As mentioned, in a Scriptural assembly there will be liberty for various brothers to exercise their priesthood and gift, but we must not think that such an assembly has no government. Scripture indicates that there is such a thing as rule (administrative leading) in the Church. A Scripturally gathered assembly will have those who will take the lead administratively to insure that holiness and order are maintained, but this will not be in any formal way.
The Lord’s normal means of guiding a local assembly in its administrative responsibilities is through those who “take the lead” (1 Thess. 5:12-1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13); Heb. 13:7, 17, 247Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Hebrews 13:7)
17Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)
24Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24); 1 Cor. 16:15-1815I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. 17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. (1 Corinthians 16:15‑18); 1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17) – J. N. Darby Trans.). This phrase in the KJV has been translated, “Them that have the rule over you,” but it is a little misleading, and makes us think that there is a special caste of men who are “over” the flock—i.e. the clergy. It is a clear proof that the KJV has been in the hands of the ecclesiastics who influenced the translators somewhat. (The use of the word “bishop” in the text is another example. It should be translated, “overseer” or “oversight.”)
Taking “the lead” in this capacity does not refer to leading in public teaching or preaching but to the administrative affairs of the assembly. To confuse these two things is to misunderstand the difference between gift and office, which are two distinct spheres in the house of God. Some of those who “take the lead” may not teach publicly at all, but it is very good and helpful when they can (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)). These men should know the principles of the Word of God and be able to lay them out so that the assembly might understand the course of action that God would have it to take in a particular matter (Titus 1:99Holding 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. (Titus 1:9)). These men do not appoint themselves to this role, nor are they appointed by the assembly—as is the case so often in the Church today—but they are raised up by the Holy Spirit for this work (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). The assembly will know them by their devoted care of the saints, their knowledge of Scriptural principles, and their judgment being sound.
There are three words used in the epistles to describe these responsible leaders in the local assembly.
• Secondly, “bishops [overseers]” (Episkopoi). This refers to the work that they do—shepherding the flock (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28); 1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2)), watching over souls (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)), and giving admonition (1 Thess. 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12)).
• Thirdly, they are called “guides [leaders]” (Hegoumenos). This refers to their spiritual capacity to lead and guide the saints.
These are not three different positions in the assembly but three aspects of one work that these men do. This can be seen in how the Spirit of God uses the terms inter-changeably—see Acts 20:1717And from Miletus he sent to Ephesus, and called the elders of the church. (Acts 20:17) with 20:28, and Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5) with 1:7. In the book of Revelation those in this role are referred to as “stars” and also as “the angel of the [local] church” (Rev. 1-3). As “stars” they are to bear witness to the truth of God (the principles of His Word) as light bearers in the local assembly, providing light on various subjects that the assembly might be confronted with. This is illustrated in Acts 15. After hearing of the problem that was troubling the assembly, Peter and James gave spiritual light on the matter. James applied a principle from the Word of God and gave his judgment as to what he believed the Lord would have them to do (vss. 15-21). As “the angel of the church,” they act as messengers to carry out the mind of God in the assembly in the performance of the thing. This is also illustrated in verses 23-29.
As mentioned, there is no official appointment of elders/overseers/guides to this work today, as there was in the early Church (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23); Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)), because there are no apostles (or delegates from apostles) on earth to ordain them. This does not mean that the work of oversight cannot go on. The Spirit of God is still raising up godly men to exercise oversight in Scriptural assemblies (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). These surely would be those whom an apostle would ordain if he were here today.
In Paul’s farewell address to the Ephesian elders, he gives a description of the character and work of an elder/overseer/guide, using himself as an example (Acts 20:17-3517And from Miletus he sent to Ephesus, and called the elders of the church. 18And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publickly, and from house to house, 21Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26Wherefore I take you to record this day, that I am pure from the blood of all men. 27For I have not shunned to declare unto you all the counsel of God. 28Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33I have coveted no man's silver, or gold, or apparel. 34Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:17‑35)). First, he outlines what they are to be:
• Consistent (vs. 18).
• Humble (vs. 19).
• Compassionate (vs. 19).
• Persevering (vs. 19).
• Faithful (vs. 20).
• Committed (vss. 21-24).
• Energetic (vss. 24-27).
