02.29. Its Various Forms
Its Various Forms
Thus far we have had before us the necessity of discipline, the object of it, and the spirit and manner in which it is to be administered in the Assembly. With this preface, we may now consider the matter of discipline itself as it is presented to us in Scripture.
We shall find that there are various forms or phases of discipline which should go on in the Assembly. Discipline embraces a great deal. In its broad sense it covers the order and government which belongs to God’s house. By this term is meant the general exercise of care in the government of His house. It takes in, in this way, the various forms in which that care manifests itself from the simplest forms of brotherly interest and advice to the more public correction and reproof in the Assembly, sometimes resulting in the necessary act of putting away from the Assembly a wicked person.
Discipline must not be thought of as merely an act of the Assembly. It is much more than that. It embraces the instructing of souls in the ways of God, correction, training in obedience, subjection to rule, and all phases of pastoral dealing with souls. The majority of cases of discipline which should be handled in an Assembly should be of a private nature, exercised by overseers and pastoral in character. The exercise of such watchful, shepherd care for the sheep, feeding, guarding, leading, correcting, and reproving in love, is a most important phase of discipline and will often have the result of rendering more severe forms of discipline unnecessary. It is of the utmost importance, then, that such care be exercised in the Assembly. Discipline begins with this.
It is quite evident that there is a great variation and difference in the offenses that may be committed in the house of God. Some are more serious than others and require a severer form of discipline, while others call for a lesser form. Hence the Word of God gives us various forms or degrees of discipline which are to be exercised in the Assembly. Each case must be dealt with upon its own merits and spiritual discernment is needed to ascertain under what class of discipline the offense would properly come. With this general word, we pass on to specific forms of discipline.
1. Restoration When Overtaken in a Fault
Galatians 6:1 gives the general instruction, that "if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness." While this may refer in general to any case of sin where the work of restoration is needed, we may also take it as applying to a class of failures where this individual restorative dealing with the soul is all that is required in the way of discipline. This form of discipline would be that exercise of watchful, shepherd care for souls which we were previously speaking of. The original word, rendered "fault" in the above passage, means "falling from the right way," and is elsewhere translated "trespass," "offense," and "sin." The word rendered "overtaken" has the thought of "to take or seize beforehand." Thus the passage literally means, "one surprised, seized or caught by a sin or trespass." The word translated "restore" in the original means "to make thoroughly right, or bring into line." It is else where translated "mend" and "joined together." In medical language it is used of setting a bone or joint.
Thus we learn the nature of the case supposed, the labor of love it calls for, and the result that should be the aim. One has been seized and caught by a trespass and falls into sin through lack of watchfulness and dependence upon God. This state calls for tenderness and gracious handling. The evil must be dealt with in a spirit of meekness and the soul led to judge both it and the root cause of carelessness, self-confidence, or neglect of spiritual exercises which made possible the fall. A visit is needed, a kindly talk, and the prayerful application of the Word to the erring one, as water to the feet by the Lord in John 13:5-14. When restoration or mending of the wounded soul is the object, and when all is done in meekness by one who is spiritual and who has a deep sense of his own weakness, confession and restoration of soul will most likely follow in the majority of cases. It may not take place at once, so more than one visit and much prayer may be required. If the failure is confessed and judged and the soul restored to the Lord, the matter is settled and others need not know of it. But if the soul does not yield to the Word nor confess its wrong and is not restored, another form of discipline may be required.
2. Warning and Withdrawing from Those Walking Disorderly In 1 Thessalonians 5:14 we read, "Now we exhort you, brethren, warn them that are unruly." If one is not submissive to rule and the Scriptural order of the Assembly, but is disobedient to God’s Word, going on in self-will and disorder, he is an unruly person and must be warned by the brethren who care for souls in the Assembly. Such an one is in a carnal state of soul and is unaware of what his unruly conduct will lead him to; but this is evident to the Assembly’s watchmen who are responsible to sound the note of warning in, order that the serious consequences which will follow such a course may be avoided. As brethren in Christ we are to be "full of goodness, filled with all knowledge, able also to admonish one another" (Romans 15:14). A spiritually minded brother is a man of vision and discernment, able to warn of coming trouble. When believers are not acting according to godly order, it is the responsibility of such in the Assembly whom God has raised up as overseers to warn the unruly, showing them what will be the result of their present course and admonishing them to change their ways and act in submission to God’s Word. Such a warning may be given by individual brothers or in behalf of the oversight of the Assembly. The results are left with God, entreating Him in prayer to use the warning and admonition for the blessing of the one concerned.
