"Blessed are the merciful:for they shall obtain mercy" (Matt. 5:7).

No word within the compass of our language has a sweeter sound than mercy; and no other word
could bring the character of God more fully before our minds. This leads to our deepest joy and
our richest blessing_dwelling on the character of God. He is the source of mercy_"the Father
of mercies." He is the well-spring of all the pity, compassion, tenderness, kindness, and charity,
whether temporal or spiritual, which flow through this world of misery. And this mercy, blessed
be His name, is from everlasting and to everlasting_without beginning, before time; and when
time is past, without end. "The mercy of the Lord is from everlasting to everlasting upon them
that fear him" (Psa. 103:17). But in the meantime, on this "narrow neck of land," this world of
sin, between the incomprehensible past and future, mercy flows as a mighty river, and unites, as
it were, the ocean of eternity. There is no interruption to His mercy:it is the active principle of
His being in this world of sin and misery. "For His mercy endureth for ever." Who can speak of
the transcendent blessedness of such a truth in such a scene of sorrow as this world is! But for the
ceaseless flow of His mercies, it could only be like that place where His mercies are clean gone,
and where He will be favorable no more for ever. When the ear of mercy is closed, and the arm
of mercy is withdrawn, nothing remains but the agonies of despair. But now He delights in mercy,
and will delight in it.

But let us ask the question, Is this rich, tender, everlasting mercy free to all who cry to God for
it? Most surely! Are none now who hear of His mercy excluded? Only those who exclude
themselves. The door of mercy now stands wide open, and the ear of mercy patiently waits to hear
the cry, and quicker far than the electric spark is heaven’s answer. Take a well-known example,
and remember that Jesus is the same yesterday, today, and for ever.

When the poor blind beggar (Luke 18) heard that short sermon, "Jesus of Nazareth passeth by,"
he cried, saying, "Jesus, Thou Son of David, have mercy on me!" What was His answer? Could
He say, I have no mercy for thee? Impossible! that, would have been to deny the character of
God, and the whole truth of the Bible. The fulness of divine mercy was his from the moment of
his heart’s first utterance. The faithless multitude might rebuke the blind man and seek to drive
him back, but not Jesus. The moment the cry for mercy fell upon His ear, He stood still; and the
vast procession stood still. All must give place to this service of mercy. "And Jesus stood, and
commanded him to be brought unto Him; and when he was come near, He asked him, saying,
What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And
Jesus said unto him, Receive thy sight; thy faith hath saved thee." Surely this is mercy, full and
free; and such mercy is free to all, "For whosoever shall call on the name of the Lord shall be
saved." And these things are written, remember, that thou mayest believe. The same cry will
bring the same blessing today.

And here learn also, as a believer, how to show mercy, Give not your alms to the poor as you
would throw a bone to a dog. With what grace Jesus bends over the poor man and asks, as if He
were his servant, "What wilt thou that I shall do unto thee?" Far from taking a place of manifest
superiority, and causing the poor man to feel as if in a far distant place, He gave him to know and

feel that He was dealing with him in love and grace, and drew the heart of the helpless one
entirely to Himself. The Christian must not only be merciful_most merciful, always merciful_but
he must learn to show mercy after the manner of his Lord and Master. The way of the world is
to patronize, and to be esteemed as benefactors; and many will give for the sake of this honor. But
not so those on whom the Lord lays His hand and pronounces blessed. "Blessed are the merciful,
for they shall obtain mercy."

Learn, then, I pray thee, from this narrative, both the freeness and the style of divine mercy. He
who cries to God for mercy, though physically, mentally, morally, and spiritually poor and
blind_the weakest or most degraded of mankind_is instantly answered by Him "who is rich in
mercy." God never has said, and never will say to the cry of the dependent heart, I have no mercy
for thee. Hence the absolute certainty of God’s mercy to every one who feels his need, and looks
to Him to meet it. There is nothing either in the heart or in the circumstances of the sinner that
can hinder the flowing spring of mercy if he only bows at the feet of Jesus in dependence on Him.
But there is no possibility of salvation to a single soul save through the mercy of God in Christ
Jesus, His blessed Son.

