ASSEMBLY PRIVILEGE AND RESPONSIBILITY
A third lecture in a three part series on principles for the Assembly.
Introduction
In the assembly, God has given clear instruction in His Word as to how it is to function. What He asks of us involves both privilege and responsibility. Sometimes the privilege is easy to see, while the responsibility is less obvious; at other times the responsibility is clear, but the privilege is not as apparent. Yet in each case, the two always go together. Everything the Lord commits to the assembly is a privilege because it comes from Him, and a responsibility because it calls for obedience to His Word and care for His testimony.
Section 1: Representing Christ
And the first one is representing Christ. I believe that the primary purpose of the church here on this Earth is to represent Christ.
1. The Pillar and Ground of the Truth
“… the house of God, which is the church of the living God, the pillar and ground of the truth.” (1 Tim. 3:15)
As the House of God, the assembly is described as “the church of the living God, the pillar and ground of the truth” (1 Tim. 3:15). Christ Himself is the truth (John 14:6), yet He is now “hid in God” (Col. 3:3). Though the Lord Jesus is “the faithful and true witness” (Rev. 3:14; John 18:37), He has returned to heaven and has left the assembly on earth to bear witness in His place. In this sense, the Church stands as a pillar, a public testimony to the truth of Christ before the world. Scripture often uses the word “pillar” in this representative sense (Rev. 3:12; Gen. 19:26; 28:18). At the same time, the assembly is the base or groundwork of the truth. This speaks not only of declaring doctrine, but of supporting it through practical godliness. When the saints live lives marked by holiness and piety, the truth they confess is upheld and commended. In this way, Christian conduct gives weight to Christian teaching, answering to the exhortation that believers should “adorn the doctrine of God our Saviour in all things” (Titus 2:10).
2. Holding the Head
Another vital responsibility of the assembly is holding the Head (Col. 2:19). As the Body of Christ, we are left on earth to carry out the thoughts of the Head in heaven. The body does not originate direction; it receives it from our Head in heaven. Hands and feet exist in the body to express the will of the head, and so the Church exists to act for Christ in this world. While the preaching of the gospel is an important part of this testimony, it flows out of something higher: representing Christ Himself. Therefore, the central need is dependence on Christ: looking to Him for wisdom, and trusting His sufficiency. When the assembly truly holds the Head, His mind is expressed through the church.
3. The Candlesticks
“And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man… The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.” (Rev 1:12-13, 20)
In Revelation 1-3 the assembly is presented as a candlestick, a light-bearing testimony in a dark world (Rev. 1:20). The Son of Man is seen walking in the midst of the seven golden candlesticks as a Judge, reviewing the condition and conduct of the assemblies. Each local assembly was responsible to shine forth the testimony of Christ in its own place, and the Lord assessed whether they were representing Him faithfully while He is absent. In some cases He could commend what He saw; in others He had to say, “I have somewhat against thee.” He Himself is “the faithful and true witness,” and the searching question remains whether the Church has answered to that character. It is a profound privilege to represent Christ on earth, yet it carries solemn responsibility. As Paul told the Corinthians, the assembly is an epistle of Christ, “known and read of all men,” and the Lord Himself evaluates how well that testimony is being maintained.
4. Teaching the Angels
“For this cause ought the woman to have power on her head because of the angels.” (1 Cor. 11:10)
“To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Eph. 3:10)
Scripture shows that the conduct and order of the local assembly has significance beyond what is seen on earth: they are a lesson to the angelic hosts (1 Cor. 11:10; Eph. 3:10). In Ephesians we learn that “the manifold wisdom of God” is made known to the principalities and powers in heavenly places through the assembly, while in 1 Corinthians 11 the practical order of headship (which is not limited to the assembly meetings) is connected directly with angels. Matters such as the covered and uncovered head, and many details of assembly functioning, are visible expressions of divine order that instruct the innumerable hosts of God’s holy angels.
Section 2: Keeping the Unity of the Spirit
1. Jesus’ Prayer for Unity
“Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. … Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” (John 17:11, 20-21)
In John 17 the Lord Jesus opened His heart to the Father just before going to the cross, expressing His desire that His own might be preserved in unity: “Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are” (John 17:11). The unity He desired was a unity grounded in holiness: God Himself being the center. It was a unity modeled after the relationship between the Father and the Son: “as we,” one in purpose, mind, and affection. This unity was essential for the disciples, who had previously struggled with rivalry and self-interest, and it was vital for the foundation of Christianity.
