It is impossible to enforce discipline in any congregation that is not scripturally organized; hence, until the lessons which we have tried to teach in the preceding chapters are learned and put into practice, it will do no good to know what the Bible teaches on the subject of discipline, unless, by seeing the importance of this subject, we seek to bring about such conditions in the congregation as will permit us to obey God in this matter also. If there were no other reasons for desiring to have the congregation organized after the New Testament pattern, the care of the erring would be sufficient. The Lord desires that his church be a pure church--without spot, wrinkle, blemish, or any such thing. He died that he might thus cleanse and sanctify his church, and he has given laws by which it may be kept pure. (Eph. 5:20-30.) The church is the bride of Christ, espoused as a chaste virgin to Christ (2 Cor. 11:2); and it is unthinkable that Christ will own his bride if she becomes unchaste, plays the harlot after the world, and has her affections taken away from Christ and set on things of the earth. And there is a danger that such a condition may take hold of either the individual Christian or the congregation. If a congregation permits impure individuals to remain unchastened within its fellowship, it thereby becomes a partaker of their sin and will soon so far fall out of the favor of the Lord that the candlestick will be removed. (Rev. 2:5.) Paul says a little leaven will leaven the whole lump. (1 Cor. 5:6.) He showed that the whole church at Corinth had already become guilty of the wicked man's sin. If there is an Achan in the camp, the Lord's cause will never prosper. This is why so many of our congregations have lost their influence, have ceased to grow, and never convert sinners. They may use much money in their work, but money is no substitute for righteousness. They may have the very best preachers that live to-day, and they may preach the gospel with eloquence, earnestness, and power, but with no results to speak of. What is the trouble? Why, the congregation is in the way. The same preaching in a new field would have converted fifty or a hundred times as many people. Is it right, then, for preachers to waste their time and energy on such churches? But shall we turn them over to the devil in a body? There are always many good people in every congregation. No; the better way is to put away the evil and save the body. Organize the congregation according to the Lord's word in order that they may keep free from such conditions.

      There are three questions which we should like to consider in this chapter. They are:

      1. How can we prevent disorderly conduct on the part of any member? We should not forget that God's laws were given to men and not to angels--that is, the laws we have. The Lord knew our weaknesses, and has made all necessary provisions for them. The fact that God is holy and righteous himself should encourage us and not discourage us. True, he hates sin; but he loves the sinner. The reason he hates sin is that it has wrought ruin among men whom he loves. Yes, God loves the sinner; and the more like God we are in holiness, justice, and mercy, the greater will be our love and compassion for the erring. The good man deals with his erring brother in meekness, gentleness, and a kindly sympathy. It is all Pharisee--the self-righteous man, the hypocrite--who is exacting and censorious.

      Because God loved us and knew our weaknesses he has, as said above, made provisions for us; and the reason so many of us fail is that we do not appreciate his provisions and appropriate the means of grace that he has given us. There would have been no need for the throne of intercession and the mediatorial reign of Christ if men were made perfect at conversion. Our boldness in approaching God comes from our trust in our High Priest and not from our own sufficiency. (Read Heb. 2:10-18; 4:14-16; 7:26-28.) "If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1:9.) " And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for the whole world." (1 John 2:1, 2.) These things should encourage us and keep us from sinning; for, having this hope in ourselves, we purify ourselves even as he is pure. (1 John 3:1-4.)

      But if some of our members are not as faithful as they should be in following this teaching, or if they are inclined to be weak, how shall we prevent their becoming disorderly? By doing as God directs. He knew there would be such persons, and his arrangements included them. There is danger that the best of us will fall; hence we should take all precautions. "Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God: but exhort one another day by day, so long as it is called To-day; lest any one of you be hardened by the deceitfulness of sin." (Heb. 3:12, 13.) " And let us consider one another to provoke unto love and good works; not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day drawing nigh." (Heb. 10:24, 25.) "Confess therefore your sins one to another, and pray one for another, that ye may be healed." (James 5:16.)

