Preserving and Protecting The Community
Matthew's Gospel • Sermon • Submitted
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Conflict in Church
Conflict in Church
We are called to “love our neighbor.” But, when we have a problem with our neighbor, what do we do? Do we just ignore the problem, hope it will go away? Or, do we confront our offending neighbor, presenting his or her sin to her in a spirit of love and reconciliation and in the hope that they’ll repent ()?
Now if anyone has caused pain, he has caused it not to me, but in some measure—not to put it too severely—to all of you. For such a one, this punishment by the majority is enough, so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow.
Sin In The Community
Sin In The Community
Now if anyone has caused pain, he has caused it not to me, but in some measure—not to put it too severely—to all of you. For such a one, this punishment by the majority is enough, so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow.
Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.
Sin In The Community
Sin In The Community
“You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.
After the transfiguration, and Jesus’ providing a miracle to pay tax for himself and Peter, the disciples engage in a debate about who is the greatest. They then ask Jesus who the greatest is. Jesus turns their expectation on its head and tells them that true greatness in the Kingdom of Heaven is repentance and humility.
With Jesus’ teaching on “greatness” in the Kingdom of Heaven, Matthew records the fourth of the five discourses of Matthew’s Gospel (See Handout)
This is the Community Discourse (Mt. 18)
as when someone goes into the forest with his neighbor to cut wood, and his hand swings the axe to cut down a tree, and the head slips from the handle and strikes his neighbor so that he dies—he may flee to one of these cities and live,
1) For the prideful, Jesus says they must repent and humble themselves
2) Jesus warns against those in the community who remain prideful, causing weaker believers to stumble: they would be better off dead!
3) Jesus then charges the community to “cast off” anyone who refuses to repent, who causes “little ones” to sin and stumble.
4) Jesus then turns his attention to the little one who has gone astray (presumably because of the prideful one who causes sin), and charges the leaders of the community to go after such a one.
5) Then, Jesus describes conflict resulting from sin in the community.
If we’re truly meant to be a close family that loves one another, what happens when one member of the community sins against another member? What do we do?
This is the question that Jesus through Matthew addresses next in the community discourse.
Turn with me in your Bible to Matthew 18:15
Sin In The Community
Sin In The Community
v. 15
Jesus begins this section of the community discourse by describing what is a likely scenario in any (and probably every) group of people. What is wrong with the church? It is full of selfish and sinful people! What is the solution to this problem with the church? Jesus gave us the ability to address sin and problems, and to forgive and reconcile!
Jesus presents us with a scenario with multiple possible outcomes: A brother sins against a brother (an insider conflict).
First, the offended person is to “go and tell him his fault.” Those who are offended should take the initiative. Too often, though, we take offense, and then we tell everybody that we know about how we were offended. When we do this, we are not working toward reconciliation and restoration, but rather toward condemnation and destruction. Gossip destroys.
Although it is not easy, we first go to our brother in the hopes that truth and love will lead our brother to repentance. At this early stage, though, multiple outcomes are possible: 1) our brother repents and “we have gained our brother.” Thus, a deeper fellowship is possible when we are reconciled. Or, 2) he does not listen (v. 16).
Those who are offended should take the initiative.
Before turning to the “unrepentant” brother, though, who should go to who first? Each person might be feeling like the other should take the initiative. But, if each person feels this way, then reconciliation will not happen. And, further, the problem between the two people will only spill into other relationships within the church, and further fracture is not only possible, but inevitable.
In the Sermon on the Mount, Jesus also taught that if a person remembers that a brother has something against him, it is on the offender to take the initiative first (). This situation is likely one in which this first step has already taken place: the offended brother went to show him his fault, and he didn’t listen. But, then, when the offender is at the temple, he is convicted (likely by the Holy Spirit), and remembers his brother has something against him. In this scenario, Jesus says that the offender should take the initiative.
Regardless of who is at fault, when two people in church recognize that there is a rift in relationship, both parties are equally responsible to take the initiative and resolve the conflict. However, someone might not even know that they offended another. For this reason, the offended person should take the initiative.
fnded another: I
Yet, Jesus also taught that if a person remembers that a brother has something against him, it is on the offender to take the initiative first ().
