The Edge Church is a family. And at the core of every family there exist relationships. Relationships are an incredible source of joy and can be a tremendous strength and support for us in life. At the same time, relationships are fragile as imperfect people are joined together. Maintaining relationships, then, involves contending for those relationships. The following commitments are designed to help the members of The Edge Church relate to one another in a way that honors God and promotes authenticity in relationships. These commitments cover important relational issues, such as peacemaking and reconciliation, marriage and divorce, abuse, counseling and confidentiality, and mutual accountability.
These commitments are intended to help us build a strong community of faith and love. By “community”, we mean a group of people who have voluntarily joined together to encourage and support one another as we worship God, grow in our understanding of His love for us, and seek to tell others about Jesus.
Biblical Christian community isn't easily achieved; each of us brings our own expectations and agendas into the church. This diversity often leads to healthy discussion and creativity in ministry; but it also leads to conflict. As James 4:1-2 warns, “What causes fights and quarrels among you? Don’t they come from your desires that battle within you? You want something but don’t get it.”
That certainly describes us! At times, no matter how hard we try to build a close community of faith, our desires and expectations still clash. We can’t help or prevent it. That’s where these commitments come in. They pull together key principles from God’s Word and serve as our relational guidelines. Our commitments accomplish several important purposes:
They remind us of our mutual commitment to work together to keep unity, maintain friendships, preserve marriages, and build relationships that reflect the love of Christ.
They help to prevent surprise, disappointment, confusion and conflict by identifying some expectations of how to relate to one another within the church.
They provide a clear path for times when conflict threatens to divide us, pointing us quickly toward reconciliation.
They establish guidelines for how our leaders will counsel others, guard confidential information, and protect our children from abuse.
They define and limit the spiritual authority of individual church leaders, ensuring that all members are treated fairly.
Finally, they reduce our church's exposure to legal liability by clearly establishing relational expectations affirming our mutual commitment to resolve conflict biblically.
As you read, we encourage you to study the Bible passages that are cited next to particular provisions. We want you to be confident that these commitments are based solidly on the Word of God. If your study does not answer all of your questions and concerns, please do not hesitate to approach our leaders, who will be happy to talk with you about these principles.
Commitment to Peacemaking and Reconciliation
Blessed are the peacemakers, for they will be called sons of God. (Matthew 5:9)
The Edge Church is committed to building a “culture of peace” that reflects God’s peace and the power of the gospel of Christ in our lives. As we stand in the light of the cross, we realize that bitterness, unforgiveness and broken relationships are not meant for the people God has reconciled to himself through the sacrifice of His only Son ( John 13:34-35; Eph. 4:29-32; Col. 3:12-14).
Therefore, we look to the Scriptures and the Holy Spirit for guidance on how we can respond to conflict in a way that will honor God, promote justice, reconcile relationships, and preserve our witness for Christ. As God gives us His wisdom and grace, we are committed to actively teaching and encouraging one another to trust God and seek His help in living out the following principles of peacemaking and reconciliation:
Personal peacemaking
Whenever we are faced with conflict, our number one goal will be to glorify God with our thoughts, words and actions (1 Cor. 10:31).
We will try to get the “logs” out of our own eyes before focusing on what others may have done wrong (Matt. 7:3-5).
We will seek to overlook minor offenses (Prov. 19:11).
We will refrain from all gossip, bad-mouthing and slander (Eph. 4:29-32). If we have a problem with others, we will talk to them, not about them.
We will make “charitable judgments” toward one another by believing the best about each other until we have facts that prove otherwise (1 Cor. 13:7).
If an offense is too serious to overlook, or if we think someone may have something against us, we will seek reconciliation without delay (Matt. 5:23-24; 18:15).
When we offer a word of correction to others, we will do so graciously and gently, with the goal of serving and restoring them, rather than beating them down (Prov.12:18; Eph. 4:29; Gal. 6:1).
When someone tries to correct us, we will ask God to help us resist prideful defensiveness and to welcome correction with humility (Ps. 141:5; Prov. 15:32).
When others repent, we will ask God to give us grace to forgive them as he has forgiven us (Eph. 4:32).
When we discuss or negotiate substantive issues, we will look out for others’ interests as well as our own (Phil. 2:3-4).