This unity was not achieved by human effort, but by the power of the Holy Spirit. When the Spirit was given, the Lord’s prayer was answered in a remarkable way.
- They were identical in mind and purpose, being “all filled with the Holy Ghost” (Acts 2:4). The Spirit brought their hearts into alignment, producing a shared object and direction.
- Practically, brotherly love reigned among them as they worked and lived together. “All that believed were together” and cared for one another’s needs (Acts 2:44-45), and they were later described as being “of one heart and of one soul” (Acts 4:31-32).
- In their writings, mostly contemporaneous, there is absolute harmony. Though written by different men, the apostolic writings display perfect unity in doctrine: a clear evidence of the same Spirit’s guidance.
That is a miracle. The key to understanding this unity lies in the Lord’s words, “as we.” Just as the Father and the Son are one in purpose, mind, and affection, so the unity among believers was to be of the same character. That is what we have in Ephesians, and it is called “the unity of the Spirit”. It’s something that only the Spirit of God could do.
2. The Unity of the Spirit
“Endeavouring to keep the unity of the Spirit in the bond of peace.” (Eph 4:3)
As we have already shown, the Unity of the Spirit is seen in practice in the Book of Acts. There were a number of times when the outward testimony might have split into factions (Acts 15), but the Spirit of God worked among the early Christians to preserve unity. The unity of the body cannot be broken (Eph. 4:4), so there is no exhortation to keep it. We are exhorted to maintain practical unity, “the unity of the Spirit”, by individually submitting the mind of God as revealed in His Word. There is a unity fitting to the functioning of the body of Christ, and to the order of the House of God, and that is what we are to keep. “The uniting bond of peace” is the practical fellowship that believers enjoy with one another when submitting to the Spirit of God. The bond itself also contributes to unity. As an example of keeping the unity of the Spirit, because there is one body, when a local expression takes some action, such as receiving a brother or sister, all other local assemblies ought to recognize this, thereby keeping the unity of the Spirit.
When the Testimony is Divided. We live in a day when the testimony is divided, yet we are not merely to content ourselves that church is hopelessly divided, nor are we to treat the unity of the assembly as an abstract truth. It requires “diligence” and energy (“endeavor”) to collectively keep the unity of the Spirit.
4. Unity in the Local Assembly: Humility and Love
“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” (1 Cor. 1:10)
“… Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus…” (Phil. 2:1-11)
“I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.” (Phil. 4:2)
It is possible for the unity in a local assembly can be threatened, and 1 Corinthians provides a solemn example. Paul writes, “that ye all speak the same thing, and that there be no divisions among you” (1 Cor. 1:10), exposing inward rifts at Corinth. The causes of division there were twofold.
First, they had allowed worldly wisdom to enter. Pride and self-importance was rampant, saints were puffed up in knowledge and gift, and they had formed schools of thought around men (1 Cor. 1-4). This spirit of boasting and comparison was totally contrary to the cross, where human wisdom is set aside.
Second, there was a serious failure in love. Brother went to law against brother (1 Cor. 6:1-8), the strong wounded the consciences of the weak (1 Cor. 8-10), the rich feasted while the poor were neglected at the Lord’s Supper (1 Cor. 11:17-22), and showy gifts were prioritized over ministry that actually edifies the saints (1 Cor. 14). These were not merely random failures, but evidence that love was not governing their conduct.
Paul’s remedy in 1 Corinthians addresses both roots. To deal with the pride, he shows that God’s wisdom is seen at the cross, which is foolishness to the world, and that all ministry, gift, and service must be exercised in lowliness (1 Cor. 1-4; Phil. 2:5). To deal with the failure in love, he insists that love must regulate the conduct of the saints, the use of Christian liberty, and the exercise of gift in the assembly (1 Cor. 6-10). This culminates in 1 Corinthians 13, where even the greatest of gifts is shown to be worthless without love: “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass” (1 Cor. 13:1-2).
Section 3: Reception and the Lord’s Table
1. The Lord’s Table
“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread. Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.” (1 Cor. 10:16-21)
The Lord’s Table is presented in Scripture as a sphere of fellowship belonging to all who are members of the body of Christ. “For we, being many, are one loaf, one body: for we are all partakers of that one loaf” (1 Cor. 10:17). Every true believer has a place at the Lord’s Table, yet participation is guarded, because partaking involves identification. To eat the loaf and drink the cup is to declare fellowship with all that the Table represents: the Lord Himself, His death, and the unity of His body (1 Cor. 10:16-17).
