It is always a trial and a grief to an assembly of Christians when the extreme, final step of
discipline must be carried out in putting away a wicked person from fellowship with God’s people.
But thank God, there is a bright side when, after faithfulness in the path of duty, there is the joy
of seeing the wanderer restored. We can almost feel the thrill of the apostle’s gladness as he wrote
of the recovered brother, "I am filled with comfort, I am exceeding joyful in all our tribulation"
(2 Cor. 7:4).

Restoration is what was prayed for, hoped for, expected. While one put away is to be let alone,
this does not preclude the thought of prayer for him, and looking after him after the lapse of some
time. Especially should this be done if he is weak and untaught, and if he has bowed to the Lord’s
judgment. Of course, those who put a bold face on it, or who continue in sin, can only be left in
God’s hands.

Marks of true recovery are very plain. There will be a sense of sin against God (Psa. 51), a
judging of the root of it, a submission to God’s governmental dealing, even when undue severity
may have been used by the saints; these are some of the proofs of true recovery. If there was
trespass against any, the wrong will be righted as far as possible_ the dishonest gains refunded,
the bitter, false accusations withdrawn; and, we need hardly add, the sin will be forsaken. Until
there is restoration to communion with God, there can be no true restoration to the assembly. The
steps in the reinstatement of the cleansed leper (Lev. 14) to his privileges are interesting and
instructive in this connection. It was the priest who was to examine the healed man, and rites in
his restoration are most suggestive of recovery.

It will be noticed that the leper, even after his restoration to the worship of God, "remained abroad
out of his tent seven days"; it suggests that even after personal recovery an interval may elapse
before the person is restored to his privileges in the assembly. There are many reasons for this.
If the offense has been glaring or disgraceful, it is fitting that the world should see the genuineness
of the repentance. It will not hurt, but deepen in the individual a sense of his sin. In addition to
this, it is well to remember that the tender consciences of the saints have been sorely wounded,
and the offender will gladly allow time for the healing of the shock inflicted. Anything like
insistence upon his immediate reception after confession, or resentment at delay, would show that
the work in his soul lacks completeness.

On the other hand, the assembly needs to guard against a hard, unforgiving spirit. When the
consciences of all are satisfied, there should not be needless delay in confirming their love to their
recovered brother. "Sufficient to such a man is this punishment which was inflicted of many. So
that contrariwise ye ought rather to forgive 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. 2:6-8). How gracious, how loving, and yet how holy, are all these directions!

And may we not add that when the restored brother is again in his place, his sin is not to be
remembered? True, he will not forget it; but shall the others, by look or manner, betray lack of
confidence? Ah, we are too much like the world, which "forgives, but cannot forget." Neither can

we say such an one must keep silence, and never again expect to be used of the Lord. It was
Peter, the wandering sheep, who was made a shepherd for others (John 21:15,17). When David
was restored he would teach transgressors God’s ways (Psa. 51). He will walk softly the rest of
his days, a chastened person, but a happy and a useful member of the Body of Christ. "He
restoreth my soul, He leadeth me in the paths of righteousness for His name’s sake."

(From The Church and Its Order According to Scripture.)