Confession Study: 2LCF 26.5–15
Beginning in paragraph 5, in the execution of this power wherewith he is so entrusted, the Lord Jesus calleth out of the world unto himself through the ministry of his word by his spirit those that are given unto him by his Father, that they may walk before him in all the ways of obedience which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies or churches for their mutual edification and the due performance of that public worship which he requireth of them in the world. The members of these churches are saints by calling, visibly manifesting and evidencing in and by their profession and walking, their obedience unto that call of Christ. and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the gospel. To each of these churches thus gathered, according to his mind declared in his word, he hath given all that power and authority, which is in any way needful for their carrying on that order and worship and discipline which he hath instituted for them to observe, with commands and rules for the do and right exerting and executing of that power.
A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members, and the officers appointed by Christ to be chosen and set apart by the church, so called and gathered, for the peculiar administration of ordinances and execution of power or duty which He entrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders and deacons. The way appointed by Christ for the calling of any person fitted and gifted by the Holy Spirit unto the office of bishop or elder in a church is, that he be chosen thereunto by the common suffrage of the church itself, and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein, and of a deacon, that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands. The work of pastors being constantly to attend the service of Christ in His churches, in the ministry of the word and prayer, with watching for their souls as they that must give an account to Him. It is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things according to their ability. so as that they may have a comfortable supply without being themselves entangled in secular affairs, and may also be capable of exercising hospitality towards others.
And this is required by the law of nature and by the express order of our Lord Jesus, who hath ordained that they that preach the gospel should live of the gospel. Although it be incumbent on the bishops or pastors of the churches to be instant in preaching the word by way of office, yet the work of preaching the word is not so peculiarly confined to them, but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it. as all believers are bound to join themselves to particular churches when and where they have opportunity so to do. So all that are admitted under the privileges of a church are also under the censures and government thereof according to the rule of Christ. No church members, upon any offense taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church order, or absent themselves from the assemblies of the church, or administration of any ordinances, upon the account of such offense at any of their fellow members, but to wait upon Christ in the further proceeding of the church.
As each church and all the members of it are bound to pray continually for the good and prosperity of all the churches of Christ in all places and upon all occasions to further it, everyone within the bounds of their places and callings in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold communion among themselves for their peace, increase of love, and mutual edification. In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned or any one church in their peace, union, and edification, or any member or members of any church are injured in or by any proceedings and censures not agreeable to truth and order, it is according to the mind of Christ. that many churches holding communion together, due by their messengers, meet to consider and give their advice in or about that matter in difference, to be reported to all the churches concerned, albeit these messengers assembled are not entrusted with any church power properly so called, or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons, or to impose their determination on the churches or officers.
Introduction
So, as I said, this section in chapter 26, paragraphs 5 to 15, take up the issue of the local church. And I just want to give you sort of an outline and then focus primarily on paragraph 12 this morning. But what we have is the origin of the church in paragraph 5. Secondly, we have the membership of the church in paragraph 6, the power of the church in paragraph 7, or authority, the government of the church in paragraphs 8 to 10, the preaching of the church specifically in paragraph 11, the discipline of the church in paragraphs 12 and 13, and then the local church's relationship to other churches in paragraphs 14 and 15.
So as I said, we're going to focus on the issue of church discipline. I'm going to quote the Belgian Confession in the morning sermon this morning, which says, the true church can be recognized if it has the following marks. The church engages in the pure preaching of the gospel. It makes use of the pure administration of the sacraments as Christ instituted them.
It practices church discipline for correcting faults. So we're going to deal with the whole idea of the pure preaching of the gospel in the Sunday morning worship this morning. Certainly we're going to take up the sacraments as we continue to proceed in our study of the confession, so I thought it would be good for us to visit a study we've done before on the discipline of the church. And I want to do so first by looking at the prerequisite to church discipline, and then secondly, the liabilities of church membership.
I'm sorry, the prerequisite to church discipline is church membership, and then secondly, the liabilities of church membership is the discipline of the church. We all think about privileges. We all think, hopefully, about responsibilities. There are liabilities, and I don't mean that, therefore, don't join a church, but realize that there are negative sanctions in the life and conduct of the Church of the Lord Jesus Christ for those who do not repent and those who continue to forsake.
The Bible has a specific methodology of dealing with such persons. So
Prerequisite: Church Membership
our focus tonight, or this morning, will be on the prerequisite to church discipline, which is church membership, and then secondly, the liabilities of church membership, specifically church discipline. But notice, specifically in the Confession, at paragraph 12, it says, as all believers are bound to join themselves to particular churches when and where they have opportunity so to do. Now, I think that this whole idea of church membership is misunderstood in our present situation. It's not even applied in some churches.