And then he outlines what they are to do:
• Shepherd the flock (vs. 28). This would involve being a model to the saints (1 Peter 5:33Neither as being lords over God's heritage, but being ensamples to the flock. (1 Peter 5:3)), teaching them (1 Tim. 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2); Titus 1:99Holding 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. (Titus 1:9)), guiding/counselling them, etc. (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)).
• Watch against two ever present dangers—wolves entering in and men arising and drawing away disciples (vss. 29-31).
• Use the resources God has given for that work—prayer and the Word of God (vs. 32).
• Have a ministry of giving (vss. 33-35).
The Maintenance of Holiness and Order
The purpose of Church government is to maintain holiness and order in the house of God. This predominantly has to do with two things:
• Care in what comes into the assembly. This involves reception principles.
• Care of what (or who) is in the assembly. This involves Church discipline, if need be.
Reception Principles
Care for the Lord’s glory, in regard to what we bring into fellowship, is something that is almost non-existent in Christendom today. Nevertheless, the Bible teaches that the assembly must be careful not to bring someone into fellowship who may be involved in evil; whether it is moral, doctrinal, or ecclesiastical. The principle is simple. If a local assembly is responsible to judge evil in its midst by excommunicating evil-doers (1 Cor. 5:1212For what have I to do to judge them also that are without? do not ye judge them that are within? (1 Corinthians 5:12)), then it naturally follows that it must be careful what or who it brings into its midst.
It has been rightly said that the local assembly is not to have an open fellowship, nor is it to have a closed fellowship, but rather, a guarded fellowship. The assembly is to receive to the Lord’s Table every member of the body of Christ whom Scriptural discipline does not prohibit. While every Christian has a title to be at the Lord’s Table, every Christian does not necessarily have the privilege to be there, because his privilege may be forfeited by his engagement in some evil.
Who Decides Who Should Be In Fellowship?
It is important to understand that the brethren in the local assembly do not decide what is suitable to the Lord’s Table and what is not—the Word of God does. This is because it is not their table: it is “the Lord’s table” (1 Cor. 10:2121Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. (1 Corinthians 10:21)). Personal preferences of those in the assembly have nothing to do with reception; the Word of God decides all. If there is no Scriptural reason why a person should be refused, the person is received. If a believer has been baptized, is sound in the faith, and is godly in walk, there is no reason why he should be refused. Knowledge of Scripture is not a criterion. A person may be a simple believer, but Scripture says, “Him that is weak in the faith receive ye, but not to doubtful disputations” (Rom. 14:11Him that is weak in the faith receive ye, but not to doubtful disputations. (Romans 14:1)).
However, whether one is sound in the faith and godly in walk often cannot be determined immediately. The greater the confusion from which a person comes within the Christian testimony or in the world, the more difficult it may be to determine. If this is the case, then wisdom would dictate that the assembly should ask the person desiring to be in fellowship to wait. This does not mean that the assembly is saying that the person is connected with evil. He could be, but they simply do not know, and they should wait until they are satisfied that he is not; because they are ultimately responsible to God for whom they bring into fellowship. Scripture says, “Lay hands suddenly on no man, neither be partaker of other men’s sins” (1 Tim. 5:2222Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22)). This verse is speaking of personal fellowship on an individual basis, but the principle is broad enough to guide the saints in collective assembly fellowship at the Lord's table. It should not offend a mature and godly believer who desires to come into fellowship, for certainly, no godly Christian would expect the assembly to violate a principle of Scripture. In fact, it should give him confidence that he is coming into a company of Christians where there is a concern for the Lord’s glory and the purity of the assembly.
Are Personal Testimonies Enough?
Another principle that the assembly, functioning Scripturally, will use is that it will not do anything in the mouth of one witness. Things having to do with the assembly must be done according to the principle: “In the mouth of two or three witnesses shall every word [matter] be established” (2 Cor. 13:11This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1)). Compare also John 8:1717It is also written in your law, that the testimony of two men is true. (John 8:17) and Deuteronomy 19:1515One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. (Deuteronomy 19:15). Accordingly, the assembly is not to receive persons on the basis of their own testimony. Naturally, people give a good report of themselves, as the Scripture says, “All the ways of a man are clean in his own eyes” (Prov. 16:22All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits. (Proverbs 16:2)). And again, “He that speaketh of himself seeketh his own glory” (John 7:1818He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. (John 7:18)). This is why a person desiring to come into fellowship may be asked to wait until others in the assembly have gotten to know him or her, so that it can receive him on the basis of the testimony of others.