      Analyzing the above quotations, we learn that in order to keep from falling away from God--from being hardened by sin--(a) we should take heed, be watchful for ourselves and for each other. (b) We should exhort one another, and do so daily. (c) We should consider one another, be thoughtful of, solicitous for one another, and provoke one another to love and good works. (d) We should not forsake our own assembling together, because by our communion, fellowship, and exhortations we strengthen and help one another. And this exhorting of each other should be the more diligently attended to as we see the day drawing nigh. It is unfortunate that this text has by some among us been so much used as a proof text that it has come to be regarded as nothing else, and has with those who thus misuse it lost all its force and beauty. While in all probability the assembling here referred to was their Lord's day services, this text by no means proves that they assembled on the first day of the week. We must learn that from other scriptures. The teaching of this text is of mutual helpfulness--consider one another, provoke one another to love and good works, exhort one another, and neglect not your assembling together, that you may be helped by your association, exhortations, and prayers. The "day drawing nigh" did not mean the Lord's day. No Bible scholar worthy of the name ever took that position. (e) "Confess your sins one to another, and pray one for another." We think this text is appropriate only when a backslider returns, but that is a mistake. We are all sinners; and if we do not admit it, we are self-deceived (1 John 1:8-10); and we should not only confess to God, but to one another also. If we could often have meetings where nothing but love and sympathy for one another exists and we would freely confess our sins, specifying the exact sin when possible, and tell our weak points and our struggles against evils of heart and life, and then pray together, we would all be better Christians. Why don't we do it? The Bible teaches us to do it.

      The three thousand who obeyed the gospel on the day of Pentecost continued steadfastly in (a) the apostles' teaching, (b) in fellowship, (c) breaking of bread, and (d) prayers. (Acts 2:42.) The way they continued in the apostles' teaching was, no doubt, to sit at their feet and hear them and learn the will of God. To-day we would continue in their teaching by reading the Bible, studying the New Testament daily. Of course we all know what the other three things mean. Then let us also continue steadfastly in these things. If we will do as these scriptures teach, we will not often, if ever, be troubled with disorderly members.

      2. What is it to walk disorderly? We have already seen that we all sin, and we would now naturally inquire: What sin, or what nature of sin, would one have to commit in order to be considered disorderly? Are we all disorderly? It would be difficult to classify sin as regards guilt or degrees of gilt. In fact, it is doubtful whether or not man knows the demerits of any sin. He cannot know how God regards sin except as God has spoken on the subject. Men may speak of the exceeding sinfulness of certain sins and of the comparative innocence of other sins; but their judgment may not be correct, and what they regard as minor offenses may be monstrous in the sight of God, and what men may consider heinous and unpardonable may not appear so to God. "For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah." (Isa. 55:8.) Men look on the outward appearance; God looks on the heart. Some men who do very bad things are not bad men at heart; other men who have not broken through into outrageous acts are at heart presumptuous, rebellious, envious, covetous, and ready to do all sorts of little, mean, underhand, disguised deeds of evil.

      In the nature of things, however, we can only deal with persons whose sins are overt. Any person who sins is in need of the encouragement and admonition of faithful Christians; but only the person who sins and is impenitent, defiant, and shows the purpose to continue his sins should be considered disorderly. It is more the disposition than the deed. It is not so much a question of what a person has done as it is of his attitude toward his wrong and toward those whose duty it is to correct him. True, the apostle Paul did name certain sins that the church must put away from its fellowship (1 Cor. 5:11); but even persons guilty of these sins must be forgiven if they repent, as the history of the case at Corinth shows.

      To answer the question, "Who is disorderly?" we would say that any person who persists in sin any sin, or who refuses to repent, or to be corrected, should be regarded as disorderly and should be dealt with as such.

      3. How should we deal with the disorderly? (a) We should pray for them. "If any man see his brother sinning a sin not unto death, he shall ask, and God will give him life for them that sin not unto death." (1 John 5:16.) (b) We should make an effort to convert them from their error. "My brethren, if any among you err from the truth, and one convert him; let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins." (James 5:19, 20.) (c) We should restore them if possible. "Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in the spirit of gentleness; looking to thyself, lest thou also be tempted." (Gal. 6:1.) (d) We should admonish them. "And we exhort you, brethren, admonish the disorderly, encourage the faint-hearted, support the weak, be long-suffering toward all." (1 Thess. 5:14.) (e) We should withdraw from them, if they will not repent. "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 they received of us." (2 Thess. 3:6.) "Put away the wicked man from among yourselves." (1 Cor. 5:13; read the whole chapter.)