Assisted peacemaking
When two of us cannot resolve a conflict privately, we will seek the mediation of people in our church that we believe to have wisdom and listen humbly to their counsel (Matt. 18:16; Phil. 4:2-3). If our dispute is with a church leader, we will look to other leaders for assistance.
When informal mediation does not resolve a dispute, we will seek formal assistance from our church leaders or people they appoint, and we will submit to their counsel and correction (Matt. 18:17-20).
If we are aware of a person coming to our church who has an unresolved conflict with someone in his/her former church, we will both require and assist him/her to make every reasonable effort to be reconciled to the other person before becoming a member of our church (Matt. 5:23-24; Rom. 12:18).
When a conflict involves matters of doctrine or church discipline, we will submit to the procedures set forth in our Commitments to Accountability and Church Discipline.
Commitment to Preserving Marriages
So they are no longer two but one. Therefore, what God has joined together, let man not separate. (Matthew 19:6)
Marriage is God’s design. He created it. And He designed marriage to reflect the beauty and permanence of Christ’s loving relationship with His bride, the church (Eph. 5:22-33; Rev. 19:7). God established marriage to be a life-long, exclusive relationship between one man and one woman (Matt. 19:4-6), for one lifetime. God also designed it to provide mutual companionship through life’s joys and difficulties, to create stability for raising and nurturing children, and to give strength and cohesiveness to society in general.
In our society, marriages fail under a wide range of circumstances. Many people have gone through a divorce before having a relationship with Christ and have found repentance and forgiveness in coming to Christ and have sought reconciliation where possible. Others have experienced divorce through no desire or decision of their own. Still others, even after professing faith in Christ, may have divorced because of their own wrongful choices, but have since repented and received the forgiveness offered through Jesus and sought reconciliation where possible. We want all of you to know that you are welcome in our church.
Because our church recognizes both the divine origin of marriage and the devastating effects of divorce, we are deeply committed to preserving marriages and preventing divorce. Toward this end, we will devote time in our preaching, teaching, and ministry to strengthening marriages and families. We require and provide premarital counseling to help couples enter into marriage advisedly and be well-prepared for its many challenges.
We also encourage couples to nurture their marriages by participating in community groups, where they can grow together in their love for God and for others (Heb. 10:24-25). As relationships deepen within these groups, we expect husbands to spur each other on in loving and cherishing their wives, and wives to encourage one another in respecting and loving their husbands (Eph. 5:33).
Our leaders are committed to helping individuals and couples receive biblical counsel and support when they face marital difficulties. We will always discourage couples from using divorce as a way to run away from issues that instead can be resolved through Spirit-guided counseling, repentance, forgiveness and ongoing discipleship.
Abuse
The elders affirm that all forms of abuse—including physical, emotional, verbal, economic, spiritual and sexual abuse—of one’s spouse are egregious evils because they are a desecration of the divine image of God in a person. We acknowledge that this may be considered grounds for divorce as a breach of the marital covenant and/or desertion of the marriage and because stopping the abuse may require physical separation.
Singleness
Additionally, we affirm the goodness and beauty of a life of singleness in God's service; including before marriage and after divorce or death. We believe that singleness in itself may be a call of God for some who have been set apart for specific mission and purpose. We further believe that our time of singleness is a gift of God and one to celebrate. Singleness is commended in 1 Corinthians 7:7-11,32-35, and elevated by the examples of Jesus and Paul and hundreds of great single saints.
Guidelines for Mutual Accountability
In view of these differences among us, we agree to live by the following guidelines concerning the nurturing of marriages and the exercise of redemptive church discipline wherever needed.
The Bible teaches that believers and should not marry unbelievers (1 Cor. 7:39; 2 Cor. 6:14-15).
Marriage is for a lifetime. Since death breaks the marriage bond (Rom. 7:2-3; 1 Cor. 7:39), a believing widow or widower may remarry if they choose.
Divorce may be permitted when a spouse decisively and physically deserts the relationship, or commits adultery or abuse (1 Cor. 7:15; Matt. 19:9; 1 Cor. 7:11). This does not mean that divorce must be the last word. Even after long periods of separation and alienation, reconciliation can happen, as when the people of God return to the Lord after periods of waywardness (Hosea 2:14-23).