I think if you just show up, or perhaps you give to a particular church, then you are considered to be a member. Well, the Bible makes the case that there is a formal membership associated with local churches, and therefore, as the Confession says, it is a binding duty. All believers are bound to join themselves to particular churches. So I want to look at some statements in the New Testament that highlight the reality that there was, in fact, a formal church membership.
I mean, there's not a Roman 17 that says, thou must join a local church, and it must do these certain things. But we can infer, based on scriptural data, that church membership was, in fact, practiced from the earliest stage.
Biblical Evidence for Formal Membership
First of all, the church at Jerusalem was numbered. If you turn to the Book of Acts, the book of Acts, specifically chapter 2. Just looking at five pieces of evidence to argue that biblical church, or that church membership is indeed a biblical concept. In Acts chapter 2 at verses 40, 41, and 47. verse 40, and with many other words he testified and exhorted them, saying, Be saved from this perverse generation.
Then those who gladly received his word were baptized, and that day about three thousand souls were added, and I think to them, I don't think, it is supplied, but it's a legitimate supply. They were added to them, the existing church, under the preaching of the Gospel of Peter, by the power of the Holy Spirit. There were those who gladly received His Word. That number was about 3,000, and that number was then added to them, that already existing number of disciples.
And then in verse 47, praising God and having favor with all the people, and the Lord added to the church daily, those who were being saved in a specific locale, a specific place vis-a-vis Jerusalem. Notice as well the church at Jerusalem was joined. This is the second line of evidence, chapter 5, verses 11 to 13. I already see that there in Acts 2, but just some more data.
The church at Jerusalem was joined, Acts 5, 11, and 12. So great fear came upon all the church and upon all who heard these things, and through the hands of the apostles many signs and wonders were done among the people, and they were all with one accord in Solomon's porch. Yet none of the rest dared join them, but the people esteemed them highly." So there was this specifically identifiable body of persons that could be joined or not joined, which indicates that there was something holding these people together beyond just a social contract. As well, we notice in chapter 9, verses 26 to 28.
Chapter 9, verses 26 to 28. Again, the prerequisite to church discipline is church membership. Sometimes it comes up. Well, so-and-so is an attender at your church, and they're doing such-and-such, but you haven't done anything about it.
Well, first of all, maybe we have done something about it, but second of all, if they're not a member, they're not subject to the discipline of the church the way that a member is. Now, certainly, as pastors or elders in a local church, you try and deal with regular attenders in a gracious and kind way, and hold them accountable and do the same sorts of things. There is a difference between just regular attendance and church membership. And when we come to these texts, we see that church membership itself is a biblical concept.
Notice Acts 9.26. And when Saul had come to Jerusalem, he tried to join the disciples. Again, it's a disciple group there specifically in Jerusalem, identified as the church. But they were all afraid of him and did not believe that he was a disciple.
But Barnabas took him and brought him to the apostles, and he declared to them how he had seen the Lord on the road, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. So he was with them at Jerusalem, coming in and going out. And he spoke boldly in the name of the Lord Jesus and disputed against the Hellenists, but they attempted to kill him. When the brethren found out, they brought him down to Caesarea and sent him out to Tarsus." So we not only see that Saul of Tarsus, or Paul the Apostle, joins this local body, but this local body has a vested interest in who they allow and who they disallow in terms of the membership of the church.
This is why when we announce somebody for membership, we encourage the people of God to get to know them, because it's a community effort to bring members into the church. Just as it is to excommunicate them, so it is to bring them into the body of the church. And that's precisely what happens here. Hey, we heard this man killed disciples.
We don't want him in our midst. Barnabas smooths it over, tells him, no, that Saul has been genuinely converted, he's a godly man. So there is a prerequisite, there is a sort of process, there is sort of a way to vet incoming members so that they don't pose a threat to the body of Jesus Christ. As well, thirdly, the
Pastoral Duty Requires Membership
duties of pastoral ministry necessitate church membership. Look at Acts 20. Again, some of these passages we'll reflect on in the morning service as well in a different connection, but notice in Acts 20, 28. Therefore, take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers to shepherd the church of God, which he purchased with his own blood.
Now, pastors aren't like, you know, U.S. marshals that have sort of jurisdiction in every state and in every county and every territory in the United States. That's not how pastors are. I don't have the same obligation to a Christian that goes to, say, the South Side or to Main Street or whatever church. I don't have sort of that accountability that one day I will be called upon by God to give an account for that person's soul.
You all get that, right? I'm not expected to be that U.S. Marshal. I'm not expected to be, you know, a federalized sort of police force for the people of God everywhere at all times.