This is a principle that runs throughout Scripture. Even the Lord Jesus Christ, the Lord of Glory, submitted to this principle when He presented Himself to the Jews as their Messiah. He said, “If I bear witness of Myself, My witness is not true [valid]” (John 5:3131If I bear witness of myself, my witness is not true. (John 5:31)). He then proceeded to give four other witnesses who testified as to who He was: John the Baptist, His works, His Father, and the Scriptures (John 5:32-3932There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33Ye sent unto John, and he bare witness unto the truth. 34But I receive not testimony from man: but these things I say, that ye might be saved. 35He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. (John 5:32‑39)). While having many witnesses to authenticate His Messiahship, the Lord warned the Jews that there was a day coming when the nation would receive a false messiah (the Antichrist) without witnesses. He said, “Another shall come in his own name, him ye will receive” (John 5:4343I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. (John 5:43)). Thus, the Lord denounced the practice of receiving someone on the grounds of his or her personal testimony alone.
Acts 9:26-2926And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. 27But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28And he was with them coming in and going out at Jerusalem. 29And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. (Acts 9:26‑29) gives us an example of the carefulness the early Church had in receiving someone into fellowship. When Saul of Tarsus got saved, he desired to come into fellowship with the saints at Jerusalem, but was refused. Even though everything he may have said to the brethren in Jerusalem about his personal life was true, still he was not received on his own testimony. It was not until Barnabas took Saul and brought him to the brethren, and testified of Saul’s faith and character—so that there was the testimony of two men—that they received him. Thereafter, “he was with them coming in and going out at Jerusalem” (Acts 9:2828And he was with them coming in and going out at Jerusalem. (Acts 9:28)).
The Test of a Person's Profession
Another principle in receiving is that there is such a thing as putting a person’s profession to the test. If a man says that he is a Christian, he is to prove it by departing from all known sin. Second Timothy 2:19 says, “Let everyone that nameth the name of Christ depart from iniquity.” (See also Revelation 2:22I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: (Revelation 2:2) and 1 John 4:11Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (1 John 4:1).) If a person will not depart from iniquity, he is not true to his confession. This is especially important in a day of ruin in the Christian testimony where all kinds of evil doctrine and practice abound.
If a person holds bad doctrine, it is clear that the assembly is not to receive him, for it will be in fellowship with the evil teaching. (Compare 2 John 9-119Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. 10If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11For he that biddeth him God speed is partaker of his evil deeds. (2 John 9‑11).) We do not speak of differences people may have on topics such as baptism but of things that touch the foundations of the Christian faith. Scripture says, “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God” (Rom. 15:5-75Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7Wherefore receive ye one another, as Christ also received us to the glory of God. (Romans 15:5‑7)). If a person who held some evil teaching were received, how could the assembly “with one mind and one mouth glorify God?” They would be speaking one thing, and this person would be speaking another. It would be confusion. The Apostle Paul said to the Corinthians, “Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:1010Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. (1 Corinthians 1:10)).
Ecclesiastical Associations
With ecclesiastical evil, patience and discernment are required in perceiving it in a person. There is a difference between someone being associated with clerical error out of ignorance and someone actively upholding and promoting it. A believer, who is ignorant of God’s Scriptural order for Christian worship and ministry, may come to the assembly from a man-made denomination that practices a clerical order of things and want to break bread at the Lord’s Table. Even though he may be associated with ecclesiastical error, he is not at that point, in ecclesiastical evil. And if such a person is known to be godly in walk and sound in doctrine, there should be no hindrance to allowing him to break bread, even though he has not formally severed his association with that denomination.
The great question is, “When does ignorance of ecclesiastical association become ecclesiastical evil?” We believe the answer is when the person’s will is involved. To ascertain this requires priestly discernment on the part of the assembly. In such cases, the assembly needs to be much cast on the Lord to know His mind in the matter. Under normal conditions, the brethren should allow him to break bread, trusting that God has been working in his heart—and that he will, after being at the Lord’s supper, leave that ground he has been on formerly, and continue with those gathered to the Lord’s name.