We want to emphasize here that what the Bible permits in saying "divorce may be permitted" is to say that Scripture makes provision for divorce due to a breaking of covenant commitments and the safety of a spouse (and children); however, this does not mean that divorce must be the outcome or that repentance, forgiveness and reconciliation is not preferable.
We urge every member who is thinking about remarriage to struggle in prayer and study with all the relevant Scriptures, with the sole aim of glorifying God through full obedience to his Word.
Even though divorce is permissible under some circumstances, it is not required. God patiently bears with our sins, repeatedly calls us to repentance, and freely forgives us when we turn back to Him (Ps. 103:8-12; Is. 55:7).
We celebrate the fact that divorce never diminishes God’s free offer of love, grace and forgiveness. He cherishes and loves every person who has been unwillingly divorced, as does our church. God also graciously extends his love to those who have wrongly left their marriages. That love moves Him (and us) to call them to repentance, to encourage and aid reconciliation when possible, and to gladly restore those who have done what the scripture requires to rebuild broken relationships.
Commitment to Protecting Children
The prudent see danger and take refuge. (Proverbs 27:12a)
We love our kids. We know that children are a blessing from God, and he calls the church to support parents in their responsibility to train children in the discipline and instruction of the Lord. Therefore, the church should be a place of safety and blessing for children, where they can grow, play, form friendships, and learn to experience and share the love of Christ.
Since sin affects every person and organization in the world, it is possible that children could be harmed even during church activities. We cannot guarantee that such things will never happen at The Edge, but we are committed to taking every reasonable precaution to protect our children and youth from foreseeable harm.
If a child or youth is harmed in our church, we will take immediate steps to inform the parents (unless the issue of harm is with a parent), to involve the appropriate authorities (e.g., law enforcement, Department of Child and Family Services), to accept responsibility for our role in the situation, and to hold offending workers fully responsible for their actions. We will also regularly review our policies, practices and procedures, to consider changes that might reduce the likelihood of such harm to children in the future.
Commitment to Biblical Counseling and Confidentiality
I myself am convinced, my brothers, that you yourselves are full of goodness, complete in knowledge and competent to instruct one another. (Romans 15:14)
Our goal in providing biblical counseling is that we may “present everyone mature in Christ” (Col. 1:28). We believe that the Bible is God-inspired guidance, instruction and power for faith and life (2 Tim. 3:16-17). Therefore, our counseling relies on biblical teachings and principles applied with “all wisdom” through the Holy Spirit to each situation we counsel. We are committed to asking the question, “What does Scripture say about this situation?” and to counseling in the light of the response to this question.
We believe that Jesus has equipped His body, the church, to provide wisdom, knowledge and instruction to one another (Rom. 15:14) in order for each member to live a godly and holy life, pleasing God in all ways. Christ has also equipped His church with spiritually mature leaders who are able to shepherd, lead, teach, and counsel others (Heb. 5:11-14) in the church. Though the educational and experiential background of each leader who counsels at The Edge is unique, the essential training and practice for all leaders who counsel at The Edge centers around their ability to apply Scripture to the situation they are counseling. For this reason, those who counsel for The Edge do not present themselves as psychotherapists nor mental health professionals but as biblical counselors.
In order to avoid misunderstandings regarding the role of leaders in the church that provide “spiritual counsel” these clarifications should be kept in mind:
Leaders who provide spiritual counsel may also be trained in other areas of life that are outside of the realm of providing spiritual counsel. Thus, if a doctor provides “spiritual counsel” through the church, this is considered separate from his providing “medical counsel” at his clinic.
God calls the leaders in His church to set an example in “speech, in life, in love, and in faith and purity” (1 Tim. 4:12). If there is concern that a leader isn’t displaying this in any counseling situation, the counselee needs to report to the leadership team any conduct that fails to meet this standard.
Confidentiality is an important factor in establishing a relationship to receive spiritual counsel. The leader providing spiritual counsel will keep confidentiality except in the following situations:
When the person who disclosed the information, or any other person, is in imminent danger of serious harm unless others intervene (Prov. 24:11-12)
When a person refuses to repent of sin and it becomes necessary to promote repentance through accountability and redemptive church discipline (Matt. 18:15-20)
When leaders are required by law to report suspected abuse (Rom. 13:1 )
Providing spiritual counsel requires a relationship between the leader and the counselee. Occasionally there may arise a misunderstanding between the counselor and the counselee. We expect our members to handle these misunderstandings biblically.