Notice in Hebrews 13. The argument here is that the duties of pastoral ministry necessitate church membership. Notice in Hebrews 13, 17. Obey those who rule over you and be submissive for they watch out for your souls as those who must give account.
Again, it's not a count for persons that aren't members of their particular churches. It's for those who are within the church that these particular elders rule over or have authority over, not as tyrants, but in terms of a constituted church and the eldership thereof. And then he goes on to say, let them do so with joy and not with grief, for that would be unprofitable for you. And then as well, fourthly, the duties of members towards pastors necessitates church membership.
Look at 1 Thessalonians 5. 1 Thessalonians 5. specifically verses 12 and 13, and we urge you, brethren, to recognize those who labor among you and are over you in the Lord and admonish you. The whole idea of recognize doesn't just mean, oh, I think I know that particular fellow. No, it means to know them, know those who labor among you and are over you in the Lord and admonish you. And we say it's not a civil authority, it's not family authority, it's in the Lord authority.
So it's churchly authority. We urge you, brethren, to recognize those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love for their work's sake. Be at peace among yourselves. I understand, I've heard of it, there's a pastor's appreciation week or month or something, Everybody has an appreciation week or month, don't they?
And just realize you don't have to go buy pastors coffee at every other church out there, just me. No, I'm kidding. Just kidding. It was a joke.
You don't need to buy me anything. But you see, the idea of members toward pastors necessitates this whole idea of membership. And again, Hebrews 13, 17, submit to those who have rule over you within the context and confines of your local church. And then
Discipline Presupposes Membership
fifthly, in terms of the biblical warrant for church membership is the discipline of the church necessitates membership. The whole idea behind excommunication means that at one time somebody was a communicant, somebody was within the context of that particular local church. Again, that doesn't mean we just turn a blind eye when attenders are engaged in sin or terrible things. We certainly talk to them, we deal with them.
There's also issues and things concerning how far we can discipline somebody that hasn't formally submitted themselves to the context of the local church. You see, all of these lines of evidence tell us that, in fact, church discipline, or rather church membership, was practiced in the early church. So that's the background of the prerequisite to church discipline.
Liabilities of Church Membership
Let's look now at the liabilities, or maybe responsibility is a better word, of church membership, specifically church discipline. Notice the privileges are outlined in the Confession with reference to our belonging to churches. Paragraph 12, as all believers are bound to join themselves to particular churches when and where they have opportunity so to do, so all that are admitted under the privileges of a church are also under the censures and government thereof according to the rule of Christ. Now, you can probably see an analogy of this when it comes to male and female relationships, where there's not a covenant of marriage in place, and yet they want to fornicate.
They want the privileges associated with marriage, but they don't want the liabilities or responsibilities that are associated with marriage. They want the benefits, but they don't want the hard work of covenant keeping and stability and security that goes into building a solid marriage. And I think the same thing is true here. We have at times people that want the benefits of church membership, but they aren't submitting to the particular responsibilities or potential liabilities involved in the church.
And this is what our Confession says. So all that are admitted under the privileges of the church are also under the censures and government thereof. according to the rule of Christ. I would suggest to somebody, you know, that I was counseling, that we're fornicating. You don't have a right to do that.
You're disobeying God, you have not entered into the marriage covenant, and you're not responsible to put food and clothing and all those sorts of things on your spouse. There's responsibilities that come along with privileges. We see it in that, you know, male-female realm. we ought to see it within the context of the local church. It's not only coming and seeing brethren and hearing preaching, it's showing up on the workday.
It's being subject to the discipline of the church. It's all those things that we are called upon as members in churches to engage in. So as I said, this was probably just a long introduction to get us to Matthew 18. Matthew 18, I want to look at the process of church discipline, biblical warrant and the process of it.
We're only going to take up the first section this morning in Matthew 18, but I'll read the section in verses 15 to 20. Matthew 18, verse 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. 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. And 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. Just by way of a preliminary observation, how many times have you heard verse 20 wrenched out of the context and made to give sort of confirmation to a small-ish prayer meeting? Two people show up at prayer meeting and then we raise our hands in glee because for where two or three are gathered together in my name, I am there in the midst of that. Now certainly Jesus is in the midst of his people, I'm not discounting that, but look at what Jesus is saying in what connection.
It's in the discipline of the church. It's in this whole idea of providing evidence and calling persons to repent. and issuing, you know, sort of ultimatums and all that particular stuff, it's in that connection that Jesus promises the head of the church will be in the midst of the church when the church is engaged in the discipline process. You see, it's not just some sort of add-on, or it's not just some sort of thing that, you know, some of those hardcore churches actually practice discipline. This is one of the marks of the church, the pure preaching of the gospel, the administration of the sacraments, and the discipline of the church.