Paul explains this principle of identification with two examples: the Jewish table and tables of demons. In Israel, the priests those who ate of the sacrifices were “partakers of the altar” (1 Cor. 10:18); eating identified them with the altar and required corresponding holiness in conduct. Likewise, to eat at a table is to express fellowship with that table. This is why Paul rebukes the Corinthians for eating in idol temples. Though an idol is nothing in itself (1 Cor. 8:4), eating at an idol’s table entered the realm of fellowship. Behind the idol stood demonic power, and participation at the table identified the person with what that table represented (1 Cor. 10:19-20).
The conclusion is unmistakable: “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils” (1 Cor. 10:21). To do so would be to attempt to link Christ with what is opposed to Him, provoking the Lord to jealousy (1 Cor. 10:22). So, while the Lord’s Table is the normal portion of every believer, conduct and associations of those at the table are to be guarded, lest we attempt to to link the Lord’s Name with evil (doctrinal or moral).
2. Reception is Guarded
While every true believer has a place at the Lord’s Table as a member of the Body of Christ, Scripture shows that both the individual and the assembly have responsibility in connection with that fellowship. In 1 Corinthians 10, the responsibility is placed on the individual to guard their associations, because partaking at a table involves identification (vv.16-21). Yet in 1 Corinthians 5, responsibility is clearly placed on the assembly to judge evil, and, if necessary, to put away one who refuses to judge himself. Bringing these chapters together shows that the assembly is responsible to guard its fellowship.
Another point that shows the responsibility of the assembly to guard reception is letters of commendation. The fact that some need letters of commendation to be received, when they are unknown, shows that the assembly has this responsibility (2 Cor. 3:1).
The Lord’s Table is neither a closed table, restricted to a sect, nor an open table, where anyone may partake on the mere profession of faith. Rather, the Lord’s Table is a guarded table: open to all who are the Lord’s, yet guarded to preserve associations with evil. The ground of reception is membership in the one Body; the condition of reception is a walk consistent with that profession.
It is more than the personal conduct of those who wish to partake at the Lord’s Table, although clearly this is paramount: “let a man examine himself, and so let him eat” (1 Cor. 11:28). The principle of identification applies in reception. “Are not they which eat of the sacrifices partakers of the altar?” (1 Cor. 10:18). To partake at a table is to identify with what that table represents. For this reason, Paul says plainly, “Ye cannot drink the cup of the Lord, and the cup of demons” (1 Cor. 10:21). The Lord cannot be linked with what is inconsistent with Himself. This principle applies not only to idolatry, but also to associations where evil doctrine or moral evil is tolerated. We find in 1 John that false doctrine concerning the Person of Christ is energized by a false spirit (1 John 4:1-3). John therefore warns, “If any one come to you and bring not this doctrine, receive him not… for he that greets him partakes in his wicked works” (2 John 10-11). To associate with such doctrine, and then partake at the Lord’s Table, would be to attempt to link the Lord with it. The same is true of moral evil (1 Cor. 5:11). There must be separation from fellowships where fornication or other sins are tolerated. If fellowship is to be guarded individually, how much more so at the Lord’s Table?
Reception requires care and discernment. Following are several principles from scripture that are helpful in reception, though reception at the Lord’s Table is not the immediate context. The first is that it is good have a knowledge of the person before they are received: “Lay hands suddenly on no man” (1 Tim. 5:22). Second, if the person is not known, it is good to have adequate witness to their sound doctrine and walk; “In the mouth of two or three witnesses shall every word be established” (2 Cor. 13:1). Even the Lord Himself did not rely on solitary human testimony (John 5:31-32).
At the same time, the assembly must beware the danger of prioritizing the guarding of reception to such a stringent level where the gathering becomes a sect, gathered around a set of doctrines, influential leaders, and cultural practices. Therefore, reception requires discernment, and ought to be practiced with faithfulness to grace as well as holiness.
Section 4: Letters of Commendation (2 Cor. 3:1)
The use of “letters of commendation” was very common among believers in the early Church (Acts 18:27; 2 Corinthians 3:1). The practice of letters of commendation is a responsibility for the local assembly to acknowledge reception, but also a privilege to convey love, greetings, and the reality of the union of the body of Christ.
