Church Discipline for Real Life

Since Aaron wrote about church discipline several weeks ago, I’ve had a lot of time to reflect on the severity of the problem – this is a big issue for most American evangelical churches.

Scripture makes clear, particularly in Matthew 18, that loving discipline needs to be a priority in the life of the church. Aaron did a good job of highlighting key parts of that big picture.

But this leads to a second issue: how does this work in real life? Moving from theory to implementation is difficult, and church discipline becomes especially tricky given the contours of normative church culture.

But if we witness ourselves falling short of the biblical standard, it is wrong to do nothing. That’s the same as disobedience.

Now, I don’t claim to have this figured out completely. But as a pastor, I have responsibility to help implement this in my local church. Which leads to the main point of application I think churches need to grasp in order to grow in their ability to handle church discipline biblically:

Identify a point pastor.

Probably not the best way to attract a good candidate.

This sounds simple (and simultaneously difficult), but the reality is that no one ever wants to think about church discipline until it’s needed. By identifying a person who will preemptively build a church culture healthy enough to carry out discipline, the church will not only be ready to face the difficult cases  - they’ll avoid a few as well.

Let me try to spell out a few benefits below:

Why a point person? God will unfailingly give His church gifted people to make sure his church can be what He intends it to be (1 Cor 12). In a small church, that person is probably the pastor or elder, but in a larger church, it may be a specific pastor or team of individuals. Identifying the gifted people God has given to His church to carry out this task is a step of faith.

Once this person (or team) is identified, he needs to be entrusted with the early steps of church discipline. If he does his job proactively and preemptively, the church will be able to build the culture that can handle church discipline.  The point pastor becomes a champion for church discipline that restores believers and glorifies God.

Why proactive and preemptive? You might be wondering why  I keep using words like “proactive” to describe this role within the local church. Simply, it’s because that’s the example of Jesus himself.

Too often, we are confronted by a “big” sin and a church reacts by trying to “figure out” how to do church discipline. But Jesus gave us the paradigm for church discipline before the church even existed!

Think about it: the Matthew 18 outline for church discipline was given before the church had even started. Jesus was preparing the community of believers to lovingly address sin and restore individuals before the issue even came up.  A point pastor is one who continually explains to the present-day church the importance and practice of church discipline. He is the proactive agent in the church body, one who prevents the violent reactionary nature of much church discipline.

Why a culture? Being proactive manifests itself in a church body that has healthy culture in which church discipline can take place. In order for a program of church discipline to meet its goals of communicating love and giving God glory, it needs to run on an operating system of (1) preparation and (2) genuine relationships.

A point pastor – who is always conscious of the call for a church to practice discipline – invests in the church culture with a mind to build up these aspects of church life. A pastor who cares about church discipline will not be content for inauthentic relationships where people check in and out of church each week. A pastor who cares about honoring God will not sit idly by until a crisis is so intense it can no longer be ignored. He is on the front-lines, investing in the church community.

How do you follow-through? It’s on these front lines where a point pastor will show his value. He will lead the church through the challenges and spiritual battles that will likely surround church discipline. When the time comes to enact church discipline, a point pastor with the right blend of gifts will be able to lead fellow believers in the process of spiritual restoration (Galatians 6:1-3), using a Spirit-driven of boldness and compassion.

Because individuals have these gifts in different measure, identifying your leader will simplify the challenge of addressing all the tricky issues that come with church discipline. 
No two sins are alike, but all of them should be treated with prayerful love and care. In the face of a challenging confrontation, church members are tempted toward gossip or defeat, but a point pastor who coordinates the “next step” will help church members navigate these tricky waters without stepping into either error.

The church must know this individual is available to walk through the process of loving confrontation with them. Again, in larger churches, this may be a team of people. However, the individuals in the church need to know where to go with that “second step” of confrontation.

An identifiable leader within the church will lead his fellow believers through the process with love and special gifting. This is an invaluable gift for the church.

Standing Firm. Church leaders need to have the boldness to carry out the plans for church discipline they communicate. This happens way before the “cast-out” stage, and faithfulness in the early stages will (Lord-willing) lead to fewer final stage actions. But even should church leaders be faced with the heart-wrenching decision to “turn over a brother to Satan,” they should follow-through knowing that they’ve lovingly sought to restore their sinning brother every step of the way.