If you don't have discipline, you don't have church. That's what Christ is establishing here in Matthew 18. And there's a whole host of reasons for this, and we'll uncover some of them as we move through our material this morning. First, the private confrontation that is to take place.
It's unfortunate whenever we say church discipline or we hear church discipline, all we ever consider is the end of verse 17. Let him be to you like a heathen and a tax collector. I mean, isn't that our conception of church discipline? We know there's Jehovah's Witness, and he got disfellowshipped, he got cast out, and nobody even smiles at him anymore.
That's sort of the conception that we have. You realize that right now, and this morning, and this evening is church discipline? There's not only sort of the corrective influence or the punitive influence of church discipline like we find here, but there's the corrective, the disciplining by the Word. Every time you're taught the Word, every time you learn more of the Word, the idea is is that that word penetrates into the heart and shapes the conduct.
So that's discipline. Discipline is when, you know, we encourage one another. It's not just, let him be to you a tax collector and a heathen. That's really just not the way it is.
There's a punitive form, and that's what we find here, but then there's this formative. There's this, you know, disciplining through the Word of God. And then notice, before it ever gets to telling it to the church, it's supposed to happen at the interpersonal relationship, in verse 15. Notice, if your brother sins against you, disown him.
Never have anything to do with him again. Say to him, how dare you sin against one such as glorious as me? No, there's a way to deal with stuff in the context of the church. I remain convinced that if the people of God actually put into practice Matthew 18 and Matthew 5, we'll be a whole lot better off.
Matthew 18 tells us what we do when somebody sins against us. Matthew 5 tells us what we do when we're conscious of the fact that our brother has a problem with us because of something we did to them. And in both instances, the idea is, is deal with it. How do marriages function that they don't communicate, and they don't deal with stuff, and they don't talk through things?
They don't function typically very well. Well, the same thing in the life of the church. If we don't deal with things, it's all going to fester, we're all going to be grumpy, we're all going to be broody, and we're all going to avoid each other. That's not God's vision for the people of God.
The idea is not that we are to pursue churches where there is no sin. I mean, in one sense, that ought to be all of our goal. You know, my little children, I write these things so that you may not sin. But if anyone does sin, we have an advocate with the Father, even Jesus Christ the righteous.
And if anyone does sin, in the context of the corporate body of Christ, we have a process in place so you can deal with it. You don't just disown people. If that's your MO, when somebody sins against you, you no longer have any truck with them, that's not biblical. It's ungodly and it's unrighteous, and both Testaments testify to us concerning that.
Matthew 18:15 — The Private Confrontation
So this is the situation. 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. So the translation here, I know it differs in NIV and NASB, where it says, if your brother sins against you, but the fact that it goes on to say between you and him alone argues for its inclusion.
As well, the context is obvious. It's Christians, it's believers, one to another. The Apostle Paul in 1 Corinthians 5 says, for what have I to do with judging those also who are outside? Do you not judge those who are inside?
In other words, Paul's issue as an apostle was not with what are the citizens of Corinth doing, but what are the members of the church at Corinth doing? We've got to deal with this guy who had his father's wife. I can't think about somebody that's not even a professing believer having his father's wife. The issue is we are to deal with sin in the ranks among God's people.
It's church discipline. And then notice, verse 15, if your brother sins against you, This whole section in chapter 18 deals with the community, the people of God in the context of the church of the Lord Jesus Christ. Notice he doesn't say, moreover, if your brother sins against you, go and tell the elders, get them involved. They have to know everything.
They have to be tyrants. They have to be US marshals. They've got to be in everybody's business at every step of the way. No.
I don't know why we've adopted that mindset that the elders have to know everything. Do you want the state to know everything? Absolutely, positively not. You shouldn't want elders involved with your business if you can take care of it.
I mean, come on. Why do you need to tell an elder, hey, this brother and I, we sinned against each other, and we took care of it. Well, good. That's what you're supposed to do.
Part of the process is not come and report back to me. This isn't headquarters. Brethren, deal with your issues. It's like your kids.
Mom, this, this. Just deal with it, or you're going to get smacked. Can't say that to church members, but you get the point. Kids just continually come to you, if you don't settle it, then I'm gonna settle it.
Now again, the analogy breaks down, pastors shouldn't do that, but you see the point. So the addressees are all believers, not just church leaders. And then notice as well, something that we have to take to heart.
What Qualifies as Sin
The problem in view, if your brother sins against you, This is crucial because your personal preference being violated is not necessarily a sin. If you like the blue trinity hymnal and your brother likes the red, that's okay. If it's not a sin, do not reprove a brother for sin. This happens, you know, pretty regularly.
