Is There Need to Confront Sin in the Church?

By Rev. J. Patrick Bowman

I have seen recently among Gods people a division over what to do when a brother or sister is involved with outright public sin and justifying themselves in it. On one hand, there is the judge not lest ye be judged camp, and in the other camp, those who feel it is a duty to confront sin in the church head-on. Strong emotions run on both sides. Could it be the pendulum has swung too far to the other side in correction of legalism that correction in the church has become unfashionable? The questions I will ask and attempt to answer in this writing are, Is there need to confront sin in the church and, if so, how should it be done? The apostolic writings encourage the confrontation of sin in the church in their content and instruction. Lets look at several verses using the word admonish and define its meaning. Rom 15:14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 1Th 5:11-15 Wherefore comfort yourselves together, and edify one another, even as also ye do. (12) And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; (13) And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (14) Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. (15) See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. 2Th 3:14-15 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. (15) Yet count him not as an enemy, but admonish him as a brother. In the three verses above, the word admonish is the Greek noutheteo, meaning to put in mind, that is, (by implication) to caution or reprove gently: - admonish, warn. (Strongs G3560) In Romans 15:14 and 2 Thessalonians 3:15, the act of admonishing seems to be a work within the body, whereas in 1 Thessalonians 5:12 the reference is in the context of leadership; them which labor among you. But notice also that in verse 14, Paul exhorts the brethren to warn them that are unruly.
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Next, lets look at the word exhort in several scriptures where it applies to our subject of confronting sin. 1Th 5:14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. 2Ti 4:2-5 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. (3) For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; (4) And they shall turn away their ears from the truth, and shall be turned unto fables. (5) But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. Tit 1:7-11 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; (8) But a lover of hospitality, a lover of good men, sober, just, holy, temperate; (9) Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (10) For there are many unruly and vain talkers and deceivers, specially they of the circumcision: (11) Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. Tit 2:11-15 For the grace of God that bringeth salvation hath appeared to all men, (12) Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; (13) Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (14) Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (15) These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

The word exhort is the Greek parakaleo, which is to call near, that is, invite, invoke (by imploration, hortation or consolation): - beseech, call for, (be of good) comfort, desire, (give) exhort (-ation), intreat, pray. (Strongs G3870) We notice here a higher degree of intensity than admonish, almost a plea. Now we see Paul exhorting, in content, the brethren in 1 Thessalonians 5:14. In 2 Timothy and Titus we see Paul giving instruction in these Pastoral Epistles. In 2 Timothy 4:2-5, the words reprove, rebuke and exhort are used in the context of preaching the word. In the examples in Titus, exhort is again used in the context of speaking forth, both as a qualification for bishop and also as a personal admonition from Paul to Titus. And for what is the exhortation expected? For the unruly, those who will not endure sound doctrine and turn
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their ears away from the truth, unruly vain talkers and deceivers, and those who oppose living soberly, righteously, and godly, in this present world. Lets move on to another verse using the word reprove. Eph 5:1-13 Be ye therefore followers of God, as dear children; (2) And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. (3) But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; (4) Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. (5) For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. (6) Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. (7) Be not ye therefore partakers with them. (8) For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (9) (For the fruit of the Spirit is in all goodness and righteousness and truth;) (10) Proving what is acceptable unto the Lord. (11) And have no fellowship with the unfruitful works of darkness, but rather reprove them. (12) For it is a shame even to speak of those things which are done of them in secret. (13) But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. Notice Paul says here not to be partakers with those in sin; do not sin with them, and have no fellowship with their unfruitful works, but rather reprove. Reprove here is the Greek elegcho, that is to to confute, admonish: convict, convince, tell a fault, rebuke, reprove. Here we see even stronger language than exhort. Notice again, this is in the context of body ministry. In an associated example, we read that all scripture is inspired by God and useful for reproof, correction, and instruction. 2Ti 3:16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: So we see here than scripture is not only the impetus for reproof, but also the instrument by which it is to be done. We now turn to the word rebuke. Luk 17:1-4 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come! (2) It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. (3) Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. (4) And if he trespass against thee
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seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. Here, as in the previous examples in 2 Timothy and Titus, the word rebuke is epitimao, to tax upon, that is, censure or admonish; by implication forbid: (straitly) charge, rebuke. (Strongs G2008) In this example from Luke, the Lord is instructing His disciples concerning interpersonal relationships among themselves. The word trespass here is rendered sin. The pastoral examples, as we have already seen, had to do with proclaiming the truth. Again we see in the language an escalation in severity, having come in our discussion of confronting sin in the church from a gentle caution to a censure or forbidding. Note that in none of these examples is the word judge used. In most all instances in the New Testament, and in particular the judge not of Matthew 7:1, judge is the Greek krino, that is to distinguish, that is, decide (mentally or judicially); by implication to try, condemn, punish: - avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think. (Strongs G2919) So, to admonish, exhort, reprove, and rebuke is not the same as judging, so the judge not does not apply to any of these actions. And there is never an option given to ignore sin in the church either. Now that weve established a precedent for the need to confront sin in the church, let us look at the same verses to see if they give a clue as to how it is to be done. First of all, when we admonish, we are to be full of goodness, filled with all knowledge. This has to do with active goodness and kindness, charity and virtue, knowing this is good. We are to act with comfort, support, and patience. That is, encourage, build up, and console the fainthearted, hold fast to the sickly, and be forbearing and longsuffering with all. We are to admonish our brother as a brother, not an enemy. We are to exhort with all longsuffering and doctrine, that is with patience we are to instruct from the Word, watching that those we teach endure sound teaching. Holding fast ourselves the Word that has been taught us, we are to speak with the authority inherent within the Word. We are to reprove as children of God, walking in love as Christ has loved us, keeping ourselves free of the entanglements of sin. We are to rebuke with the hope of repentance and forgiveness with forbearance. Jesus, in His teaching, also gave a procedure for dealing with the offence of a brothers sin. It is perhaps the most neglected passage in the Bible when it comes to church discipline. Mat 18:15-17 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee,
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thou hast gained thy brother. (16) But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. (17) And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. We see here that Jesus lays out progressive layers of communication and interaction with the offender with the desired effect being repentance and restoration of the relationship. The final step, if that fails, is to have no fellowship with them, as stated before in Ephesians 5. Love for the person in sin must be the motivation for whatever level of confrontation we employ. If we are to follow Jesus in this, we must take to heart what Jesus said about it. The Lord makes a statement in Revelation regarding His love for us, which includes rebuke and instruction: Rev 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.