In smaller churches, the person I’ve described is most likely the senior pastor. However, larger churches need to make sure that church discipline doesn’t accidentally fall off the radar. For my money, a preemptive and proactive point pastor for church discipline will go a long way toward ensuring it happens well in the life of the church.

No matter what, may we glorify God in the way we live our lives as the church.

Accountability for Christians

There are some things that just seem to be the application point to every sermon.  Regardless of what the point of the message was, you need to read the Bible more, pray more, be nice, and share your faith. 

Well back when I was in High School and College, it seemed that an application point of every message I heard directed towards men was “you need an accountability partner”, especially in the area of pornography and sexual purity.  An accountability partner was supposedly the answer to every sin you face.  At the time, the theme for my church’s men’s ministry was “Every man needs a wingman”. 

However, at least from the messages I am have heard in the past several years, the whole concept of an accountability partner seems to have fallen out of vogue within the Christian community.  While I have my opinions as to why this shift has occurred, in my next few posts I wanted to look at some of the foundational principles of Biblical accountability (this post), then discuss what I think it would practically look like (next week), and finally answer some questions I receive about accountability (week 3). 

The Foundation Supporting Accountability

By definition “accountability” is a person giving an “account” or “reckoning” of his or her actions.  How have you done at meeting certain goals, investing your time wisely, or avoiding certain sin patterns.  However, simply listing of my sins to another Christian creates a system kind of like the 5-year old who is forced to say “sorry” to his sibling.  It is forced, awkward, and doesn’t really result in heart change.  Instead, I believe the Bible presents several foundational principles of accountability that answer three of the most common objections to accountability. 

1) Relationship Precedes Accountability.  One of the reasons I think accountability has fallen out of vogue is because there seems to be this pressure that you find someone just to listen to your problems, regardless of the depth of relationship.  You are almost forced to manufacture accountability because you don’t already have deep relationships. 

But I think the real teaching of Scripture is that we need deep relationships with other believers where we can both encourage and be challenged. We are commanded not to give up meeting together and instead meditate on ways that we can keep stimulating each other towards love and good deeds (Hebrews 10:24-25).  We need each other so we will not be hardened by the deceitfulness of sin (Hebrews 3:13). 

There are no “Rambo” Christians, but rather we see so many “one another” commands.  As a fellow member of the body of Christ, you should have great value to me.  If we were already experiencing life-giving relationships with other members of the body of Christ, I think some of the discussion on accountability would be moot. 

2) Accountability Invites Correction. In our human pride, we hate to receive correction, and that is one reason why the idea of opening up to others about our sin, failures, and where we want to grow seems like such a terrifying idea.  Further, in our American culture in the name of tolerance, we no longer have the right to tell anyone that what he or she is doing is wrong.  If you correct me too much, I can just go to the next church down the street. 

All of this has lead us to a society where the concept of church discipline in Matthew 18 or “gently restoring” a brother in Galatians 6:1 seem so out of place.  If I was already open to correction, I would want a trusted brother to be in my life to hold me accountable, point out errors in my thinking, and help me not be hardened by the deceitfulness of sin (Hebrews 3:13). 

The reality is that “Every excuse I ever heard make perfect sense to the person who made it” (Daniel Drubin).  I need to invite people to tell me where I am off. 

3) Accountability Points to Christ. A common charge against accountability is that it is a new form of legalism.  We are creating a new law or standard, and not living in the freedom that God gave us.  It is me trying to perfect myself on human effort, and not relying on the power of God (i.e., what annoyed Paul in Galatians 3:1-5). 

Ultimately, my human efforts will far short, which I am sure is part of the reason accountability has fallen out of style.  However, accountability within a relationship that points me to Christ, I believe is completely different.  

Using a framework from Romans 7-8, I think accountability is me saying,

• “I can’t do the very things I want to do” (Romans 7:14-20) – I am coming to you as a brother because I know that I don’t have it all together.  I have entered into this relationship humbly.
• “I need help to be set free from this body of death” (7:24) – I need your help to encourage me and challenge me. I want help.
• “Praise God that I no longer face condemnation” (7:25-8:1) -  I need you to remind me of the grace I have received in Christ.  You aren’t here to tell me just of my failures, but also of my forgiveness. 