Oh, he did this and that. Well, what's the sin? What's the sin? If there's not a sin objectively defined by the law of God, you have no business trying to impose your preferences on another human being.
You can't do that. Christ alone is Lord of the conscience. Look at John 7 for just a moment. John 7.
And eventually we're going to get to Matthew 7 that speaks about, judge not lest you be judged. Obviously Jesus didn't mean with a part in the context of church discipline, because this whole idea implies judgment. I mean, if you can't see in Matthew 18 in terms of private confrontation, in verse 15, in terms of the two or three witnesses in verse 16, and the telling it to the church in verse 17, that's judgment. Jesus expects judgment.
What He's dealing with in Matthew 7 has no connection with ecclesiastical judgment. It has to do with being Pharisaical, little, you know, sniveling, whining pickers on everybody else. That's what Matthew 7 is, and Jesus says don't do that. But in terms of judgment, notice in John 7, verse 24, "...do not judge according to appearance, but judge with righteous judgment." Again, if we just gave some heed to that particular text, we'd see something that appears to be a terrible sin on the part of a brother.
Well, maybe it's not. Why is it that we automatically conclude they're doing the worst possible thing? They're terrible, they're horrible, they're wicked. Well, maybe there's a real legitimate explanation as to what's happening here.
But if you're gonna go to him, make sure that it's an issue of sin. Now, there is another option. We have Matthew 18, 15. Moreover, if your brother sins against you, go and tell him.
Letting Love Cover or Confronting Directly
There is another option. It is to let love cover a multitude of sins. See, here's the problem. I think at times, and please forgive me if I'm offending you.
I'm not trying to. I think that we're cowards and we don't want to go tell somebody that they've sinned against us. So we say, oh, we're going to let love cover it. But we really don't because we treat them different.
If you let love cover it, it really must cover it. If you're going to say, I'm not going to go to that person and reprove them of their sin because I'm going to let love cover it, and then you treat them differently because of that sin, you're not letting love cover it. You're just not. So either you A, let love cover it and let it really cover it, or B, you do what God tells you to do and go and tell him his fault.
So that's the situation. One brother sinning against another. And then notice the command given, you are to go and tell him his fault. Now, there is precedent for this in Leviticus 19, 17.
You know, we talk about 1 Corinthians 13 as being the love chapter. Well, Leviticus 19 is the love chapter in the Old Covenant. And Leviticus 19, 17 says, you shall not hate your brother in your heart, you shall surely rebuke your neighbor and not bear sin because of him. Is that an interesting connection?
You shall not hate your brother in your heart. You shall surely rebuke your neighbor and not bear sin because of him. What's the implication? If I'm not going to deal with my brother properly, I'm going to end up hating him.
I'd rather deal with him properly and love him. When a commentator says, if you have a real reason to be annoyed with him, discuss the matter with him, rebuke him. The value of having things out with people rather than brooding on them is mentioned more than once in the Bible. Better is open rebuke than hidden love.
Proverbs 27.5. You see, you know, they go back to the analogy of marriage for people that don't deal with stuff and they just let it fester and they let it brood and they, you know, they get there, you know, get all sour, you know, messed up and twisted and they start holding each other. And, you know, at a distance, it's like just deal with your stuff. You know, I think we bring into marriage and into the church this idea that, you know, I can't believe that they actually sin.
Believe it. Everybody sins. It's not the most savory concept, but it's something that we need to deal with. And then
The Manner and Goal of Confrontation
notice the verb that Jesus used. between you and him alone. It's the same verb used in the Greek translation of Leviticus 19.17. Davies and Allison explain it or define it this way, to lay open, expose, uncover, reveal, demonstrate the mistake or guilt of another. And applied to the guilty person, it means to convince him of his objective mistake by furnishing evidence of his culpability.
This is a beautiful thing, right? In other words, if you're going to go and charge somebody that they've sinned, you better be able to put up. That's why I think Paul says, specifically with reference to elders in 1 Timothy 5, do not receive an accusation against an elder except on the basis of two or three witnesses. Why?
Because it has some ramifications or implications for the life and conduct and health of the church. If the elder is sinning, These two or three witnesses are going to confirm that. If the elder isn't sinning, and it's a personal vindictive thing on the part of one person, that needs to be seen. It needs to be demonstrated.
And here specifically, when you tell him his fault, be able to show him concretely why it is that he sinned against you. This is all a good thing. It's proper procedure, and we ought to embrace it. And then you go and tell him his fault between you and him alone.
