Let us briefly consider the various aspects of government in the assembly.

The exercise of government may be considered to begin with reception of believers to the
company of those who are endeavoring to give practical expression to the truth of the assembly.
Those whose work is oversight have first responsibility in reception, and should exercise it in
visitation of and inquiry concerning those who desire to take their place among the saints.
Reception, however, is not by individuals, but by the entire assembly of believers. It is a matter
of concern to all, and so opportunity should be given to all to be satisfied. There should be
confidence in the person that there may be the full exercise of Christian fellowship. For this one
must confess the faith once delivered to the saints, live in a manner becoming the gospel of Christ,
and be free from associations contrary to the principles and teachings of Scripture.

Once received, we are under the government and subject to the order of God’s house. First, there
should be continual care for one another, for we are members of the one Body, and of one
household. This maintained in holiness and love would prevent the development in many cases of
what calls for the exercise of other forms of care or discipline. These other forms may be briefly
noted in the following order:

1. Disorderly walk (1 Thess. 5:14; 2 Thess. 3:6-16). Here it is individual, not assembly action,
though that which necessitates withdrawal from a brother as here enjoined may lead to such a
result, for ways of idleness often lead to more serious evil. Exhortation or admonition is, of
course, first. If this fails, there is to be the faithful- yet loving testimony to the conscience in the
withdrawal of one’s company. One point to guard is that the disorder involved is not, a matter of
our own judgment, but is seen as such in the light of Scripture. The Word alone must be our guide
in all.

2. Makers of divisions and occasions of falling (Rom. 16:17,18). Here action may be still only
individual, though the problem may develop to the point where all in an assembly are involved
in the form of action required. There are added features here not mentioned in Thessalonians
where it was a question of taking responsibility for making appropriate provision for present needs
(1 Thess. 4:10-12). In Romans it applies to a teaching contrary to the doctrine we have learned,
bringing in fleshly, carnal ways; from such persons we are to turn away. Obedience in this would
effectually check divisions among God’s people, and prevent that which stumbles many. A
division-maker could not effect division without followers.

3. One taken in some fault, or trespass (Gal. 6:1,2). The thought here is "a stumbling, a false
step." It is not the question of a course of evil, but rather some overt act, "a conscious violation
of right, involving guilt." Here restoration of confidence is sought, and the work necessary for
it carried on in meekness and self-judgment, sharing at the same time the burden which the erring
one bears.

4. A man that is an heretic (Titus 3:10,11). This closely links with those referred to in Romans
16. It is not the question of false doctrines, or the person being fundamentally unsound, though

this might develop, but of one in self-will pressing his own opinions, forming a party around
himself in separation from his brethren. "Putting away" is not; prescribed here, but admonitions.
If these are not heeded, he is to be shunned:"Have done with such."

5. Rebuke before all (1 Tim. 5:20). Here it seems evident that the sin is such as affects the
testimony, and therefore calls for public conviction to produce a due sense of the holiness which
becomes the house of God. Perhaps an illustration of this may be found in Paul’s withstanding of
Peter before all (Gal. 2:11-14). As that chapter shows, his action seriously affected the truth of
the gospel, and led others in like dissimulation.

6. Personal trespass (Matt. 18:15-18). In this case let us first be sure that the trespass is not of
a nature which love would lead us to forgive and pass over rather than take up. Every trespass
does not require to be dealt with in the manner prescribed in Matthew 18; for in many things we
all offend. Evidently what is referred to in these verses is sin of such a nature as may affect the
fellowship of the assembly to which the matter may finally be referred. 1 Cor. 6:1-8 may serve
as an example. They were aggravating the wrong by going before the unjust instead of their
brethren, as Matthew 18 directs. In any case, the object is to recover the brother, and produce
self-judgment. Should such a matter be carried to the assembly and nothing result, the case
becomes a serious one, calling for that personal attitude that the Lord enjoins. It should be plain
that the Lord has in view sin which may finally call for rebuke before all or even putting away.

7. Putting away (1 Cor. 5). This presents what is final as to assembly action. It is a proven course
of evil which is dealt with, being brought to the attention of all by some overt act. In any case it
is what is established by competent witnesses after careful investigation. The extreme action here
contemplated is taken for the good of the whole company, to preserve the purity and sanctity
which belong to God’s house, and in view of the recovery of the person so dealt with.

Without question this applies to the judgment of wicked doctrines as well as moral wickedness.
That which undermines the foundation of our holy faith must be rejected by dealing with those
who promulgate, or maintain association with, what is antichristian (2 John 9-11).

(From Simple Papers on the Christian Assembly.)