The thought occurred to me the other day that the New Testament contains a number of passages dealing with just who not to include in the church and the appropriate measures for dealing with such ‘evil’ (to use the language of Scripture) persons. I thought of two cases: Achan, and Ananias and Saphira (sp?). A third case was pointed on to me, that of 1 Corinthians 5:13. Here’s a few of my thoughts:
– Achan and Ananias/Saphira (A/S) both commit crimes against God
– Both crimes are committed against the people of God as well – Israel and the early church. Both crimes can be said to hinder the spreading of the people of God, and both crimes are punished by death.
– A possible angle I haven’t really explored: perhaps it could be argued that Achan/A/S were opposing the righteousness/promises of God to his people?
– While both cases involve death, there are some interesting differences. Achan is firstly investigated, after Joshua has it revealed to via casting lots that Achan is the perpetrator. Joshua then brings a fairly ‘official’ punishment against Achan. The severity of the punishment is warranted by closely noting Achan’s crime, which was to effectively bring Israel under ‘the ban’, or the order of extermination, by bringing items under the ban into the camp – in effect, Achan contaminated Israel.
– A/S is a much quicker and much less official (at least much less official sounding) case: they lie, Peter knows, God strikes them dead, almost on Peter’s command. No lots, no nothing. Bam. Dead.
– 1 Corinthians 5:13 exhorts the church to purge the evil from among them (specifically regarding instances of perverse sexual sin – this is important), and it appears that both cases are instances of this happening. 1 Cor 5:13 is a quotation of Deuteronomy 17:7, which is a fairly detailed set of instructions on how to approach ‘capital’ cases where the death penalty could be applied. Instructions on witnesses, priests, etc are all detailed.
– What’s very interesting is the just a few verses prior to Deuteronomy 17:7, verse 17:2 places the offences to be punished in the context of ‘crossing the covenant’ – the offence isn’t just a random criminal act, it’s an offence against the covenant. Given the fact that quotations of Old Testament verses in the New Testament generally refer to entire passages from which they are taken, it’s safe to say that Paul in the Corinthian passage is grounding church discipline in the context of the covenant as well. This implicitly sets the Corinthian passage within the context of creation as well, which is significant for the issue of sexual sin.
– Paul effectively says the following: put the evil person outside the church for God to judge, because the church judges those inside the church (presumably referring to practicing and confessing Christians), not those outside the church – that’s God’s job. The ethical standards of the church can’t be taken and held to those outside the church.
– There are similarities here to an earlier statement of church discipline in the same letter, where Paul says to hand over an immoral man to Satan for the destruction of his flesh so that his spirit may be saved. Another angle I haven’t explored: perhaps this is saying that the immoral man must die and be raised to life?
– The ultimate purpose of this discipline, as noted above, is so that the spirit may be raised to life, and not to simply police the boundaries of the church though there is an element of that. All three of these cases demonstrate the importance of the radical separation of the people of God, a people called to be holy, because the people of God are to embody God’s saving covenant faithfulness/righteousness. This includes standards of moral purity that are to be upheld.
– What Achan’s story can serve as a kind of case study to show is the seriousness with which God takes His holy people. Paul’s quotation of Deuteronomy 17:7, a passage concerned with the application of the death penalty, shows that the separation and holiness of God’s people is a matter of life and death, as it were.