May the Lord lead all who read this paper to abound more and more in this heavenly, this God-
like grace of mercy. In the exercise of mercy toward others, we will taste afresh the sweetness of
God’s mercy to, our own souls. A gracious eye, a tender heart, an open hand carry with them
their divine reward. Who does not abhor the character of the steward who was forgiven ten
thousand talents by his master, but would not forgive his fellow-servant a hundred pence? On the
other hand, who does not admire the mercy which shines in the good Samaritan who did the
neighbor’s part? This is the mercy of the gospel; seek especially to shine here_in the mercy that
would seek to save the lost sinner; but forget not the mercy that shines in words, looks, and deeds.
Mercy is the great need of mankind_sinners need it, saints need it, all need it. God in Christ Jesus
is its source. May we be the channels of its many streams, both to the bodies and to the souls of
men.

Thank God we are under grace. But does this blessed fact weaken, in any way, the truth that
holiness becomes God’s house for ever (Psa. 93:5)? Has it ceased to be true that "God is greatly
to be feared in the assembly of the saints, and to be had in reverence of all them that are about
Him" (Psalm 89:7)? Is the standard of holiness lower for the Church of God now than it was for
Israel of old? Has it ceased to be true that our God is a consuming fire? Is evil to be tolerated
because we are not under the law, but under grace? Why were many of the Corinthians weak and
sickly? Why did many of them die? Why were Ananias and Sapphira struck dead in a moment?
Did that solemn judgment touch the truth that the Church was under grace?

Assuredly not. But neither did grace hinder the action of judgment. God can no more tolerate evil
in His assembly now than He could in the days of Achan (Josh. 7).

You say, "We must not draw comparisons between God’s dealings with His earthly people and
His dealings with His Church." What, then, mean the following words in 1 Cor. 10:1-11?
"Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under
the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in
the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they
drank of that spiritual Rock that followed them; and that Rock was Christ. But with many of them
God was not well pleased; for they were overthrown in the wilderness. Now these things were our
examples, to the intent we should not lust after evil things, as they also lusted. . . . Now all these
things happened unto them for ensamples; and they are written for our admonition upon whom
the ends of the world are come."

Is not this drawing a comparison between God’s dealings with His earthly people and His Church
now? Yes, surely; and well will it be for us all to ponder and be admonished by the comparison.
It would be sad indeed if we were to draw a plea from the pure and precious grace in which we
stand for lowering the standard of holiness. We are called to purge out the old leaven, on the
blessed ground that "Christ our Passover is sacrificed for us" (1 Cor. 5:7). Woe be unto the
Corinthian saints if they had refused to put away from among them the wicked person, to deliver
him to Satan for the destruction of the flesh.

True, the Corinthians were not called to stone or to burn this man; and here we have the contrast
rather than a comparison. But they had to put him out from among them if they would have the
divine presence in their midst. "Thy testimonies are very sure; holiness becometh thine house, O
Lord, for ever" (Psa. 93:5). Can you not praise Him for His holiness as well as His grace? Can
you not, as the standard of holiness rises before you, add your doxology, "Blessed be His name
for ever and ever! Amen and amen"? We trust you can. We are disposed to think that any remarks
contrary to these are the fruit of that one-sidedness to which we are all prone, and which must
ever prove a sad hindrance to our progress in the knowledge of divine truth.

We must never forget that, while we stand in grace, we are to walk in holiness; and, as regards
the assembly, if we refuse to judge bad doctrine and bad morals, we are not on the ground of the
assembly of God at all. People say we must not judge; God says we must. "Do not ye judge them

that are within? But them that are without God judgeth. Therefore put away from among
yourselves that wicked person (1 Cor. 5:12,13). If the assembly at Corinth had refused to judge
that wicked person, it would have forfeited all title to be regarded as the assembly of God; and
all who feared the Lord would have had to leave it. It is a very solemn matter indeed to take the
ground of the assembly of God. All who do so have to bear in mind that it is not at all a question
of whom we can receive, or what we can tolerate, but what is worthy of God. We hear a great
deal these days about the "broad" and the "narrow"; we have to be just as broad and as narrow
as the Word of God.