This principle is seen in 2 Chronicles 30-31. Hezekiah called the people of Judah, and those from the departed ten tribes, to come to the divine center in Jerusalem and partake of the Passover. He did not insist on them destroying their idols before they came. After they did come, and enjoyed the Passover in Jerusalem, they went home and destroyed their idols and images. (We are not insinuating that the man-made denominations in Christendom are akin with idolatry. We are only speaking of the principle of a person disconnecting himself from prior religious error.) The interesting thing to note here is that Hezekiah had not told them to do it! It was a response from their hearts that came purely from their being in the Lord’s presence in Jerusalem. However, if a person wants to continue to go to both places regularly, it should not be permitted. J. N. Darby remarked, “Difference in ecclesiastical views is not a sufficient reason for shutting out a soul. But if one wanted to be one day among the brethren, the next day among the sects, I should not allow it, and would not receive such a person; for, instead of using the liberty which belongs to him to enjoy the spiritual communion of the children of God, he puts forward the pretension to change the order of the house of God, and to perpetuate the separation of Christians.” It is clear that such a person is not being honest with either position. He also said that as looseness and corruption in the Christian testimony rises, it will become increasingly more difficult to practice this principle. More discernment will be needed as the days grow darker. In our day this principle is seldom acted on.
The Occasional Visitor
W. Potter said, “I am not happy in having to think at times the Table of the Lord is made, as it were, a convenience. For instance, those with us have relatives visiting them; they are members of some denomination, but come with their relatives to the meeting, and desire to partake with us of the Supper ‘simply as Christians.’ It has seemed to me that an upright conscience and integrity would take them to their church. They simply come for the occasion because they do not care to break away from the friends for the time being. In this I am not happy.
“It has seemed to me that in such cases our responsibility is not to refuse them, but to put before them why we are thus gathered, that our position is a practical protest against the unscripturalness of denominations, and that they, in partaking with us of the Supper in that act, for the time, are identifying themselves with us in this position, which is a protest against that with which they are connected and are confessedly upholding. Are they willing, even for the time being, to identify themselves with us? Where souls are exercised, it is another matter, and it seems to me one would feel quite free in sitting at the Table with them.
“Is not exercise of soul the important thing? Hence no one rule can be laid down. It would surely not be of the Lord to require of a godly, exercised soul connected with any of the, what we may call, orthodox denominations, that he sever his connection with his church, before we allow him to participate with us at the Table. To do this, it seems to me, is to practically deny the ground upon which we are gathered.
“As to those meetings professedly gathered to the Lord’s name, I believe it to be quite another matter. They are professedly gathered to His name, and should know why they are in separation from us and we from them. Should any of them desire to partake of the Table with us, their reasons for this should be inquired into and action taken according to what is found. There is always more intelligence with them, as to divine truth than with those saints in the denominations, and I believe, generally speaking, that they are not as ignorant of the causes of the divisions among us as some of them would sometimes have us think.”
In Israel there were “porters” and “doorkeepers” who watched the gates and kept the doors of God’s house (1 Chron. 9:17-2717And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief; 18Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi. 19And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the Lord, were keepers of the entry. 20And Phinehas the son of Eleazar was the ruler over them in time past, and the Lord was with him. 21And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation. 22All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office. 23So they and their children had the oversight of the gates of the house of the Lord, namely, the house of the tabernacle, by wards. 24In four quarters were the porters, toward the east, west, north, and south. 25And their brethren, which were in their villages, were to come after seven days from time to time with them. 26For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God. 27And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them. (1 Chronicles 9:17‑27)). Their duty was to let in such as should come in and to refuse admittance to those who should be kept out. Likewise today in a Scriptural assembly there will be this kind of care.
Another Old Testament type illustrates this care in receiving. When the city of Jerusalem, the divine centre on earth where the Lord had put His name, was re-built in the days of Nehemiah, there was great danger from the enemies around them. Consequently, they did not open the gates to allow persons into the city until “the sun was hot [literally ‘midday’]” (Neh. 7:1-31Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, 2That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many. 3And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house. (Nehemiah 7:1‑3)). They made sure there was no trace of darkness around before they received persons into the city. Until that time, those wanting to come in had to “stand by” (wait). As the darkness in Christendom increases in these last days, care of this kind will be needed in receiving.