Our desire is to provide “wise, spiritual, godly counsel” to each person in our church. By sharing these guidelines, we hope the biblical counseling offered at The Edge will help many become mature in Christ.
Commitment to Accountability and Church Discipline
And let us consider how we may spur one another on toward love and good deeds. (Hebrews 10:24)
The principles and practices described below apply to all members of The Edge Church.
Accountability and discipline are signs of God’s love.
God has established the church to reflect His character, wisdom and glory in the midst of a fallen world (Eph. 3:10-11). He loves His church so much that he sent His Son to die for her (Eph. 5:25). His ultimate purpose for His church is to present her as a gift to His Son; thus Scripture refers to the church as the “bride” of Christ (Rev. 19:7). For this reason the Father, Son and Holy Spirit are continually working to purify the church and bring her to maturity (Eph. 5:25-27). To this end, we also can spur one another on toward maturity by confessing sin, encouraging and holding each other accountable to love, seek after, and obey God with all of our hearts, souls, minds and strength, and to love others as we love ourselves (Mark 12:30-31; Heb. 10:24-25).
We sometimes refer to this process of mutual encouragement and accountability as “discipline.” The Bible never presents church discipline as being negative, legalistic or harsh, as modern society does. True discipline originates from God himself and is always presented as a sign of genuine love. The Bible is clear on this account: “The Lord disciplines those he loves” (Heb. 12:6); “Blessed is the man you discipline, O LORD, the man you teach from your law” (Ps. 94:12); “Those whom I love I rebuke and discipline” (Rev. 3:19).
God’s discipline in the church, like the discipline in a good family, is intended to be primarily positive, instructive and encouraging. This process, which is sometimes referred to as “formative discipline,” involves preaching, teaching, prayer, personal Bible study, small group fellowship and countless other enjoyable activities that challenge and encourage us to love and serve God more wholeheartedly.
On rare occasions God’s discipline, like the discipline in a family with growing children, also may have a corrective purpose. When we forget or disobey what God has taught us, he corrects us. One way he does this is to call the church to seek after us and lead us back onto the right track. This process, which is sometimes called “corrective” or “restorative” discipline, is likened in Scripture to a shepherd seeking after a lost sheep: “If a man has a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? And if he finds it, I tell you the truth, he is happier about that one sheep than about the ninety-nine that did not wander off” (Matt. 18:12-13).
Thus, restorative or corrective discipline is never to be done in a harsh, vengeful or self-righteous manner. It is always to be carried out in humility and love, with the goals of restoring someone to a close walk with Christ (Matt. 18:15; Gal. 6:1), protecting others from harm (1 Cor. 5:6), and showing respect for the honor and glory of God’s name (1 Peter 2:12).
The elders and leaders of our church recognize that God has called them to an even higher level of accountability regarding their faith and conduct (James 3:1; 1 Tim. 5:19-20). Outside of ongoing communication with its members, The Edge Church partners with an External Advisory Board (EAB) to help address and navigate situations involving elders, should they arise. For more information about the EAB, see our governance section.
Most corrective discipline is private, personal and informal.
God gives every believer grace to be self-disciplined. “For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline” (2 Tim. 1:7; cf. Gal. 5:23). Thus discipline always begins as a personal matter and usually remains that way, as each of us studies God’s Word, seeks Him in prayer, and draws on His grace to identify and change sinful habits and grow in godliness.
But sometimes we are blind to our sins or so tangled in them that we cannot get free on our own. This is why the Bible says, “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently” (Gal. 6:1). In obedience to this command, we are committed to giving and receiving loving correction within our church whenever a sin (whether in word, behavior or doctrine) seems too serious to overlook (Prov. 19:11).
In some cases, formal discipline may involve others within the church.
If repeated private conversations do not lead another person to repentance, Jesus commands that we ask other brothers or sisters to get involved. “If he will not listen, take one or two others along” (Matt. 18:16). If informal conversations with these people fail to resolve the matter, then we may seek the involvement of more influential people, such as a small group leader, church leader, or elder. If even these efforts fail to bring a brother or sister to repentance, and if the issue is too serious to overlook, we will move into what may be called “formal discipline.”