1. The Purpose of Letters of Commendation
“Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?” (2 Cor. 3:1)
Letters of commendation are a practical expression of the unity of the Body of Christ and a means of keeping the unity of the Spirit in fellowship between local assemblies. Paul refers to this practice in 2 Corinthians 3:1, showing that it was a recognized and established custom among the early church. When a believer traveled to another assembly where they were not known, a letter of commendation from their home assembly served to introduce them and express confidence in their walk and doctrine. Scripturally, an unknown person traveling among the saints should carry a letter of commendation. However, when a believer was already known, no such letter was required, as Paul indicates in 2 Corinthians 3:1.
Normally, such letters are signed by two or three brothers, in keeping with the principle of established testimony (Matt. 18:16). We notice whenever Paul wrote an epistle to a local assembly he included at least one other brother with him in writing.
2. Examples of Letters of Commendation
“And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace” (Acts 18:27)
In Acts 18:27, the brethren wrote a letter for Apollos to take into southern Greece, “exhorting the disciples to receive him”. This letter would cause Apollos to be received, and therefore would allow him to minister to the assemblies, which later happened: “who, when he was come, helped them much which had believed through grace”. In a letter of commendation, it can be helpful to mention a few things about the person in the letter, including making the brethren aware of their gift.
“And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.” (1 Cor. 16:3)
In 1 Corinthians 16:3, Paul suggested that the local assembly might select several deacons to carry the collection to Jerusalem. Because they were unknown, they needed to have letters of commendation; normally written by the assembly, but in this case written by Paul himself because they were working on his behalf (1 Cor. 16:3, see critical translation). Howbeit, if traveling with Paul, they would need no such letters.
“I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.” (Rom. 16:1-2)
Romans 16 is a letter of Commendation for Pheobe. The pattern laid down in Romans 16 shows that even if some from the “destination” assembly know the visitor (as Aquila and Priscilla most likely did know Phoebe, having lived in Corinth) a letter of commendation is still the proper order.
3. The Privilege of Expressing Unity
It is a happy thing to read such letters, and often notes of encouragement and love are included, as Paul does in Romans 16. Letters of commendation are one way that we can “endeavor to keep the unity of the Spirit in the bond of peace” (Eph. 4:3).
Section 5: Assembly Discipline
It is easy to see how assembly discipline is a responsibility, because it requires spiritual discernment, courage, and faithfulness to the Word of God. But it is equally a privilege. It is a privilege to be gathered in a place where evil is judged, because in holiness the atmosphere is clear for the love of God to flow with liberty through His people. Concern for holiness preserves the Lord’s honor, protects the saints, and maintains a moral atmosphere in which love can be enjoyed.
Assembly discipline is corrective and restorative in character. It is exercised when there has been failure or sin, and is intended to recover the believer. The idea that assembly discipline is a sudden, terse response to sin is not what we find in scripture. When a believer in the assembly falls into sin, correction begins first on an individual lever, as illustrated in the Lord’s words about washing one another’s feet (John 13). It is further described in Galatians 6:1, where those who are spiritual are exhorted to restore one overtaken in a fault in a spirit of meekness. When sin is of a public character, it is to be rebuked publicly, “that the rest also may fear” (1 Tim. 5:20), and no one, not even an elder, is exempt from such discipline. While some failures call for private correction (1 Thess. 5:14; 2 Thess. 3:6), public sin may require public rebuke, as seen in Paul’s correction of Peter before all (Gal. 2:14) and Peter’s rebuke of Ananias and Sapphira, producing godly fear and self-judgment in the assembly.
Excommunication. What we read of in 1 Corinthians 5, however, is not ordinary discipline but excommunication (putting away) which occurs only when discipline has failed and sin remains unjudged. Excommunication is not “discipline” itself, but the necessary consequence when discipline has been refused. A father does not remove a child from the home when they disobey, but rather disciplines them for the child’s blessing and the peace of the home. Excommunication is like removing a child from the home. It is not a first resort, nor is it to be exercised lightly, personally, or vindictively. Excommunication it is not a means of removing someone who is merely difficult or unpopular. Rather, it applies where there is unrepentant sin (described as a lifestyle) on the part of one “called a brother” (1 Cor. 5:11). In such a case, the assembly, gathered together in the name of our Lord Jesus Christ, is responsible to act, judging those “within,” while leaving those “without” to the government of God (1 Cor. 5:12-13). The excommunicated person is “without,” but pastoral care may continue privately toward restoration.
We want to begin with 1 Corinthians 5. This chapter gives a valuable example of assembly judgment, as 2 Corinthians 1 does of restoration.