By "discipline" we mean the general exercise of care in the government of God’s house which He
has committed to His people. It includes the simplest forms of brotherly advice to the more public
correction and reproof in the assembly, as well as the final, though sometimes necessary,
exclusion from the fellowship of the saints. Let us consider here some aspects of brotherly care
and oversight, which, if adhered to in each assembly of God’s people, would go a long way
toward eliminating the need for the more public and extreme forms of discipline.

Brotherly Care in General

When our Lord had restored His wandering sheep, Peter, He transferred the expression of Peter’s
devotion to Himself to love and care for His lambs and sheep. When the good Samaritan had
found and ministered to the man who had fallen among thieves, he brought him to an inn and
provided for his care. Salvation is the blessed beginning of a work to be carried on until its
culmination at the coming of the Lord. This work includes instruction, care, and correction in the
power of the Holy Spirit, as ministered by Him through the various members of the body of
Christ. "The members should have the same care one for another" (1 Cor. 12:25).

The primary exercise of this care is in the administration of suited food, suggested in the words
of our Lord, "Feed My lambs." It proceeds from this to the putting forth of the safeguards of love
suggested in the words, "Shepherd My sheep." And lest this should be thought to be the only
exercise necessary for the welfare of the sheep, our Lord reverts, in His last response to Peter,
to the simplicity of the first, "Feed My Sheep."

Feeding them naturally occupies the first place. When a soul has passed from death unto life, die
first care is to see that it is built up by "the sincere milk of the Word," Thus growth is assured.
How delightful a privilege it is to be permitted to exercise this care for the beloved lambs and
sheep of the flock of Christ. It is a service in which all may have a share, while those who have
special gifts in the way of teaching may rejoice to fulfill their ministry.

In the assemblies of God’s people we need ever to remember that this care is the first necessity.
Without it, it is well-nigh impossible to exercise discipline, even in its simplest forms. If saints
are not properly nourished, they become so spiritually anemic as to be oversensitive to the
slightest form of brotherly admonition or rebuke. They are practically too weak to know the
blessedness of the service of John 13_"Ye also ought to wash one another’s feet." Let us see to
it then that there is a full, constant stream of supply of the pure milk of the Word in suited
ministry to the varied needs of the saints so that they are built up on their most holy faith and
nourished in the words of faith, thus increasing by the true knowledge of God.

The Exercise of Brotherly Care and Oversight

The young believer is exposed to special dangers in three directions:from the flesh within, from
the world about, and from Satan who is constantly seeking to make use of the flesh and the world
to seduce the soul from the simplicity as to Christ. The very instincts of love will lead us to look

after and care for the lambs of the flock. Indeed, these have been entrusted to us, and we may ask
if one reason why more are not added to the companies of the saints gathered to the Lord’s name
may not be found in the lack of the exercise of that love which will care for them.

The first element of this care is suggested in the thought of watchfulness:"They watch for your
souls, as they that must give account" (Heb. 13:17). Every shepherd watches his sheep. Not to
do so would be to open the way for the attack of the wolf. Care should be taken as to simplest
matters; such, for instance, as the attendance of the saints at the regular meetings, their personal
walk and associations, and other matters of a similar kind. We realize at once that we are here
upon delicate ground, which suggests a limitation to this form of care.

While watchful, we are not to be suspicious. A gracious and loving oversight is farthest removed
from a restless, inquisitive, meddlesome spirit. We are not to suspect the existence of evil without
proper ground; and in the brotherly care and oversight suggested here we are to guard against the
imputation of wrong motives or the suspicion of that which has not been manifested.

To be explicit, if a young saint is frequently absent from meetings it would clearly not be wise or
right to suspect that the cause was a lack of interest. Rather, let the matter be approached in the
spirit of confidence, in the love that thinketh no evil. Thus, instead of asking impertinent
questions, it would rather be the way of love to keep in touch with the person about whose walk
we were concerned, and seek to win the confidence. This will suffice to suggest the spirit in which
a whole class of brotherly care should be exercised. We do not dwell further upon it save to
remind our reader that we are prone to swing to opposite extremes _of indifference on the one
hand, or on the other to intrude into what we have no right, unless first approached by the one we
seek to help.