If the warning is not heeded a further step of discipline is needed. This next step is stated in 2 Thessalonians 3:6 : "Now 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." One walking disorderly, or "out of rank," as the term implies, and who does not heed the warnings and admonitions given him is now to be withdrawn from. In 2 Thessalonians 3:14-15 the apostle further adds: "And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." A believer walking contrary to the Word of God is walking in disorder and is to be marked out and isolated that he may be made to feel his wrong and be ashamed of His course. All social intercourse with such is to be withheld and no expression of fellowship with him is to be granted. The Assembly is not to shake hands with him, even though he is still permitted to the fellowship of the Lord’s Table. There is not as yet sufficient grounds to put such an one away from the Assembly as a wicked person. This discipline of withdrawal is corrective in purpose, that the disorderly one might thereby be broken down in his course, restored to the Lord, and retain his place at the Lord’s Table. He is not to be counted as an enemy, but is to be admonished as a brother. However, if there is not repentance and a change in walk such a case may end in excommunication. The special form of disorderly walk that was found among the Thessalonians was idleness and going about as busybodies. "We hear that there are some which walk among you disorderly, working not at all, but are busybodies" (2 Thessalonians 3:11) . They were probably "living off" the saints and not working for their own living. Being idle, they occupied themselves with others’ affairs and became tattlers. 1 Timothy 5:13 also warns of young widows falling into this: "they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not." An idle person can soon become a tool in Satan’s hand to spread trouble among believers by meddling in others’ affairs and spreading gossip. Assemblies are often in turmoil and difficulty because of idle busybodies and tattlers. Such are walking in a disorderly manner and are to be warned and withdrawn from if they do not change their course. But the above is not the only form of disorderly walk. Such a walk may show itself in the associations formed, the company kept, the places visited, etc., by which there is in evidence a manner of life not according to the Gospel of Christ and His Word. A general principle is given us here in Thessalonians which covers all cases of disorderly walk and instructs us as to the form of discipline to be enacted.
3. Public Rebuke In 1 Timothy 5:20 the apostle instructs Timothy: "Them that sin rebuke before all, that others also may fear." Here we have a more serious form of discipline than the private warning and admonition which we were last considering. This Scripture applies to cases of sin which are of such a nature that a public rebuke in the Assembly is necessary. The passage is literally, "Them that are sinning (present participle, i. e., those found going on in a sinful course) convict, or put to shame before all." The sinning here is of such a character that it affects the public testimony of the gathering and a public rebuke is necessary to clear the Assembly and convict the offender.
It may be a case of one who is not subject to private admonition. It has now gone beyond being a matter of simple private admonition. The evil has grown to such a character that it is plain to all that the public testimony of the Assembly is injured and that there is need of more strenuous discipline if the wrong-doer is to be convicted and restored. A public rebuke is thus administered to the erring one in the presence of the whole Assembly that he may be convicted, put to shame, and delivered from the error of his way.
There may also be a case of one mixed up with a street brawl or of one beating his wife in public or a public shame of some kind-all contrary to the Word of God. It was done in public and must be rebuked in public. Of course, facts must be established and the thing certain. No action in discipline is ever to be taken on mere "hear-say." A Scriptural example of a brother rebuked publicly in an assembly of saints is found in Galatians 2:11-14. Here is the record of the apostle Paul rebuking the apostle Peter before the saints at Antioch. Peter, by his refusal to eat with the Gentile believers, had gone backward from the liberty of grace to the bondage of the law. Because of this Paul "withstood him to the face, because he was to be blamed," and "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?" By Peter’s action others were led away with him, even Barnabas, and "walked not uprightly according to the truth of the gospel." This was serious and the apostle Paul rightly rebuked Peter publicly for his inconsistency. By doing so he not only corrected the latter’s wrong step but also prevented the evil influence from spreading among the others in the Assembly at Antioch who were in danger of being turned away from the pure truth of the Gospel of the grace of God. When any one is publicly rebuked it should be made plain to that one that what he has said or done is contrary to the Scriptures. The offender is to be publicly shown his wrong and corrected of it by a wise and skillful use of the Word of God. The Scriptures used would also enlighten the consciences of all present and preserve them from the same fault.
There should be no display of anger, or any manifestation of a Pharisaic spirit of self-righteousness on the part of the one who administers the rebuke. It should be carried out with a real sense of sorrow and in such a way that the solemn and serious character of such action would be deeply felt and self-judgment produced in the offender as well as fear in all who hear-"that the rest also may have fear" (New Trans.) .