If he hears you, you've gained your brother. So the offended, notice, is to go to the offender. The offended is to go to the offender, not to others, including elders. Is that evident to everybody?
If your brother sins again, should you go and tell the prayer meeting? Go and post it on Facebook? Tweet about it? Go and tell this guy's best friend?
No, tell him! Just be men, women of integrity, and go and tell the person. Spurgeon says, the offended is to seek the offender. We must not let the trespass rankle in our bosom by maintaining a sullen silence, nor may we go and publish the matter abroad.
We must seek out the offender and tell him his fault as if he were not aware of it, as perhaps he may not be. Imagine if you go to somebody and you say, wow, I didn't even know that. Please forgive me. Isn't that a beautiful thing?
It really wasn't like that. I did it in such, oh, so many things can be clarified by the simple act of dialoguing with one another, but we would rather just pull away, treat them differently, and no longer love them the way we should. The offended is to privately tell his brother what he has done. Again, tell him his fault between you and him alone.
Man, the church is not a secret society. It bothers me when people accuse us of being a cult. You all know what a secret society is. It's persons who, you know, swear an oath or an allegiance to that particular organization that whatever happens within those four walls will never exit outside the church.
The church isn't that, but members have a right to privacy insofar as it is possible. I mean, come on, you all know what it's like to have your own stuff, you know, put out for other people. It's like, that's not their business. Respect the person enough not to tell everybody else.
Hey, you know what? And sometimes it's pious. You know, I had a problem with Brother so-and-so, so I went to him and he repented and we're all good. Why are you telling me that?
I don't need to know that he sinned and that it was forgiven. Why is it that we feel the need to tell everybody everybody else's business? How about if we exercise that legitimate biblical right to privacy? Again, it's not a secret society.
If you come into my office and you confess to rape or murder or pedophilia, I will report you to the authorities. There is not a secret society operative here. But if there is an issue that we can protect the privacy of another member, we shouldn't really want to do that. We shouldn't want people to Google us and see that we sinned against brother so-and-so 18 years ago and brother so-and-so forgave us.
Who cares? I mean, it's a done deal. It's over. And as well, the offended must demonstrate the validity of his charge between you and him alone.
You've got to tell him, you've got to convince him, you've got to show him that what's happened is sin. And nine times out of ten, when brethren with grace and the Spirit are confronted, they're typically willing to say, please forgive me, you're right, I'm sorry. And then it can be done with. So many molehills are made into mountains because we just don't deal with each other.
And the offended must be open to the possibility that there has been a misunderstanding. You know, we're not sovereign, omniscient, omnipotent beings. We are not the kinds of people that that know everything and the motives of the heart. I'm going to preach on riches tonight.
I think that's an area where, you know, we just think because somebody doesn't spend the money that we do, or spend their money the way we do, or save the way we do, they must be in sin. No. No, they're not necessarily. And we need to be careful.
And then note the outcome. The end of verse 15, if he hears you, you've gained your brother. The offender hears, obeys, and the implication is that he repents. That's made clear in Luke 17, 13.
He hears, he repents, you forgive him. It's kind of like a flow chart, okay? You go to him, he repents, and you forgive him, and everything's good. But if he doesn't repent, then there's another sort of avenue that you need to take that we'll look at in the coming weeks.
But notice, the offended wins his brother. You have gained your brother. Chamblin said, if someone in the church can cause a little one to fall into sin, chapter 18, verse 6, there can also be influence in the opposite direction. When the sinner responds as here described, the little one who goes to him has become, precisely in his lowliness, an instrument of God's power.
His recompense is to gain his brother. It's a beautiful thing that we ought to engage in. and seek to practice in the context of the local church. And again, I'm not convinced that every time somebody sins against us, we need to operate according to this paradigm. I mean, imagine a married couple that this was their lot in life.
Every single thing was a Matthew 18 15. You know, the broccoli was a little bit tough tonight, sweetie. I'm going to you and I'm going to, you know, demonstratively show you it wasn't the way I like. If we live like that, we're going to go bananas.
And the same thing in the life in the context of the Church. Things that are grave, things that are repetitious, those might be some particular elements. Notice the Scripture. Jesus doesn't say, if your brother sins against you in this way, in this manner, this many times.
No, there's the principle, the guideline, the instruction on how to deal with it. But do I go to my wife or my husband, you know, if he didn't cut the grass like he promised? Do I go to my brother in the church that, you know, brought a, you know, whatever casserole instead of the one that he covenanted to bring? Where does it stop?