Correcting Manifest Failure or Weakness

The command of the law was, "And thou shalt in any wise rebuke thy neighbor, and not suffer
sin upon him" (Lev. 19:17). That which is commanded under grace in John 13_to wash one
another’s feet_will be the effort of a true love in exercise. Alas, how often are we occupied with
evil in others without personal exercise; speaking about them rather than to them; so far from
affording any help, alienating them, should they hear of our speaking behind their backs.

The simple courage of love will go to the brother who is in fault, first having sought the mind of
the Lord in prayer for him and ourselves. Then, in the spirit of Gal. 6, "If a man be overtaken in
a fault, ye which are spiritual restore such a one in the spirit of meekness."

The confidence of the brother has been won; he has no thought that we wish either to humiliate
him or to exalt ourselves. We bring him the simple Word of God, applying it to the matter in
question_of his walk, association, or whatever it may be. Our one object is his recovery; and in
all the grace and yearning of a heart in communion with Christ we seek to shepherd His beloved
sheep. This is indeed blessed and yet most delicate work, requiring nothing short of the grace of
our Lord for its proper accomplishment. This is what He suggests in the words, "If I then, your
Lord and Master, have washed your feet, ye also ought to wash one another’s feet" (John 13:14).

(From The Limits of Discipline.)

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.)

When the apostle Paul wrote about wickedness in Corinth, he was grieved to see the utter
indifference as to the matter. It may be true they did not know what to do, but would not every
right-minded saint have been overwhelmed by the shame that had come upon the Church of God?
And would He not have removed providentially a wrong-doer if there was no other way to be rid
of him? Their indifference showed an entire lack of conscience. The most uninstructed spiritual
person would mourn (1 Cor. 5:2). How differently the apostle felt:"Out of much affliction and
anguish of heart I wrote unto you with many tears" (2 Cor. 2:4).

A case of wickedness in an assembly assuredly ought to lead to deep exercise on the part of all.
Instead of saving, "Lord, I thank Thee," true humility will rather say, "Search me, O Lord."
Frequently, too, there will be occasion for self-reproach. Had the erring one been looked after?
Had he been prayed for? Had a godly example been set him? Surely such questions as these will
arise in one truly realizing the shame of such things. An undressed wound may become
gangrenous, and amputation be necessary; but would not the physician who had neglected to take
the proper care of his patient be ashamed of his work? And how many cases of extreme discipline
are made necessary by these neglected cases! "He that ruleth … with diligence."

But this sorrow and humility, this self-judgment, will only make the truly exercised the more firm
in vindicating the honor of the Lord. Joshua arose from lying on his face and executed the Lord’s
penalty upon Achan (Josh. 7). After all, His glory is the only thing to be sought. The case of the
woman in John 8 is not in point here. There it was the infliction of the law by men themselves
guilty; here it is the act of broken-hearted saints resorting to a last act to keep unsullied the
precious name of Christ. But in what spirit are we to act? How shocking would be the thought of
a judicial trial as if we were the judges! How loathsome the gloating over the wretched details of
the evil! It is not necessary that the whole assembly be dragged into the particulars of a case of
wickedness. A few careful, godly brothers who have the confidence of the saints should go
thoroughly into the matter, and when all is clear report the results to the assembly, which will then
act by putting away the wicked person. Occupation with evil, even when necessary, is defiling;
and as few as may be should be engaged in it, and these should wash their garments (Num.
19:21). Let such matters be kept out of conversation. "Let it not ne named among you; as
becometh saints" (Eph. 5:3,4).

We-must likewise remember that love_love to the offended and to each other_will fill the hearts
of those truly exercised; not love at the expense of truth, but love which mourns while it smites,
like God’s love when He chastens.

The detection of evil is a priestly function (see Lev. 14 in connection with the leper). Why is it
that so many cases of discipline fail to commend themselves to the consciences of God’s people,
and are the occasion of dividing them asunder instead of uniting them? Is it not because the saints
have forgotten their priestly position, their place in the sanctuary, and that in communion alone
they can have guidance and power? Instead of this, how often the subject is food for conversation
and strife, until there is no power. Saints need to be much with God, much occupied with Christ,
when evil has to be dealt with.