Timothy was further charged, in connection with rebuking those that sinned, to "observe these things without preferring one before another, doing nothing by partiality" (1 Timothy 5:21). He was to rebuke any who merited it, irrespective of age, place, or standing in the Assembly, even an elder. We have no one today, such as Timothy with authority from an apostle, but we have the apostle’s words in Scripture and the Assembly is responsible to carry out this injunction without partiality. It is to be done by an individual, preferably an older brother of good report and generally after counsel with responsible brethren in the gathering.
Such public rebuking of those that are sinning is not often seen in the Assemblies of saints today, but we believe that if there were more of it practiced we would see more godly fear in the hearts of believers and more carefulness of walk. We would also see fewer cases of excommunication from the Assembly because the erring ones would be rebuked and arrested in the beginning of their pathway of sin. May this healthful, faithful form of discipline not be neglected in the Church, but be used when necessary. We may also think of Paul’s words to Titus in connection with this phase of discipline: "These things speak, and exhort, and rebuke with all authority. Let no man despise thee" (Titus 2:15).
4. Dealing With a Heretic
Titus 3:10-11 gives us the form of discipline that is to be exercised toward one that is a heretic. "An heretical man after a first and second admonition have done with, knowing that such a one is perverted, and sins, being self-condemned" (New Trans.). The word for heretic in the Greek means "a choice, course of action or thought, opinionated." One who chooses his own course of thought and is self-opinionated is a heretic. In self-will he presses his own opinions and showy teachings and forms a sect or party of those who support his views. This brings in the serious danger of division in the Assembly. A heretic may be sound on fundamental doctrine and yet form a party around himself by his self-chosen opinions and peculiar views.
Heresy in church history is something contrary to the orthodox faith, but the real meaning of the word "heresy" is self-will. Wherever it works its direct tendency is to produce a sect or schism in the Assembly.
Such an one is to be admonished once and twice. He is thus reminded of the seriousness of his sin and warned of the grave consequences. If the double warning of his heretical and party-producing behavior is not heeded, he is to be shunned and "done with." By repeated refusal to yield to admonitions he manifests his real state. He is perverted, turned away from the right, and sins. A spiritual pride is manifested and he is self-condemned. His unfitness for fellowship is apparent and he is to be refused as a sect-maker.
It may be supposed that such a man would go out of the Assembly because he could not impose his own will and way upon it. There is no mention here of putting him out of the Assembly as a wicked person. Perhaps because this Epistle of Titus was written to an individual. If people do not listen to him and he is shunned, the result will undoubtedly be (if he persists in his course) that he will eventually go out of his own accord. This form of discipline will either break down his self-will or further manifest his spirit as he withdraws from the gathering. Should he remain in the Assembly, he should certainly be put under public rebuke, silenced as to any public activity in the gathering, and no company be kept with him. The case may develop into that of a wicked person and necessitate his being put away as such according to 1 Corinthians 5:13.
Marking and Avoiding Division Makers - Closely connected with the above instruction as to a heretical man is the injunction in Romans 16:17-18 regarding makers of division. "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple." This is what a heretical man will do. He seeks to gather around himself those who will support him in his opinions. The result is that schism made within leads to outward division. The discontented go out that they may have their own way. Those who separate themselves from their brethren to follow their own opinions or form of teaching are makers of division and are to be marked and avoided; we are to turn away from them. This is the force of the word "avoid" in the original. In Paul’s day there were probably those who had created division elsewhere. Should they come to Rome, the apostle instructs the Christians there to mark them and to keep away from them, for they serve not the Lord Jesus Christ but their own belly (their own gain), and deceive the simple. The Christian is told to depart from iniquity, but making division by insisting on one’s own opinions is contrary to the doctrine we have learned from Scripture. There we are taught to endeavor "to keep the unity of the Spirit in the bond of peace" (Ephesians 4:3). Therefore only when righteousness, truth, and holiness can be maintained in no other way than by separating from those among whom iniquity is practiced and upheld, is division among professed Christians justified in Scripture (see 2 Corinthians 6:14-18 and 2 Timothy 2:19-22).
5. Discipline of Silence
Having alluded to this in connection with dealing with a heretic, we may now consider this form of discipline of silencing a brother in the Assembly. We will not find a definite Scriptural injunction for this, as we have had for previous forms of discipline, but we do find Scriptural principles which guide us as to such discipline.
While the Scriptures teach that there is to be liberty in the Assembly for the Holy Spirit to use whomsoever He will as His mouthpiece for the expression of prayer, praise, or ministry in the gathering (1 Corinthians 12:11), they also teach that there is a corresponding responsibility for those thus used to conduct themselves in holiness and to the glory and honor of the Lord.