You see how much this then become a Gospel – faith based – relationship, not one of mere human effort and works. 

In my next post, I want to expand this framework on accountability from Romans 7-8 to understand what Biblical accountability would practically look like. 

Be Careful When you Pity the Pharisee

In doing the work of an optical lumberjack, it is easy to lament those who have failed to take up their axe to their own eye.

But I fear that I can be far too quick to lament the self-righteousness of others without seeing it in myself.

I think this is one of the functions of Jesus' parable in Luke 18:

To some who were confident of their own righteousness and looked down on everyone else, Jesus told this parable: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.’ “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’ “I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” (Luke 18:9-14)

I am always struck by the poignancy of this parable. In it we find that our self-perceptions of goodness don't matter - the only way to relate to God is in repentant humility.

Unfortunately, we live nearly 2000 years after this parable was told, and the distance from the original context brews an attitude we ought not to have:

We look down on the Pharisee.

Those perpetual punching-bags of Jesus were always getting called out by him, and I'll admit I've been a little too giddy to see those folks get their comeuppance in the Gospels.

In a parable like this one, we think, "Ha! That'll serve those self-righteous idiots!"

But when we do this, we miss the whole point of Christ's parable.

This was directed to "individuals confident in their own righteousness."

When we start comparing ourselves to the Pharisees, we're falling into that same trap. We've decided that our own righteousness is superior, and that it makes us a worthy judge of others.

Essentially, we are doing the exact same thing as the Pharisee in the parable.

Jesus' story is meant to call us to examine our own sinful attitudes and repent; it is not meant to allow present-day readers to mock the sinfulness of the original hearers.

We ought to identify with the tax-collector and join in his repentance.

Be careful when you pity the Pharisee in Luke 18, you might just be him.

-BJ

Reflections on Church Discipline

When I say the words “church discipline”, what comes to your mind? 

Maybe you think of the whole process in Matthew 18.  Maybe you think of that letter you received from your church informing you not to associate with someone who just left his wife.  Maybe you think of that really awkward Sunday when someone from your church had to publically go before the congregation and confess their affair.  Maybe you think it is totally pointless in a society where you can just hop churches at any time.

Honestly, it is just something the North American evangelical church does NOT do well, and I think most Christians have a very warped view on the topic. 

In my mind, I know that church discipline is Biblical, but I don’t think I have a good idea of what it would practically look like, and I have certainly failed at practicing it. 

I know believers are commanded to warn a brother twice about not causing division, and then have nothing to do with him (Titus 3:10).  I know believers are to not associate with anyone who claims to be a Christian but is still a sexually-immoral, idolatrous, swindling drunk (1 Corinthians 5:11).  And I know that if anyone does not obey the teachings of the Bible, believers should have nothing to do with them (2 John1:9-10, 2 Thessalonians 3:14). 

But given that standard, pretty much the entire church, including myself, should be under “church discipline.”  So where do we “draw the line” on who we should restore with a “spirit of gentleness”? (Galatians 6:1)

(I think on Thanksgiving all Americans will be under Church Discipline for Gluttony)

As I have been meditating on what church discipline should be, Scripture has challenged me in a few areas:

1. Church Discipline is about more Sins than just Divorce: I have only seen church discipline practiced when a man and wife separate; however, clearly from 1 Corinthians 5 and other passages of Scripture, discipline is not limited to just divorce.  I think divorce is the primary area where church discipline is practiced, because it is the one clear line that people will willfully pass that we know is against the teaching of Scripture.  We see people with bursts of anger or dissention, but are never bold enough to say anything about it.  We don’t want to deal with sin, until it is something bold and unrepentant that we cannot ignore. 
2. Church Discipline is not just Excommunication: When you talk with most people about church discipline, they think about shunning people; however, church disciple should start way before that.  We live in a society that hates to confront or challenge others, because who are you to force your values on me?  But if God’s Word is profitable for correction (2 Timothy 3:16), if we are supposed to talk to the brother who has wronged us (Matthew 18), and if the spiritual are called to restore those in sin (Galatians 6:1), there should be a lot more conversations happening that aren’t.  If the first two steps of Matthew 18 are done effectively, the last step should rarely need to be enacted.   
3. Church Discipline requires Relationship: One reason church discipline seems so awkward is that we are trying to correct people we don’t have a relationship with.  In our consumer Christian, church-hopping world, the relational aspects of church have taken a significant hit.  I need people in my life so that they can see when I am caught in sin and gently restore me (Galatians 6:1).  A trusted friend giving you advice on your relationship with your spouse is way better than an elder you have only seen once from a church you attend 20 times a year coming to your house and telling you to love your wife.  
4. Church Discipline is Love: One of the reasons church discipline gets a bad name is that people see it as retaliatory or controlling.  However, it should not be confused with a cult that excommunicates members for personal gain.  Discipline is a true sign of sonship and love (Hebrews 12:5).  The sin people are trapped in is killing them, and we need to not only warn them of the danger ahead, but also discipline them if they fail to heed the warning.  It is out of love that I discipline my toddlers for running out into a parking lot without holding my hand.
5. Church Discipline is about God’s Glory: I can’t take credit for this thought, but the purpose of Church Discipline is God’s glory, the purity of the church, and the restoration of the person in sin, in that order.  The problems come when we put either the purity of the church or the restoration of the believer before the glory of God.  Just as Christ is full of grace and truth (John 1:14), the church must be about both grace and truth.  Cults tend to be over zealous on truth and claim purity in order to control.  Conversely, most North American evangelical churches tend to be too full of grace, and refuse to confront (I am not sure this is real grace, more pacifism).  When we enter eternity, God will be glorified by both the judgment of the unbelievers as well as the salvation of the believers.  We should not feel like the Bible police when we loving execute discipline. 

So where do we go from here?  I think we are each responsible for lovingly correcting end exhorting our brothers and sisters in the Lord.  Just because something isn’t comfortable, doesn’t mean it isn’t Biblical or profitable.  Am I really being a loving part of the body of Christ by doing nothing?  If our culture changes about receiving correction, so much of the awkwardness around this topic would dissipate. 

Feel free to start with me.  If you think there is anything in my life that is not pleasing to the Lord, you are now responsible to tell me.  I want to know about the logs in my eye.  And after you help me with my log, I think I see a few specks in your eye.

Hey Jude...Do Something

Recently, BJ wanted to study Jude with me because he had several questions about its meaning.  I was happy to oblige, knowing Jude contained several strange references that I knew I needed to study through at some point.  

You would think with it only being 25 verses in total it couldn’t be that difficult to understand, but when you start adding stories of Michael fighting over Moses’ body and Enoch prophesying, things get interesting.  

Anyway, as I was preparing for the second week of our study, I was translating verse 6: “and angels who did not keep their own domain, but abandoned their own dwelling, He has kept in eternal chains under darkness until judgment of the great day.” (my translation) 

It brought me back to seminary, because I feel like at some point every seminary student has to write a position paper on who the “sons of God” are in Genesis.  Are they fallen angels who lust after women, and have superhuman babies with them? Are they corrupt people from God’s holy line of Seth or some other human, perhaps kings or rulers?  

(One of the two shelves in my office of books I had to read for Seminary)

I remembered all the basic arguments over this issue from seminary, and my own conclusions, but I recently received a new commentary, and I decided to check it out for any new insights.  

While I think the commentary does a great job explaining the issue and providing a good Biblical framework for its interpretation, studying this topic got me all worked up.  Not because I think this topic is the linchpin of my faith, but because I had just read a thousand plus words on who the passage was referring to, that contained a whole two sentences on why Jude even included it.

I feel this has always been my experience with this passage.  

At least once a year one of my middle school students comes up to me with a question about this passage.  And every time it is the same, “Does the Bible really teach that there were superhuman half-angels, half-man?” People are fascinated by the idea, but they seem to care less about the application of Scripture to their lives.  

Take a step back and look at Jude’s point.  He assumes his readers know exactly what he is talking about, and he really doesn’t explain it.  