In concluding this subject, let us note the spirit produced in the Corinthians by the apostle’s
faithful dealing:"For behold this selfsame thing, that ye sorrowed after a godly sort…. In all
things ye have approved yourselves to be clear in this matter" (2 Cor. 7:11).

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

When an assembly of Christians gathered to the name of the Lord Jesus Christ performs an act
of discipline or when it receives in the name of the Lord Jesus those who come among them to
take part at His table, it acts on its own initiative. But while its sphere in deciding matters is purely
local, such decisions have a bearing which extends to the whole Church.

The spiritual men who addict themselves to this work and are occupied with its details before the
case is brought before the assembly so that the consciences of all may be exercised in the case,
may doubtless thoroughly explore the details with much profit and godly care. But if it comes to
deciding anything apart from the assembly of the saints, even in the most ordinary things, their
action would cease to be the assembly’s action and it ought to be disowned.

When such local matters are thus treated by an assembly, acting in its sphere as an assembly, all
the other assemblies of the saints are bound, as being in the unity of the body, to recognize what
has been done by taking for granted (unless the contrary is shown) that everything has been
carried out uprightly and in the fear of God in the name of the Lord. Heaven will, I am sure,
recognize and ratify that holy action, and the Lord has said that it shall be so (Matt. 18:18).

It has often been said and acknowledged that discipline which consists in putting away from among
yourselves (1 Cor. 5:13) ought to be the last means to which we should have recourse, and only
when all patience and all grace have been exhausted and when allowing the evil a longer
continuance would be nothing else but a dishonor to the name of the Lord, and would practically
associate the evil with Him and with the profession of His name. On the other hand, the discipline
of putting away is always done with the view of restoring the person who has been subjected to
it, and never to get rid of him. So it is in God’s ways with us. God has always in view the good
of the soul, its restoration in fulness of joy and communion, and He never draws back His hand
so long as this result remains unattained. Discipline, as God would have it, carried out in His fear,
has the same thing in view; otherwise, it is not of God.

But while a local assembly exists actually in a personal responsibility of its own, and while its
acts, if they are of God, bind the other assemblies as in the unity of the one Body, this fact does
not do away with another which is of the highest importance, and which many seem to forget.
That fact is that the voices of brethren in other localities have liberty equally with those of the
local brethren to make themselves heard in their midst when discussing the affairs of a meeting
of the saints, although they are not locally members of that meeting. To deny this would, indeed,
be a serious denial of the unity of the Body of Christ.

And more than this, the conscience and moral condition of a local assembly may be such as to
betray ignorance, or at least an imperfect comprehension of what is due to the glory of Christ and
to Himself. All this renders the understanding so weak that there is no longer any spiritual power
for discerning good and evil. Perhaps in an assembly, also, prejudices, haste, or indeed the bent
of mind, and the influence of one or many may lead the assembly’s judgment astray, and cause
it to punish unjustly and do a serious wrong to a brother.

When such is the case, it is a real blessing that spiritual and wise men from other meetings should
step in and seek to awaken the conscience of the assembly, as also if they come at the request of
the gathering or of those to whom the matter is the chief difficulty at the time. In such a case their
stepping in, far from being looked upon as an intrusion, ought to be received and acknowledged
in the name of the Lord. To act in any other way would surely be to sanction independency and
to deny the unity of the body of Christ.

Nevertheless, those who come in and act thus ought not to act without the rest of the assembly,
but with the conscience of all.

When an assembly has rejected every remonstrance, and refuses to accept the help and the
judgment of other brethren, when patience has been exhausted, an assembly which has been in
communion with it is justified in annulling its wrong act, and in accepting the person who was put
out if they were mistaken as to him. But when we are driven to this extremity, the difficulty has
become a question of the refusal of fellowship with the rest of those who act in the unity of the
body. Such measures can only be taken after much care and patience in order that the conscience
of all may go along with the action as being of God.

I call attention to these subjects because there might be a tendency to set up an independence of
action in each local assembly by refusing to admit the intervention of those who being in
fellowship might come from other places.

But all action, as I have acknowledged from the outset, primarily belongs to the local assembly.

(From Letters of J. N. Darby, Vol. 2.)

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.)