You know, we can't be those guys either. So if something is graver than normal, the garden variety sort of sin, or it's a repetitious thing, or it caused some hurt or whatever, or it causes some breach in the relationship, may not necessarily be a repetitious thing, may not have been necessarily a grave thing, but it hurt me and I want to deal with it so that we can continue on with an unblemished relationship. Those are the sorts of things that we ought to consider with reference to this whole issue of church discipline. Well,
Why Church Discipline Is Necessary
in terms of its necessity, I would just suggest that first, the command of Christ. That should always drive the practice of the Church. What does Jesus say? Jesus says, if your brother sins, go tell him his fault.
Secondly, the recovery of brethren. I mean, that's ultimately the goal here in this process of discipline in terms of the individual. The goal is always that he repents, that he hears. I mean, look at the structure.
One person goes to him, he doesn't hear. Two or three go to them, goes to him, he doesn't hear. Tell it to the church, they go to him. There's a particular space of time after the telling it to the church and treating him like a heathen and a tax collector.
Notice in verse 17, if he refuses even to hear the church, let him be to you like a heathen and a tax collector. That infers or implies that there's a period of time that the church is telling him to repent. If he refuses to hear the church, then let him be like a heathen and a tax collector. So you've got one person going to him, two or three witnesses going to him, and then the entire church going to him.
What do you think God is saying? I want this guy to repent. I want this guy to amend his ways. I want him to come back to the fold.
This is a good process and full of the patience of God for the recovery of brethren. As well, church discipline is necessary for the purity of the church. If we let sin go unchecked, it typically multiplies. It's like gangrene.
You don't get a big blotch of gangrene and say, well, I'm just going to leave it there. No, it's going to spread. You've got to deal with it or else it's going to affect a lot more than that particular place. And of course, the protection of the church.
Now, again, I preach this stuff from Matthew chapter or preach these things when I went through Matthew 18, and I think they are still in terms of the disposition of the offended. In other words, if I'm going to go to you because you sinned against me, should I go with guns blazing? Should I go with, you know, all of the machismo of whoever and just say, you sinned against me. In the name of Jesus, I command you to repent.
No, there's a disposition the people of God who are offended must imbibe. And
Disposition of the Offended
I think first, a desire to obey Christ. So ultimately it's an obedience issue. If your brother sins against you, Jesus says, go and tell him his fault. Not whine, not hide, not snivel, not disown, but go and tell him his fault.
So there ought to be a desire in all of our hearts to obey the Lord Jesus Christ. Secondly, there ought to be a love for brethren that manifests itself through a desire for reconciliation and restoration. In other words, we love our brethren. We want to fix any breach.
We want to fix any problems. Again, the marriage relationship. Husbands and wives shouldn't be content living 100 miles away from each other. They should try to have communion, union, fellowship, love.
Thirdly, there ought to be an attitude of humility and gentleness. An attitude of humility and gentleness. Not that machismo, bravado, you've sinned and I'm gonna sort you out. That's not gonna win the day, brethren.
Fourth, there ought to be a manner that is calculated to promote reconciliation and restoration. Proverbs 15, one says, a soft answer turns away wrath, but a harsh word stirs up anger. You may exacerbate the situation by the way that you come to the person. Use the words always and never.
That typically helps. I'm just kidding. You always burn the pot roast. You never cut the grass.
Those words are not designed to promote healthy conversation. They really aren't. You're always lazy. Always?
Really? Well, maybe not. Typically, we'll requalify when we use those words. And they become hate words and hurt words when it comes to interpersonal relationships.
Never? He's never cut the grass? Okay, maybe he has, you know, nine times out of ten. Okay, then don't say never.
Those are the sorts of things that exacerbate a situation. Fifth, we need to recognize that we offend in many ways. In other words, we're not a sinless angel coming to sort out our wicked brother. We got our issues, too.
And I think that hopefully will temper us and hopefully promote that requisite humility. And then, finally, a commitment to dealing with sin biblically. 1 Peter 4.18, if we're going to let love cover it, really let love cover it. If we're not going to let love cover it, then rebuke him, tell him his fault, between you and him, so that you can win your brother. Now, if that's the disposition of the offended, the one going,
Disposition of the Offender
what is the disposition of the offender, the one being approached? In other words, it works both ways. We probably all had that time where we've gone to others and perhaps we've had those times where others have come to us. What's supposed to be our disposition?
I would suggest first a realization that your brother loves you. I mean, why else would somebody try to correct your bad behavior if they didn't love you? I think this ought to be a driving factor. You know, again, in marriage relationships and any interpersonal relationships, there ought to be that recognition.
This person really does love me. I don't think they're telling me these things just because they hate me and they want to make me feel bad. They really do love me. Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.