Church Discipline
A Scriptural assembly will also exercise discipline when it is necessary. If the elders who watch over the flock see a person become defective in some way, they will act to correct it (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)). This will be done for the Lord’s glory, but also out of love for the individual going astray. They will feel responsible to act in this regard because they know that the Word of God says, “If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not He that pondereth the heart consider it? And He that keepeth thy soul, doth not He know it? And shall not He render to every man according to his works?” (Prov. 24:11-2) As watchmen upon the wall, they are responsible to “blow the trumpet” to sound a warning in regard to the danger they see. By doing it, they deliver their own souls, for God holds them responsible (Ezek. 33:1-61Again the word of the Lord came unto me, saying, 2Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: 3If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; 4Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. 5He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. 6But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand. (Ezekiel 33:1‑6); Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)).
There are three main areas of concern where an individual may become defective. In each case, those who care for the flock and are responsible to maintain holiness and order in the house of God will try to deal with the problem before it gets out of hand. If they can correct the course a person is pursuing before it reaches a point where the assembly must put him away from the fellowship, they have done a good work and have delivered that person from much trouble and sorrow in his or her life (James 5:19-2019Brethren, if any of you do err from the truth, and one convert him; 20Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. (James 5:19‑20)). This can be done by anyone who cares for the person, but the elders/overseers are firstly responsible in this work. Therefore, they will take certain preliminary actions toward the erring person, depending on the kind of course the person is on. This shows that the greater part of all Church discipline is to be exercised toward a person when he or she is still in fellowship.
The following scenarios give the general procedure. This is admittedly difficult to delineate because these things cannot be regimented and dealt with as though we were consulting a manual or textbook; each case must be handled on its own merit, and no two cases are identical. Scripture assumes that those who do this work are spiritual persons who will handle these cases with “spiritual” discernment (Gal. 6:11Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1); 1 Cor. 2:1515But he that is spiritual judgeth all things, yet he himself is judged of no man. (1 Corinthians 2:15)).
A Worldly Person—(Defective in Walk)
• Those who care for the flock will attempt to “restore” the person overtaken in a fault in the spirit of meekness by going to him with the Word of God (Gal. 6:11Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1); John 13:1414If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. (John 13:14)). They will seek to reach the person’s heart and conscience in a gentle and caring way in an effort to turn him away from the course he or she may be on.
• If the person persists in his or her course, but is not in any particular sin that would demand excommunication, those who take the lead in the assembly might encourage the saints to “withdraw” from the person that his conscience may be reached, so that he might judge himself (2 Thess. 3:6-156Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 7For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8Neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: 9Not because we have not power, but to make ourselves an ensample unto you to follow us. 10For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13But ye, brethren, be not weary in well doing. 14And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15Yet count him not as an enemy, but admonish him as a brother. (2 Thessalonians 3:6‑15)).
• If a particular sin becomes manifest that requires excommunication, the assembly will have to act in making a binding judgment to “put away” that person from among themselves (Matt. 18:18-2018Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:18‑20); 1 Cor. 5:11-1311But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:11‑13)).
A Heterodox Person—(Defective in Doctrine)
• If the person insists on teaching his erroneous ideas in the assembly, the assembly is responsible to “judge” his teachings, and call for him to be silent in the meetings (1 Cor. 14:2929Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29)). This could be called the discipline of silence.
• If the person’s doctrines are blasphemous in nature, touching the Person and work of Christ, the assembly is to excommunicate him. The Apostle Paul did this to Hymenaeus and Alexander, delivering them to Satan that they might be “taught by discipline not to blaspheme” (1 Tim. 1:2020Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. (1 Timothy 1:20)). The assembly cannot directly deliver one to Satan as an apostle could do, but it can put him out of its fellowship, where God judges.
A Divisive Person—(Heretical in Spirit)
This is a person who creates a rift in the assembly, having a party spirit in some cause. This is more of an ecclesiastical evil and usually is the most difficult of all evils to detect. J. N. Darby said, “Ecclesiastical wickedness is always the worst.” Since this is detrimental to the health of the assembly, it must be dealt with.
• Those who press issues that divide the saints often do it by leading a rebellion against those who take the lead in the assembly. Such who sin by bringing unfounded accusations against an elder, the assembly is to “rebuke before all” (1 Tim. 5:19-2019Against an elder receive not an accusation, but before two or three witnesses. 20Them that sin rebuke before all, that others also may fear. (1 Timothy 5:19‑20)). A public rebuke is in order when someone divides the saints along party lines (Gal. 2:12-1412For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? (Galatians 2:12‑14)).