      As in all other efforts to obey God, there will be persons who object to following the instructions just quoted from Paul; but these lessons are too plain to be misunderstood and too important and too emphatic to be ignored. If the church is properly organized, as it must be before these directions can be followed, the elders will pay no heed to such puny and perverse objectors; for they are either too ignorant of God's word to have a voice in such serious affairs or they are actuated by some selfish, stubborn, or perverse desires; and that would, of course, disqualify them for any part in such matters. If people do not know what the Bible teaches, they must not criticize or otherwise hinder the elders who do know; and if they know, but will not obey, they are themselves disorderly and the Scriptures must be applied to them. Such persons will most likely quote scripture to justify themselves, but that makes their offense all the more flagrant. Almost all classes of sinners do that. The Bible never justifies wrong, and any man who tries to pervert scripture to excuse that which is obviously wrong is a blasphemer. Of course this does not apply to any sincere person who does not see the truth; but it does not take long to show sincere, honest souls what God teaches. Any person who will try to destroy the plain, unmistakable teaching of one passage of scripture by quoting another could hardly be considered honest. In view of the teaching of 1 Cor. 5; 2 Thess. 3:6; Matt. 18:15-19, what shall we say of a person who would refer to the parable of the tares in an effort to prove that we should not "put away the wicked man from among" ourselves? Like all other efforts to make the Scriptures cross themselves, this effort is a failure, for the Scriptures will not cross. In explaining the parable of the tares, Jesus said that "the field is the world" (Matt. 13:38), not the church; and Paul said that we had nothing to do with judging them that are without, and that we could not avoid having company with evil men of the world unless we go out of the world (1 Cor. 5:9, 10, 12). No church should ever allow objectors to hinder it in clearing itself of evil.

      The method of procedure in dealing with a disorderly member is given in Matt. 18:15-19. Some may say that that passage refers only to personal offenses, but the same manner should be followed in dealing with any offense, as has been shown in this chapter. After all the admonitions, entreaties, tears, and prayers of the elders and other personal workers (of course the elders will require the assistance of any earnest Christian, especially any one who seems to have any influence with the erring brother. Let them see him personally and privately; for if the man is visited by a committee in a "professional" or "official" capacity, it looks as if he is "arraigned" and "held to answer," and it will excite anger and arouse rebellion. He will begin to fight in defense. All this, however, is taken care of in the passage--Matt. 18:18-20) have failed to bring the erring brother to repentance, then the matter must be told to the church-brought before the whole congregation. There are many reasons why he should be tried (though it should not be considered a trial) before the whole church and not by the elders alone. It must be told to the church before action is or can be taken by the church. The expression, "if he will not hear the church," shows that the church should appeal to him to repent. If the whole church does not know the brother's offense, the efforts that were made to restore him, and, therefore, still considers him good enough for its fellowship, sympathy, and love, he would not be disfellowshiped by the church, no matter what the elders had done. Further, if the church does not know fully the merits and demerits of the case, it would make it easy for the wrongdoer to appeal for sympathy and claim that he had been unjustly treated. He would be sure to have sympathizers; hence there would be factions in the church, the brother would be encouraged in his wrongdoing, the elders would lose the respect of their members, and the whole purpose of discipline would be defeated. In fact, the elders ought to lose the respect of all the members if they should try to withdraw from a brother without first "telling it to the church." Paul told the church at Corinth that, "being gathered together," they should deliver the wicked person unto Satan. It must be told to the whole church in an assembled capacity--that is, the offense must be told that the church may then be heard in an effort to gain the brother. Let us suppose a case:

      In the congregation at Christianville a brother has sinned--walked disorderly. He has been admonished by the leading brethren of the church, singly, to repent. The elders have assured him of their love and of their earnest desire to see him saved--of their anxiety for his spiritual welfare. They have warned him against his course and begged him to repent. He stoutly refuses, and gives the brethren to understand that it is none of their concern. It is then announced to the congregation that there is a brother who has been guilty of sin, who has been earnestly and repeatedly admonished to repent, but who refuses, and that, therefore, the church is now requested to come together at a stated time to endeavor to bring the brother to repentance. The fact that it is the business of the whole church is stressed, and every member is urged to be present. The appointed hour has arrived, and the brethren and sisters are all there. One of the elders acts as chairman of the meeting and calls for a song. After the song, another elder reads appropriate scripture, and the whole assembly engages in prayer, led by the chairman. The brother who sinned is not present, though he was told of the meeting and asked to come. The chairman then tells the whole congregation who the offender is, what he has done, and what efforts have been made to bring him to repentance. He states that they should all earnestly pray for his redemption. They all together kneel and pray for the erring brother. After the prayer, the chairman asks if any member can see any mistake that the elders have made in dealing with this case, or if any can suggest a further step that they should take for the man's restoration. Nothing is suggested. The chairman then suggests that, as the brother refused to come in order that the whole church might be heard, each member should see him personally if possible and make an effort to save him. Then another time for meeting to deal with the case is announced, and the audience is dismissed. They meet again at the time appointed, and engage in singing and prayer. Then all efforts are reported. None of them have availed. The chairman then asks if any one can give any reason why the disorderly person should not be disfellowshiped. No one can give any. Then it is simply, but gravely, announced that the brother is no longer a brother, but is now looked upon as unworthy of Christian friendship or fellowship.