So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. Truly, I say to you, you will never get out until you have paid the last penny.
The result of listening is repentance and humility (see 18:3) and “winning” the brother, or restored relationship.
The second step of this “church discipline” process is to take some more people as witnesses.
Evidence Of Two Or Three Witnesses
Evidence Of Two Or Three Witnesses
v. 16
You’ll notice that church leadership is explicitly left out of this process, even in this step. Some scholars, therefore, assume that the “two or three” refers implicitly to leadership or elders. While this is a possibility, it is also possible that Matthew is encouraging the idea or concept that we know as the “priesthood of all believers.” In other words, Matthew’s desire is that all believers are able to participate in this church discipline process.
This next step likely has two purposes. First, the two or three witnesses might serve the function of “witnessing” the reconciliation process. Two or three people make the confrontation a little more weighty, and the person might be more inclined to repent. However, should the person not repent, the two or three witnesses would then become the people who would “bear witness” to the church in the next step of church discipline.
Two or three witnesses comes from . In legal matters, when one member of the community had a problem with another, the “charge” had to be established not simply on the word of mouth testimony of the offended party. Witnesses were required. Interestingly, in the Dt. passage, there is provision for punishing a false witness, as well as provision for limiting retribution.
Back to Matthew, the two or three witness serve to add weight to the original confrontation, to witness that confrontation, and to become witnesses in the “church trial” should the person remain unrepentant.
Paul seems to use similar logic when he describes the way that charges may and may not be brought against church elders.
Do not admit a charge against an elder except on the evidence of two or three witnesses. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.
Should the original offended person, and the witness be unsuccessful in winning over the brother, by his repentance and humility and reconciliation, then Jesus says, “tell the church.”
Tell It To The Church
Tell It To The Church
v. 17
Is this a small group, a house church, or a mega-church? Most likely it is a house church. Thus, the group might be anywhere from 8-30 people. This is definitely a small church, one in which everybody knows everybody.
Some scholars argue that “tell it to the church” doesn’t mean to tell the whole congregation. These scholars may be applying the passage more to the 21st century mega-church culture. However, care should be taken if and/or when this step of the church discipline process is undertaken. While I agree with the idea that an entire congregation does not need to know everything that happens behind closed doors of church leadership and discipline issues, it seems clear to me that Jesus means what he says, that church discipline, when it reaches the point of excommunication, means to tell it to the church. The only way for the community to know that the brother is unrepentant and dangerous to the well being of the body, is to tell the whole body what happened.
At the “Tell it to the church” level, it is clear what the sin is, spiritual pride, since the person persists in their view that they are “right,” even while prayerful leaders have determined that the offending person needs to repent. Thus, we’re back to the issue from the original situation that spurred on the community discourse, pride (see 18:1)
Spiritual Backup
Spiritual Backup
Excommunication is healthy for the body.
The “cut off a limb,” “pluck out your eye,” in the previous passage was a person who causes temptation to sin, which is a contrast to the humility of a child. Thus, those in the church, who are prideful and cause others in the church to sin, those are the ones who are to be “cut off” and “thrown away” (vv. 2-9 above).
Paul:
Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles, and they were in Christ before me.
you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.
I wrote to you in my letter not to associate with sexually immoral people— not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Purge the evil person from among you.”
1 Corinthians 5:9-
This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.
1 Timothy 2:18-20
you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.
Jesus told his disciples to cast off the sinful and unrepentant brother, as did Paul. What, then, is more important: to fear offending a sinful and unrepentant brother, or to allow the prideful and unrepentant to scandalize (or to cause to sin) the weak and vulnerable in the church (the little ones)?
among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.
you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.
God’s Presence
God’s Presence
vv. 18-20
Matthew Explanation of the Text
2 Cor 2:5–7; Gal 6:1
Matthew Explanation of the Text
. 2 Cor 2:5–7; Gal 6:1
Church discipline is one of the most difficult things that a church might undertake. Yes, we mourn when there is tragedy and death in our midst. But, to cast of a “brother” who is unrepentant is basically considering that person to be unsaved. To be unsaved is to be doomed to eternity without God. Thus, to release a brother from fellowship in this way is extremely emotional, and difficult for all people involved.