• If the person continues to force his issues and divide the flock, the assembly has grounds to excommunicate him. Sowing discord among the brethren is an “abomination” to the Lord (Prov. 6:16-1916These six things doth the Lord hate: yea, seven are an abomination unto him: 17A proud look, a lying tongue, and hands that shed innocent blood, 18An heart that deviseth wicked imaginations, feet that be swift in running to mischief, 19A false witness that speaketh lies, and he that soweth discord among brethren. (Proverbs 6:16‑19)), and something that is abominable to the Lord should not be in fellowship at His table. Therefore, the person is to be put away.
• If any in the assembly come across a leader of a party who has been put out of fellowship, or has gone out with his party, they are to “admonish” him once and again (Titus 3:1010A man that is an heretick after the first and second admonition reject; (Titus 3:10)). If there is any further encounter with him, they are to “have done with” him, because he is perverted (Titus 3:1010A man that is an heretick after the first and second admonition reject; (Titus 3:10)).
Three Reasons for Excommunication
There are three main reasons why the assembly must put away evil persons.
1) The Lord's Glory—The assembly must be careful not to allow the Lord’s name to be associated with evil before the world. When the Corinthians acted for the Lord’s glory and put out the immoral person from their midst, the Apostle Paul wrote commending them, saying, “Behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!” (2 Cor. 7:1111For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter. (2 Corinthians 7:11)) They acted with vehement zeal and revenge for the Lord’s glory.
2) Holiness in the Assembly Must Be Maintained—There are two reasons for this. Firstly, the assembly is God’s dwelling place (Eph. 2:2222In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22)). It must be kept as a fit place for His holy presence. The Lord dwells in the midst of His people gathered to His name (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)), and therefore the assembly is to keep evil out of its midst so that it remains a fit place for His presence. “Holiness becometh Thine house, O LORD, forever,” is a principle that is true in every dispensation (Psa. 93:55Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever. (Psalm 93:5)). “He that worketh deceit shall not dwell within My house” (Psa. 101:77He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight. (Psalm 101:7); 1 Corinthians 3:1717If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:17); Num. 5:1-41And the Lord spake unto Moses, saying, 2Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: 3Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. 4And the children of Israel did so, and put them out without the camp: as the Lord spake unto Moses, so did the children of Israel. (Numbers 5:1‑4)). The second reason is the leavening character of sin. Scripture teaches that association with evil defiles. The Apostle Paul said, “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump” (1 Cor. 5:6-86Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Corinthians 5:6‑8); Gal. 5:9-129A little leaven leaveneth the whole lump. 10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12I would they were even cut off which trouble you. (Galatians 5:9‑12)). If the assembly did not put away evil from its midst, it would not be long before others were affected by it, because “evil communications corrupt good manners” (1 Cor. 15:3333Be not deceived: evil communications corrupt good manners. (1 Corinthians 15:33)).
3) The Correction and Restoration of the Offender—The assembly action of putting someone out of fellowship should also have the good of the erring person in view. He is put out and not socialized with, so that he might be broken down in repentance and restored to the Lord. “I have written unto you, if anyone called a brother be a fornicator, or avaricious, or idolater, or abusive, or a drunkard, or rapacious, not to mix with him; with such a one not even to eat” (1 Cor. 5:1111But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. (1 Corinthians 5:11)). This refers to not even eating a common meal with the person. When the person is repentant and has judged his sin, the assembly is to receive him back into fellowship. The Apostle Paul said, “Sufficient to such an man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him” (2 Cor. 2:6-86Sufficient to such a man is this punishment, which was inflicted of many. 7So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8Wherefore I beseech you that ye would confirm your love toward him. (2 Corinthians 2:6‑8)). This is an administrative action of the assembly in loosing (Matt. 18:1818Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18:18)).
The Proper Attitude of the Assembly
In Excommunicating
The assembly should always take the matter up as their sin. Their attitude in excommunicating someone should be that of mourning—owning they have failed in not being able reach him when he was on a course toward the sin. This is what the Corinthians had not done. Paul said to them, “Ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you” (1 Cor. 5:22And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. (1 Corinthians 5:2)). Each one in the assembly should search his heart asking himself, “What could I have done that might have stopped this person from falling?” We must see that we have had a part in it, in that we have not shepherded the person properly, or that we have not prayed for that person enough, etc. This is what is referred to as eating the sin offering (Lev. 6:2626The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. (Leviticus 6:26)).
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Summary: A Scripturally gathered assembly will have those who will take the lead administratively to insure that holiness and order are maintained.