On rare occasions and concerning serious issues involving church leaders, if a member persistently refuses to listen to personal and informal correction to turn from speech or behavior that the Bible defines as sin, Jesus commands us to “tell it to the church” (Matt. 18:17a). This first involves informing one or more church elders about the situation. If the offense is not likely to cause imminent harm to others, our elders may approach the member privately to personally establish the facts and encourage repentance of any sin they discover.
The member will be given every reasonable opportunity to explain and defend his or her actions. If the member recognizes his sin and repents, the matter usually ends there, unless a confession to additional people is needed.
If an offense is likely to harm others or lead them into sin, or cause division or disruption, our elders may accelerate the entire disciplinary process and move promptly to protect the church (Rom. 16:17; 1 Cor. 5:1-13; Titus 3:10-11).
As the disciplinary process progresses, elders may impose a variety of sanctions to encourage repentance, including, but not limited to, private and public admonition, withholding of the Lord’s Supper, removal from office, withdrawal of normal fellowship, and, as a last resort, removal from membership (Matt. 5:23-24; 2 Thess. 3:6-15; Matt. 18:17).
If the straying member does not repent in response to private appeals from our elders, they may inform others in the church who may be able to influence that individual or be willing to pray for him or her, or people who might be harmed or affected by that person’s behavior. This step may include close friends, a small group, or the entire congregation if our elders deem it to be appropriate (Matt. 18:17, 1 Tim. 5:20).
If, after a reasonable period of time, the member still refuses to change, then our elders may bring the situation before the congregation, with the recommendation that the member be removed from membership and normal fellowship. If the congregation supports that recommendation, we will treat the member as an unbeliever. This means that we will no longer treat the member as a fellow Christian. Instead of having casual, relaxed fellowship with the member, we will look for opportunities to lovingly bring the gospel to him or her, remind him or her of God’s holiness and mercy, and call him or her to repent and put his or her faith in Christ (Matt. 18:17; 1 Cor. 5:5; 1 Tim. 1:20).
We realize that our natural human response to correction often is to hide or run away from accountability (Gen. 3:8-10). To avoid falling into this age-old trap and to strengthen our church’s ability to rescue us if we are caught in sin, we agree not to run away from this church to avoid corrective discipline. Therefore, we waive our right to withdraw from membership or accountability while discipline is pending against us. Although we are free to stop attending the church at any time, we agree that a withdrawal while discipline is pending will not stop the process of discipline until the church has fulfilled its God-given responsibilities to encourage our repentance and restoration, and to bring the disciplinary process to an orderly conclusion, as described in these Commitments (Matt. 18:12-14; Gal. 6:1; Heb. 13:17).
If a member leaves the church while discipline is in effect or is being considered, and our elders learn that he or she is attending another church, they may inform that church of the situation and ask its leaders to encourage the member to repent and be reconciled to the Lord and to any people he or she has offended. This action is intended both to help the member find freedom from his or her sin and to warn the other church about the harm that he or she might do to their members (See Matt. 18:12-14; Rom. 16:17; 1 Cor. 5:1-13; 3 John 1:9-10).
For example, if we confronted a man in our church for seducing young women, or for acting inappropriately around little children, or for sowing gossip and division, and he left and started attending another church, we would consider it our duty to urge the leaders of that church to counsel with him and to protect their people from his harmful behavior.
Loving restoration always stands at the heart of the disciplinary process. If a member repents, and our elders confirm his or her sincerity, we will rejoice together and gladly imitate God’s forgiveness by restoring the person to fellowship within the body (See Matt. 18:13; Luke 15:3-7,11-32; 2 Cor. 2:5-11; Col. 3:12-14).
People who have been disciplined by another church will not be allowed to become members at The Edge until they have repented of their sins and made a reasonable effort to be reconciled, or our elders have determined that the discipline of the former church was not biblically appropriate.
As we pursue the blessings of accountability and church discipline, we will hold fast to the promise of Scripture: “God disciplines us for our good, that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Heb. 12:10-11 ).
