For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. (1 Co 5:3–5).
These verses are interesting because they discuss spiritual ideas using special language and have possible meanings for how the early Christians handled discipline and being saved. The first part discusses Paul being "absent in body but present in spirit." Does this mean that even though he was not physically there, he believed his spirit still was? This raises questions about what that means. How did Paul have a spiritual presence while not present, and how could he be there when the church judged someone for discipline? The second part suggests that Paul had already judged as if he was there in person. This makes us wonder how they understood and practiced spiritual judgment in the early Christian community. We admit that this is one of those passages that has caused us great perplexity over the years.
Absent in body but present in spirit.
What did Paul mean by absent in body but present in spirit? It takes no effort to determine what “absent in body means” in this context, and indeed, we can assume that to mean he was not physically present. But what did he mean by present in spirit? We have consulted a few commentaries. And Barns’ comments expressed in this passage we find acceptable.
But present in spirit. My heart is with you; my feelings are with you; I have a deep and tender interest in the case, and I judge as if I were personally present. Many suppose that Paul by this, refers to a power which was given to the apostles, though at a distance, to discern the real circumstances of a case by the gift of the Spirit. But the phrase does not demand this interpretation. Paul meant, probably, that though he was absent, yet his mind and attention had been given to this subject; he felt as deeply as though he were present, and would act in the same way. He had, in some way, been fully apprized of all the circumstances of the case, and he felt it to be his duty to express his views on the subject. - Barnes, A. (1884–1885). Notes on the New Testament: I Corinthians (R. Frew, Ed.; p. 84). Blackie & Son.
What Barns is saying here for us lay people is that what Paul means by “being present in spirit” is that even though he was not physically there with them, his heart and feelings were connected. So, in that sense, it was like he was there with them, agreeing with their judgments as if he were present in person. Barns makes the point that others think Paul's statement refers to a unique ability given to apostles by the Spirit to understand things from a distance, and perhaps this is the case, but it doesn't have to mean that. Paul likely could mean that even though he was far away, he had thought a lot about this matter and had all the information he needed to make a sound judgement, even though he was not physically present.
When you are gathered together, along with my spirit
The passage discusses the significance of gathering in the name of Jesus for the Christian community. It emphasizes the importance of coming together to make decisions based on Jesus' teachings. Additionally, the text addresses the challenging topic of church discipline, which many people today might avoid or prefer not to discuss.
To understand the context better, Paul had heard a report about a man in the church involved in an inappropriate relationship with his father's wife. Paul considers this sin uncommon and abhorrent even among pagans and Gentiles. He urges the community to take action and pass judgment on this serious matter.
Today it is easy for a church or church leader to be labelled judgmental and unloving; these labels may even extend to different churches or church organizations. However, it's essential to recognize church leaders' responsibilities as outlined in Scripture. Elders, pastors, and bishops are instructed to correct, teach, and rebuke. For instance:
· 1 Timothy 5:19-20 - In dealing with accusations against elders, Paul advises that an accusation should be received only on the evidence of two or three witnesses. Those who persist in sin are to be rebuked publicly.
· Galatians 2:11-14 - In this passage, Paul recounts an incident with Peter and rebukes him for his hypocrisy in withdrawing from Gentile believers.
· Titus 1:10-14 - Paul warns Titus about rebellious people in the church and instructs him to rebuke them sharply to correct their behaviour.
The famous phrase "The Bible says not to judge" is not only false (because “do not judge” is not the categorical or exhaustive teaching on what the bible says about judgement), it is also an uninformed statement. The Bible contains numerous passages that call for exercising judgment, except for determining someone's eternal state. Both individual Christians and the church are meant to exercise judgment, and this situation is one such instance where it is appropriate.
Wait! One might say, “What about Jesus?” or “What about love, tolerance, acceptance, forgiveness and grace?” One may passionately argue that we are called to be like Jesus, not like Paul! We hear the mantra often shouted today “Jesus said, DO NOT JUDGE!” Let us then examine what Jesus taught about judgement and church discipline. The facts will reveal that Jesus made judgments and rebuked various individuals many times. Here's a list of some notable examples.
· Judas Iscariot: Jesus identified him as the one who would betray Him (John 13:21-30).
· Peter: Jesus rebuked Peter for trying to deter Him from the path of the cross (Matthew 16:22-23).
· Pharisees and Scribes: Jesus often criticized and rebuked the religious leaders for their hypocrisy and legalism (Matthew 23:13-36, Luke 11:37-54).
· The Disciples: Jesus occasionally rebuked His own disciples for their lack of faith or understanding (Matthew 8:26, Mark 8:33).
· The Money Changers and Merchants in the Temple: Jesus drove them out and overturned their tables, rebuking them for turning the temple into a den of robbers (Matthew 21:12-13, Mark 11:15-17).
· Thomas: After His resurrection, Jesus gently rebuked Thomas for his doubts and encouraged him to believe (John 20:24-29).
One may argue that Jesus never turned anyone away or advocated “kicking anyone out of the church!” While we would take exception to the phrase “kicking someone out of the church.” Jesus does in fact, address the issue of “ex-communication,” for lack of a better term. Jesus gives us clear guidelines on how correction within the church should occur.
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. 16 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.’ 17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. (Mt 18:15–17).
In Matthew 18:15-17, Jesus gives a basic framework for resolving conflicts and addressing wrongdoing within the Christian community. He suggests that if someone in the church sins against you, you should first talk to that person privately to address the issue. If that doesn't resolve the matter, then involve one or two more witnesses. If the person refuses to listen, it should be brought before the church. If they still refuse to repent, they are to be treated as a Gentile or a tax collector, which could imply a form of excommunication or separation from the community. Notice the point being “if they still refuse to repent. Whether it be a sin against you, God, or the community the issue according to Jesus is the issue of the refusal to repent.
Wrapping it up
Both Jesus and Paul address the important topic of church discipline in their teachings, found in Matthew 18 and 1 Corinthians 5, respectively. While their teachings share common principles, they also offer distinct perspectives.
In Matthew 18, Jesus emphasizes a process of private confrontation first, involving witnesses and then the church community if needed. The focus is on seeking reconciliation and restoration through loving correction, with the ultimate goal being repentance and healing relationships within the church.
On the other hand, in 1 Corinthians 5, Paul addresses a specific case of severe immorality within the Corinthian church. He takes a more direct and urgent approach, calling for the person involved to be delivered to Satan for the destruction of the flesh, to save their spirit in the day of the Lord Jesus. Paul's teaching highlights the seriousness of unrepentant sin and the need for decisive action to protect the community's spiritual health.
While both teachings acknowledge the role of judgment and discipline within the church, Jesus emphasizes restoration and love-driven correction. In contrast, Paul focuses on safeguarding the community by taking firm action against unrepentant sin. Their teachings provide a comprehensive view of church discipline, combining compassion and accountability to foster a healthy and spiritually mature Christian community. We shall have to deal with the very provocative statement made by Paul “Deliver such a one to Satan for the destruction of the flesh,” in our next episode.
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