      Under another example we might suppose the disorderly brother present; but the same order would be followed, except that, if he did not acknowledge the sin he was charged with, the elders should be able to tell the church what evidence there was of his guilt.

      In such a meeting there should be a very manifest spirit of seriousness, of earnestness, and of prayer. Any member should be allowed to speak in order that nothing be left unsaid and in the hope that some one might be able to reach the brother's heart and save his soul. Great patience should be used in trying to show the man that his excuses do not justify his action, and he should be made to say whether he wishes publicly to renounce the Lord as he once publicly confessed him. If he says that he does, of course that would end the matter and place him outside the fellowship of the church. If he will not state that he so intends to treat the Lord, he should be shown that his conduct in refusing to hear the church is equal to a public renouncement; that if the church is forced to put him away, disfellowship him, or turn him out, their action will be recognized in heaven and his name will be taken out of the Lamb's book of life. (Matt. 18:18, 19.)

      If after all this is done in the proper spirit--no personal dislike for the brother allowed to enter the matter, no sort of personal animus in any way present--the sinner is still obstinate and impenitent, the elders should ask if anybody knows any reason why the man should not be "turned over to the devil." If any reasons are offered in the right spirit, they should be considered, and those who offered them should be satisfied. If none are given, or after those given are disposed of, the elders should make it plain that the whole church acquiesces in the withdrawal, and that any criticism of the action would force them to also discipline the critics. Then the elders should announce, with becoming gravity, that Brother or Sister (calling the person by name) has, by persisting in sin, in rebellion to the church, by spurning the entreaties and prayers of the brothers and sisters in the Lord, rendered himself or herself unfit for the society of Christian people, unsuitable for the fellowship of the church, and unworthy of the name of the Lord. And the Lord should be invoked to recognize the action.

      After this solemn action, the disfellowshiped member should be allowed to pass out of the assembly without a single handshake or word of sympathy. Let no one in any way encourage him or indorse his conduct. That would defeat the whole purpose. When he is made to realize that he is disfellowshiped, that he is undeserving of sympathy and unworthy of Christian associations, he will repent; and that is the end to be sought in the whole procedure and what every Christian prays for.

      This may look hard, but it is far better than to let the man be self-deceived and remain in sin till he must at last hear the same sentence pronounced by the Lord in the awful word "depart." Then it will be too late; and we, if we have connived at his sin and become partakers of his guilt, will have to share his doom.

      The Lord's way is best. Let us be faithful. "Let all that you do be done in love."

1. Is it right to allow sin to go unreproved in a congregation?
2. Who sins?
3. What should we do about our sins?
4. When should we confess our sins one to another?
5. On what condition does God forgive our sins?
6. Is there provision made for our sins?
7. Tell how we may keep ourselves and others from becoming disorderly.
8. What is it to walk disorderly?
9. What is a backslider?
10. Should a brother be considered a backslider because he has done wrong?
11. Should any man be called a "backslider" until he gives up trying to do right and says he publicly renounces the Lord?
12. If he says he does not intend to make any effort to serve the Lord, should his statement be publicly announced?
13. If any member is persistently disorderly, what should be done with him?
14. Tell how he should be put away.
15. After he has been withdrawn from, how should he be treated?
16. Suppose certain members take the part of the erring brother and criticize the action of the church, how should they be treated?
17. In what spirit should all this be done?
18. Should we let our sympathy influence us?
19. Who shows the greater love for a brother--the one who permits him to be self-deceived and continue in sin or the one who corrects him even when harsh measures are necessary?
20. What is the purpose or purposes of discipline?
21. Does your congregation follow God's word in this matter?

[TMC 107-122]