Personal Statement of Faith
I am a Christian saved from the eternal wrath of God by faith in Jesus Christ, my Lord and Savior, through his death and resurrection, by which I am assured of eternal life (John 3:16-18; Rom. 3:23-26). I have repented of my sins and have been made a new creation in Christ (1 John 1:9; 2 Cor. 5:17). I believe Jesus Christ is exactly who he claimed to be (Is. 53:6; Matt. 26:64; Mark 14:62; Luke 22:70; John 4:25-26; 6:29; 8:58; 11:25-27; 14:6-7; 15:5). In obedience to Scripture, I have been baptized to personally identify with the death, burial, and resurrection of Jesus, and to publicly demonstrate my commitment as a follower of Jesus (Col. 2:12; 1 Peter 3:21). I believe His work has granted to me everything I need to live for Him now, within the covenantal community of the body of Christ, and in the life to come (2 Peter 1:3-4; Heb. 10:19-25).
Personal Membership Commitments
I agree with The Edge Church Statement of Faith, which is founded upon the Word of God.
I agree that the 66 books of the Bible are the ultimate doctrinal authority on all matters (Is. 55:11; 1 Cor. 15:3-4; 2 Tim. 3:15-16; Heb. 4:12).
I understand and agree with the biblical example of submission to church leaders (Heb. 13:7,17), and willingly place myself under the authority of the eldership of The Edge Church. I will be diligent to preserve unity and peace; and I will not be divisive over The Edge Church Statement of Faith, including its theological distinctives (Eph. 4:1-3; Heb. 13:7,17).
I have read and agree to embrace these Membership Commitments as a member of The Edge Church.
I will seek to maintain and pursue a close relationship with the Lord Jesus, maturing as I follow Him and producing visible fruit (Ps. 105:1-2, 119:97; Acts 2:42-47; Heb. 10:23-25; 2 Peter 1:3).
I will steward the resources God has given me, including my time, talents, and treasure (Prov. 3:9-10; Rom. 12:1-2; Gal. 5:22-26; Eph. 4:1-16; 5:15-18). This includes regular financial giving to The Edge Church, service, and participation in community that is sacrificial, cheerful, and voluntary (Rom. 12:1-8; 2 Cor. 8-9; 12:7-31; 1 Peter 4:10-11).
I agree, by God’s grace, to walk in holiness in heart, soul, mind and strength as an act of worship to Jesus Christ, who has saved me from my sin that I could live a new life (2 Cor. 5:17); when I sin, I agree to confess it, repent of it and seek to put it to death (Rom. 8:13; Col. 3:5; 1 John 1:6-10).
I commit to submit to discipline by God through the Holy Spirit, to follow biblical procedures for church discipline in my relationships with brothers and sisters in Christ, to submit to righteous discipline when approached biblically by brothers and sisters in Christ, and to submit to discipline by church leadership if the need should ever arise (Ps. 141:5; Matt. 18:15-17; 1 Cor. 5:1-5; 2 Cor. 2:5-8; Gal. 6:1-5 8; 1 Tim. 5:20; 2 Tim. 2:25; Titus 1:9; 3:10-11; Heb. 12:5-11; Rev. 2:5-7, 14-25).
I affirm and agree to follow the guidelines for ending membership at The Edge Church, should the need arise.
I have read the Mission Statement of The Edge Church and commit to live out this mission as a diligent, faithful disciple of Jesus; that my identity would be in him, my worship would be for him, my fellowship would be through him, and my interaction with the culture would be for His glory.
The Edge Church Commitment to Members
We commit to set an example for you with our lives and to join with you in fulfilling all that is outlined in the Membership Commitments document (1 Cor. 11:1; Phil. 3:17; 1 Tim. 4:12).
We commit that your leaders will meet the criteria assigned to them in the Scriptures (1 Tim. 3:1-13; 5:17-22; Titus 1:5-9; 1 Peter 5:1-4).
We commit to seek God’s will for our church community to the best of our ability as we study the Scriptures and follow the Spirit (Acts 20:28; 1 Peter 5:1-5).
We commit to watch over you, care for you and encourage your growth as a disciple of Jesus, in part by equipping you for service (Eph. 4:11-13) to walk in God’s call for your life and in praying for you regularly (James 5:14).
We commit to provide teaching and counsel from the whole of Scripture (Acts 20:27-28; Gal. 6:6; 1 Tim. 5:17-18).
We commit to be on guard against false teachers (Acts 20:28-31).
We commit to exercise church discipline when necessary (Matt. 18:15-20; 1 Cor. 5; Gal. 6:1).