It is like me saying 9/11 was a sad day.  I really don’t need to explain why it was sad to anyone who was over 8 or so in 2001.  Instead, Jude is building a list of examples of false teachers that are destined for eternal punishment because they have turned the grace of God into an opportunity to fulfill their own desires (v. 4).  He is imploring them to reject those who have snuck in with their self-serving lies. God’s judgment is real, and they will not get away with their sins.  Even angels will be subject to God’s judgment.   

My simple point is this: if we are going to spend hours of our lives trying to figure out what a passage means, we should make sure we are also spending the appropriate time determining how that Scriptural truth applies to our lives (note that you must hear the Word and act upon it to be a wise builder – Matt 7:24).  This is kind of the whole point of the optical lumberjack theme.  

So let's reflect this back at me? 

Where in my life have I let the voices creep in telling me that I can do whatever I want because it is all covered by God’s grace?  I mean a little porn isn’t that big of a deal is it?  God still loves me.  

You know I just need a little more “me” time where I can ignore my responsibilities as a dad and a husband.  God’s grace covers me being a selfish jerk sometimes, right?  

Instead, do I honestly go before the Lord, and say “God where I have taken liberty with your grace?  Where am I believing the lies of this world?  Search my heart, Oh God!  Help me not deny you and your calling on my life in the name of self.  Help me discern the deceptions of this world.    

I may not face eternal judgment for these actions, but I am a fool to think I will face no judgment or consequences for my actions.  Even angels are currently in chains in total darkness awaiting their judgment on that great day.  Praise the Lord, that God made Christ who had no sin to be sin for me, so that in Him, I might become the righteousness of God (2 Cor 5:21).     

Should We Be Like Christ?

For the record, I don’t plan on making a habit of writing blog posts that respond to issues or ideas raised by others. There is enough back and forth already out there on the internet, and I don’t plan to add to the noise any more than necessary.

However, a recent post by Dan Wallace really got my mind working. Dr. Wallace is a Christian scholar and leader for whom I have the utmost respect. It feels a bit strange to critique a post so personally honest, and I agree with more of what is written than not.

If you went to seminary, you've heard of him...

Still, the more I thought about it, the more something seemed off about his main assertion: the goal of the Christ life is NOT to become Christ-like.

But this main point, rather than being explicitly stated, is mostly wrapped in the narrative of his own Christian growth, and in many ways I feel I am on a journey similar to the one Dr. Wallace describes. Like him, I have often been frustrated by my lack of progress in holiness.

I have far too often considered myself to more spiritually mature than I really am. And worst of all, these attitudes have led me, at times, to hide or justify my sin rather than repent.

Who will set me free from this body of sin and death?

Like Dr. Wallace, I completely agree that the answer is not found within ourselves, but in the person of Jesus Christ. When I am confronted by my own shortcomings, I must be reminded again of the grace that is found in our Lord and Savior.

But do we abandon the notion that the Christian is called to be Christ-like? 

Is that terminology or command absent from Scripture? Such a notion seems to be implied by Dr. Wallace's article, though I doubt he intends to dismiss the idea altogether.

A brief survey of Scripture clearly shows a believer is called to develop the character of Christ as they continue in their Christian walk. Some examples:

The command to put others first, which Wallace mentions, is inextricably tied up in the encouragement to have the “attitude [which] was also in Christ Jesus” in Philippians 2. The

1 John 2:5-6 make the character of Christ in the believer essential for Christian living: “By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked.”

I could go-on, because the call to develop the character of Christ seems so obvious that I don’t know how to sum it up briefly.

The author acknowledges that he is responding more to the “knee-jerk” responses which “parrot” this phrase as some sort of motto for how they live their life.

But he does not mean to dismiss it as a goal altogether, and the following statement probably stands as the best summary of his position:

The mature person recognizes his own sins and readily admits them to others whom he has offended. [But] The one who focuses on his own Christ-likeness is focusing on a tertiary goal and can end up being blinded by his own ambition.

Trying to summarize the underlying thought of Dr. Wallace's statement:

Christ-likeness is A goal (or fruit) of the Christian life, but believers should not see it as THE goal. 

If we start to think of character development apart from Christ, we have strayed into error. We must not place the perceptions of our own character above a humble and repentant faith in our glorious Savior Jesus Christ.

