Introduction
Brief setting (MAP), including the conflicted relationship between Paul and the Corinthian Christians. We discover one source of tension between them in this passage (read 2:4-11). You can see there was conflict between Paul and the Corinthian church over how to deal with one of their members. This conflict resulted in much sorrow for all who were involved. By consulting the two other passages related to this incident (1 Cor. 5; 2 Cor. 7), we can piece together the following scenario:
The Corinthians had a member (i.e., received Jesus as Savior & Lord) who was having ongoing sexual relations with his "father's wife" (read 1 Cor. 5:1; the offender's mother or step-mother). Worse yet, the Corinthians arrogantly boasted about how tolerant they were (read 1 Cor. 5:2a).
By letter (2 Cor. 2:4, probably referring to 1 Cor.), Paul called on the Corinthian church to remove this man from their church until he terminated this immoral relationship (read 1 Cor. 5:2b NLT) – but they evidently refused to do so.
Shortly thereafter, Paul visited them and rebuked them for their refusal to discipline the offender. A painful exchange erupted (2 Cor. 2:1,2), and Paul felt it best to leave Corinth, leaving his colleague Titus in Corinth to press his point (2 Cor. 7:6ff.).
Finally, a majority of the Corinthian church members (or leaders?) agreed with Paul and removed the man (2 Cor. 2:6).
Not long after, the man turned away from his immorality, but now the Corinthian church wouldn't allow him to return to fellowship (2 Cor. 2:7,8).
Titus reported the current situation to Paul, and Paul responds through this letter. He rejoices over the Corinthians' change of heart (i.e., to discipline the man), and over the man's change of heart (i.e., to turn from his immoral relationship). He urges them strongly to receive the man back into their fellowship.
This situation brings to light an aspect of NT church life that is very foreign to our culture's view of spirituality – church discipline. Church discipline refers to moral accountability and correction within Christian community.
The exercise of church discipline is a continuum that requires wisdom – ranging from private, personal admonition and challenge in most cases (PERSONAL EXAMPLE), through stronger measures in some cases (PERSONAL EXAMPLE), to removal from the church for exceptional cases (e.g., the above man).
In a culture that embraces moral relativism and prizes personal autonomy, it should not surprise us that church discipline is regarded as strange, intrusive, controlling, abusive/cultic. (And church discipline can be mis-applied.) Yet the Lord Jesus commands His church to be a counter-cultural community in which appropriate discipline is practiced (see 2:9 – obedience to Jesus' command in Matt. 18).
Church discipline is a broad and complex subject – more than we can cover in 40 minutes. But we can glean a few key insights into healthy church discipline from this passage . . .
Church discipline is painful – but it is an expression of sincere love
Read 2:4. Paul was no sadist or callous disciplinarian; he was anguished like the parent who must discipline a rebellious child (EXAMPLE). The Corinthian Christians evidently interpreted his demand for church discipline as evidence of his lack of love – but he insists that it is proof of his special love for them.
In the Bible, God insists that real love involves the willingness to discipline (read Prov. 3:11,12). Because sin is destructive, and because we are fallen and vulnerable to self-deception, real love is prepared to correct, admonish, rebuke, warn – and (if these lesser measures fail) even to impose painful consequences in the hope of influencing the loved one toward repentance and being spared destructive natural consequences (e.g., FAMILY INTERVENTION FOR SUBSTANCE ABUSE). Seen in this light, the refusal to discipline is not loving, but rather evidence of lack of love (read Prov. 13:24).
In the local church, the ultimate discipline is to make the person make a choice between living in their sin and enjoying the benefits of Christian fellowship (as with this man). This implies another insight into church discipline . . .
Church discipline is most likely to be effective when it is administered by a caring community
Notice what Paul says in 2:8, now that the man has had a change of heart (re-read). Did you catch the word "reaffirm?" Prior to his sexual immorality, he had enjoyed the affirmation of the Corinthian church. In other words, the community that had disciplined him had done so within the context of prior personal care and support. After he was removed from the church, he missed the genuine care he had experienced there. This was evidently a big factor in his repentance, as it was for the Prodigal Son (Lk. 15:17,18a). But what if his father had been neglectful or abusive?
Conversely, churches (like families) that do not have genuinely caring community cannot discipline effectively. Superficial niceness replaces real personal involvement and support. Members relate to one another as autonomous consumers – attending large meetings to receive, not to be involved in smaller groups to serve and love one another. They are purposefully out of touch with one another's lives ("Don't ask; don't tell"). How can effective discipline occur in such an environment? Even if someone were removed from a church like this, what would they miss? They're just exchanging one form of relational autonomy for another.
Churches should impose serious consequences only on members who persist in serious sin
Re-read 2:6. "Punishment" does not mean retribution; it means a serious disciplinary consequence. In this case, the majority agreed to remove this man from church fellowship (including church meetings), ministry roles, etc. Note four important limitations/qualifications concerning this kind of church discipline:
"Members" – Church discipline is only for true Christians (people who have received Christ & have His Spirit) – not for non-Christian guests/seekers (read 1 Cor. 5:9,10,12a). We welcome such people to investigate our beliefs and community; we do not impose Christian ethics on them (EXAMPLES).
This discipline is only for Christians who "persist in serious sin" (read 1 Cor. 5:11 for examples). All Christians still sin, have sinful habits, etc. This is why forbearance is so important in Christian community! But some sins are more destructive than others, why is why they warranted stronger disciplinary measures.
Removing someone from fellowship does not mean "shunning" them (e.g., Xing them from your life and thoughts). Read and explain 2 Thess. 3:14,15. We pray for them, we hope for their repentance, we urge them to reconsider, etc.
"Sufficient" implies that such discipline is enacted in the hope that it will be temporary rather than permanent – until the person changes his attitude and behavior in this area. Which implies the next insight . . .
When the member repents, the church should restore & encourage him/her
Re-read 2:7,8,10,11. The Corinthian church was like a pendulum. Whereas before, they had been too soft (no discipline; boasting about their licentiousness), now they were being too harsh. The proper purpose of their discipline (the man's repentance) had been achieved – but they were unwilling to restore him to their community. Before, they had been unwilling to pay the costly price of loving discipline. Now, they were unwilling to pay the costly price of forgiveness and reconciliation and restoration. Before, they were allowing Satan to take advantage of them by being unwilling to discipline (licentious enablers). Now, they are in danger of letting Satan take advantage of them by being unwilling to forgive and be reconciled (self-righteous cancellers).
People who have received strong (but righteous) church discipline and responded with repentance are often in a very vulnerable state (2:7b; e.g., beaten up by their time in the world; under accusation about their own sin; accused about the church's attitude toward them; etc.). They need their brothers and sisters in Christ to rally around them, to forgive them for the hurt they caused, to rejoice over their change of heart, and to help them move forward in their spiritual lives. Paul models this attitude (2:10), and calls on the Corinthians to follow his example. It is a beautiful thing when a church is willing to both discipline and restore (EXAMPLE)!
Conclusion
NEXT WEEK: 2 Cor. 2:12 – 3:5 – The Aroma of Christ
QUESTIONS & COMMENTS
There are many NT passages on admonition/correction, some on stronger measures, and three on removal from fellowship (1 Cor. 5:1-5; 2 Thess. 3:14; 1 Tim. 1:20).
"Associate" (sunanamignumi) means to keep company with, to be intimate with one.