of drunkenness, adultery, desecration of the Lord's Day, church membership in name only, etc., on the part of professed Christians. They often say that if that is being a Christian, they want no part of it. In having church discipline, this obstacle is removed from the lost who are honest in their criticisms. Of course, those who are not honest will criticize the church no matter what she does. But God forbid that we give grounds for criticism because of our moral and spiritual laxity.

Conclusions

1. Church discipline has been a wonderful blessing to our people.

2. Because some criticize and misunderstand church discipline does not change its value and its being Scriptural practice.

3. Some will oppose church discipline, because of human weakness and sinfulness, if their own loved ones are involved; otherwise, they will be for it.

4. To oppose church discipline or to be self-righteous in practicing it is sinful. Let us do neither!

5. Those who do not visit in our church visitation program have no right to say that the pastor and deacons ought to visit the discipline cases more often. We would if we had more help.

6. We need more individuals and churches today who are concerned about following the New Testament teaching of church discipline, regardless of what people, who desire simply to be popular, may say.

7. Church discipline is both your and my responsibility.

8. To speak favorably of our church's stand, as a member, and then not help in the discipline program is to be hypocritical.

See New Testament Church Discipline Part VII -- "Local Church Discipline"