What encourages us in the face of such a difficult situation is that God is with us. In V. 18 we have Jesus repeating his words previously said to Peter about the “keys of the kingdom.” There, we said that Jesus’ statement was most closely related to spiritual warfare and “binding the strong man.”
Matthew Explanation of the Text
Lev 19:17b–18a
However, I also believe that our Messianic brethren have crucial insight into the “binding and loosing” language here. Some believe that this refers to the leaders of the church establishing “Halakah” or “how to walk,” or “how to live.” Thus, when the church is faced with difficult situations, the church prays about how to address those situations. When the church prays, God provides guidance, and the church leaders establish “rules” or “traditions” for how to follow God through that difficult situation.
And, again, the hope of navigating these difficult situations is that “God is with us.” “What is bound on earth is bound in heaven” This means that God is present and participating in decisions made on earth. When the church makes a decision, after prayer and going through this discipline process, we can be confident that God is with us. Our binding on earth is already bound in heaven. Likewise, if those who are praying (two or more leaders) are in agreement, Jesus says that their request will be done by the Father in heaven. Again, God is in the midst of the church leadership decision making process of church discipline. Finally, “Where two or three are gathered in my name, there am I among them.” As we’ve said many times, Matthew is definitely letting us know that Jesus claims to be God. And again, this means that when leaders make their decisions “in Jesus’ name,” Jesus is there with the leaders making the pronouncement with them.
So What?
So What?
Matthew Explanation of the Text
Deut 19:15
Two sides of the same coin: love your neighbor, and exercise church discipline.
Matthew Explanation of the Text
here it is specifically a prayer for wisdom and the Spirit’s guidance in decisions regarding discipline.
We cannot say that we love our brother, or our neighbor, if we do not protect him or her. In order to protect our brother or neighbor, we must be a community of faith with standards, a community that holds one another accountable, and a community that is willing to go through this difficult process of church discipline in order to protect those who have been wronged. Finally, we must be a community that is willing to remove unrepentant sinners from fellowship in order to protect the “little ones.”
Matthew 2. The Threefold Pattern of Discipline
Moreover, Paul’s “hand [them] over to Satan” (1 Cor 5:5; 1 Tim 1:20) is critical alongside vv. 19–20, for they must understand that the church is reflecting God’s decision, and God is going to allow Satan to do his terrible work in their lives so their “spirit may be saved on the day of the Lord” (1 Cor 5:5).
The NIV Application Commentary: Matthew Bridging Contexts
It is sometimes easier to compromise the purity of the community than to confront the sin.
The NIV Application Commentary: Matthew Contemporary Significance
in the cafeteria-style hopping from church to church that is so prominent in our day, it is sometimes easier to let people who have sinned in one church be allowed to go to another church body, since there is little mutual accountability between churches.
The NIV Application Commentary: Matthew Contemporary Significance
1 Timothy 5:19–22
Do not admit a charge against an elder except on the evidence of two or three witnesses. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.
Those who are offended should take the initiative. Yet, Jesus also taught that if a person remembers that a brother has something against him, it is on the offender to take the initiative first ().
So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. Truly, I say to you, you will never get out until you have paid the last penny.
Matthew Presents Yeshua, King Messiah: A Messianic Commentary Instructions for Humility 18:1–35
the offended party to take the initiative for resolution and not just to wait for action by the other person.
Matthew Presents Yeshua, King Messiah: A Messianic Commentary Instructions for Humility 18:1–35
upon further discussion, the offended party might discover their own culpability for part of the problem.
Matthew Presents Yeshua, King Messiah: A Messianic Commentary Instructions for Humility 18:1–35
How will we really know the truth of the situation unless we have an open and honest, heart-to-heart talk about our perspectives?
The result of listening is repentance (see 18:3) and “winning” the brother.
Witnesses, and Mediators
** Make a visual representation of this process**
At the “Tell it to the church” level, it is clear what the sin is, spiritual pride, since the person persists in their view that they are “right,” even while prayerful leaders have determined that the offending person needs to repent. Thus, we’re back to the issue from the original situation that spurred on the community discourse, pride (see 18:1)