However, I do want to be careful when making such a distinction, because Christ-likeness is the expected fruit of a vibrant faith.

The authors of Scripture seem to have no problem calling believers to emulate the character of Christ and mature believers who look like Him (Philippians 3; 1 Corinthians 11). We shouldn’t develop an allergy to that which Scripture commands and commends.

I doubt that Wallace intends to neglect biblical calls to exhibit the character of Christ. Instead, he hopes to emphasize the Savior from whom this change flows. I think this is a helpful clarification to make when reading his original post.

We need to understand the root before we pursue the fruit.

We must not lose focus on Christ, and this is why Wallace’s article is so valuable.

While I would tone down or balance out some of his devaluation of Christ-likeness, we must remember that Christ, not character, is at the center of our faith.

And Christ, when is He is at the center, will produce in us an increasingly others-centered Christ-likeness as we follow Him.

Join me in praying that this will be true of all of us who follow Jesus.

-BJ

Waiting for the Broken

I think one of the hardest things for any believer is watching those you love, especially your family, struggle and be distant from the Lord.  

We all have that cousin, uncle, brother, etc. who either doesn’t know the Lord or has run away from Him.  As a result, they are suffering the consequences, and you just want to shake them and say, “Wake up! Don’t you know Jesus is the solution?” You pray and pray and pray some more for them, but they are stuck in their patterns of sin, thinking that the next car, wife, party, job, etc., will solve all their problems.   

As I have been dealing with my own loved ones, I just wanted to share something that has been encouraging me as I pray for them. 

In the book of Habakkuk, the prophet Habakkuk is arguing with God over the state of the nation of Israel.  He first questions God basically saying, “Why are the wicked in Judah prospering?”  (Hab 1:2-4, my paraphrase) “God no one listens to you because you aren’t acting, and your promises aren’t coming true.” 

I think I am like this a lot with God.  I want God to do something now, and I don’t see Him acting, so therefore, He is violating His promises. Even if I can’t figure out the specific promise I don’t think God is upholding, He certainly has turned a deaf ear to my prayers because I have prayed so long for some people.

God responds to Habakkuk saying, “I am going to raise up the Chaldeans to execute my judgment against Judah.” (Hab 1:5-11) To which Habakkuk complains, “How is that a good plan to use an even more wicked people to judge Judah’s evils?” (Hab 1:12-17) 

As it relates to my loved ones, I tend to say something like, “God why can’t you just turn on some light bulb in their heads so they get it? Why do they have to suffer so much? Free them from this bondage and oppression.” I get annoyed with God for not acting in my timing, and just like Habakkuk, I am standing on my post almost defiantly waiting for God to respond because I am sure I am right (Hab 2:1). 

But I love God’s powerful response.  God gives Habakkuk a vision to record and says, “For the vision is yet for the appointed time; It hastens toward the goal and it will not fail. Though it tarries, wait for it; For it will certainly come, it will not delay.” (Hab 2:3) 

First of all, God’s plan is for His yet appointed time.  He has a time that He has determined to act, not me.  

Second, He affirms the certainty of the events. “It will not fail.” “It will certainly come.” 

Finally, note the tension in the timings.  It is hastening towards its goal, yet tarrying.  

We are to wait for it even though it will not delay. 

This is a hard tension to deal with as we care for and grieve over the pain in the lives of our loved ones, but God is God. He is in control, and He will do exactly what He says, when He knows it is best.  

Even if we don’t see it, He is quickly moving to accomplish His goals and will, and we are to wait. Certainly we are to pray without ceasing and compassionately care for and forgive our loved ones, but ultimately God has the timing down, and it will not delay.   

Regardless of what I see, may I praise God like Habakkuk:

            17    Though the fig tree should not blossom

And there be no fruit on the vines,

Though the yield of the olive should fail

And the fields produce no food,

Though the flock should be cut off from the fold

And there be no cattle in the stalls,

            18    Yet I will exult in the Lord,

I will rejoice in the God of my salvation.

            19    The Lord God is my strength,

And He has made my feet like hinds’ feet,

And makes me walk on my high places.

                                                - Habakkuk 3:17-19