Proverbs 27.6. Second, realize that this is a difficult situation for the one offended. It's not easy to come and tell you that you're a fool. It's not easy for somebody to come and tell you, look, you sinned against me, you hurt me, that was bad.
D.A. Carson says, if it is hard to accept a rebuke, even a private one, it is harder still to administer one in loving humility. I mean, that somebody actually has the love for you to come and tell you you're acting like a fool and you need to repent? Praise God for that.
You know, somebody loves me. Somebody cares. They don't want me to continue to act like, you know, an idiot in the context of God's people. Thirdly, a realization, you know, just for a moment.
If somebody corrects you or tells you, you know, you got food on your cheek. We typically say, thank you, don't we? We don't want to walk around with some smudge on our face. If somebody has the guts and the wherewithal to say, you've got something right there, your zipper's down.
I've been in context, and this may sound funny, but I'm in context where a dude's had his zipper down, and some dear brother said, your zipper's down. The guy doesn't say, how dare you tell me that? He's like, thank you, and he zips his zipper up. We're not the sorts of people that are without fault or error or sin.
We need to realize that it's difficult for the offended. Thirdly, a realization that this is a mercy from God to stop you from a self-destructive tendency. I often think that when God stops us in sin, this is an evidence of His love for us. I mean, if he just allowed us to continue like fools in the context of the local church, we might wonder, why isn't he protecting me?
Protect me from myself. I'm, you know, acting like an idiot. Well, God sends people as a display of his love. Fourth, realize that defensiveness and or blaming the other person is just sinful and childish.
You might go to somebody and you rebuke them and they say, well, what about you? We're not talking about me right now. You can come to me, that's fine. Why haven't you?
But right now the issue is yours and we need to deal with it. It's sinful and childish to get defensive and point the fingers at everybody else. It's just not a good way to live. Proverbs 9, 7 to 9.
He who corrects a scoffer gets shame for himself, and he who rebukes a wicked man only harms himself. Do not correct a scoffer, lest he hate you. Rebuke a wise man, and he will love you. Give instruction to a wise man, and he will still be wiser.
Teach a just man, and he will increase in learning. Proverbs 15, 31 to 33, the ear that hears the rebukes of life will abide among the wise. He who disdains instruction despises his own soul, but he who heeds rebuke gets understanding. The fear of the Lord is the instruction of wisdom, and before honor is humility.
So this defensiveness, and I didn't do it, or you don't like me, it's just not going to win the day. It just shows that you're not only sinful, but you're childish. Fifth, a realization that you're probably a whole lot worse than your brother even knows. I think this is always a good thing to keep in mind.
You know, we're always a whole lot worse than any of our dear brethren ever know. So they come to you and say, you know, brother, I notice that you keep bringing this to the fellowship luncheon instead of that. Brother's going to probably say, man, if that's the biggest of my worries, praise God Almighty. Yes, you're right.
I'll bring the tuna casserole next time. We all got a lot more issues that persons don't even see or know. I mean, idealistically or ideally, we could have, you know, everybody in the church spend all day long going through our sins, and it still wouldn't even touch the surface. I don't know why we...
Me? I sin? Of course you sin! Deal with it, own it, confess it, forsake it, and you'll find mercy.
And that's the last aspect, the realization that Proverbs 28, 13 is a blessed truth. I'm here to tell you, if somebody sees their biblical duty in Matthew 18, 15, and actually obeys its command, actually goes to the brother with a view to winning the brother, if they do it out of love, they do it with humility, they do it with charity, when you repent to that brother, they're going to forgive you. Absolutely, positively, 100%, they are going to forgive you. He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy.
So somebody's going to do the more challenging thing to actually go to you and call you to repentance. When you repent, most likely they're going to forgive you. They're going with that view in mind, and if you, in fact, repent, you're going to meet the arms of mercy, grace, forgiveness, and kindness. So there's that.
We'll take up the next aspect in terms of the two or three witnesses next time. Again, I think this is an important subject that often goes unnoticed in the context of the local church. We focus a lot on preaching, and we should. We focus a lot on sacraments, and we should.
But we also ought to focus on discipline, which we should. So I'll close in a word of prayer.
Closing Prayer
Father, we thank you for your Word. We thank you for our confession of faith and its clarity in these issues. I pray that you'd help us to be faithful men and women in terms of our relationships with one another. Help us, God, to protect the privacy of our brothers and sisters when we deal with things in private.
Help us to conduct ourselves in the fear of the Lord. And if it is the case that we're going to let love cover a multitude of sins, may we genuinely do that. We pray now that you would go with us into this hour of public worship. We pray that as we sing and pray and hear your word, it would be for the glory of Father, Son, and Holy Spirit.
And we pray these things in Jesus' name. Amen.