1. Three Reasons for Assembly Action Against Evil
“In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.” (1 Cor. 5:4-7)
The assembly cannot prevent an individual from committing evil, but it is responsible to judge evil when it appears within the local assembly. In 1 Corinthians 5, Paul gives clear instruction that action must be taken when moral evil is unjudged, and we can see three distinct reasons why this responsibility rests with the assembly.
a. For the Lord’s glory, to disassociate His name from the evil (v.4)
The first reason is the Lord’s glory. In verse 4, Paul twice mentions “the name of our Lord Jesus Christ,” emphasizing that the matter directly affects the honor of Christ Himself. When the assembly is gathered together in His Name, it represents Him publicly. If evil is tolerated in that sphere, His Name becomes associated with what is contrary to His character. The assembly is therefore responsible to act, not primarily because of the seriousness of the sin itself, but because the Lord’s Name must be cleared from any connection with that evil.
b. For the assembly’s good, to purge the leaven out that the assembly might be a new lump (v.7)
The second reason is the good of the assembly. Paul warns, “A little leaven leaveneth the whole lump” (v.6), using leaven as a figure of sin that spreads if it is not judged. In this chapter, the application is moral evil; in Galatians 5:9, the same principle is applied to doctrinal evil. In both cases, unjudged evil spreads and corrupts the whole. If the individual does not judge the sin personally, the responsibility falls to the assembly. If the assembly refuses to judge it, the Lord Himself will act to judge the assembly. Paul asked earlier whether he must come “with a rod” (1 Cor. 4:21). Ultimately, when an assembly refused to judge evil in its midst, it will lose its character as a candlestick (Rev. 2-3). However, the Lord is very patient, and even an assembly with serious disorders like Corinth was still “the assembly of God at Corinth”. Though Diotrephes cast some out of the church (3 John), it was still the assembly. In Laodicea, the Lord Jesus was morally outside the door knocking, yet it was recognized as an assembly of God. However, the assembly is responsible to purge out “the old leaven” so that it may practically answer to what it is positionally, “a new lump.”
When the assembly exercises discipline, there ought to be a searching of hearts and consciences and sorrow over the sin; “Ye ought to have mourned” (1 Cor. 5:2). In 2 Corinthians 7, Paul says that true repentance was worked among the Corinthians (2 Cor. 7:9-10). The Corinthians had the moral sensibility that they were associated and complicit with the evil that they had allowed in their midst; “a little leaven leavens the whole lump” (1 Cor. 5:6). They needed to clear themselves or excuse themselves from this evil, and that was done when they put away the wicked person from among them. Excommunication is a shameful thing for the assembly to have to do, but necessary for them to clear the Lord’s name and the assembly. The consciences of all in the assembly ought to be engaged in the matter. One man had committed the fornication, but the whole assembly had gone along with it. The assembly is responsible to exercise corporate self-judgment. This is the typical meaning of the priests’ eating the sin offering (Lev. 10:17). If the assembly excommunicated “him that hath done this deed” without their own consciences touched, the action would do nothing but make them hypocrites.
c. For the offender’s correction and restoration (v.5)
The third reason is the restoration of the one who has sinned. Verse 5 states that the action taken is “that the spirit may be saved in the day of the Lord Jesus.” While the specific act of delivering one unto Satan was something only an apostle could do, the purpose behind the assembly’s action is very instructive. The goal was not punishment for its own sake, but correction. It was intended to bring the offender to self-judgment and repentance. Even the most solemn assembly action is to be taken in love with the goal of recovery. We do not discipline our children to show our love, but nevertheless we discipline them because we love them. Thus, assembly discipline and even putting away, is ultimately for the spiritual good of the one who has sinned, as well as for the Lord’s glory and the assembly’s preservation.
2. The Authority of Christ in the Assembly
“Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.” (Matt. 18:18-20)
The authority exercised in assembly discipline does not rest in men, but in the presence and authority of the Lord Jesus Himself. In Matthew 18, while the immediate context concerns personal trespass (vv.15-17), the Lord lays down the foundational principle for all assembly action: “whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven” (v.18). Apostolic power has ceased, but the Lord’s authority remains unchanged, vouchsafed in the local assembly, where He Himself is present in spirit where saints are “gathered together in my name” (v.20). Actions taken by the assembly in obedience to His Word are ratified in heaven, in spite of human imperfection, because of the Lord’s presence in the midst. When the assembly puts away evil from its midst (1 Cor. 5:13), it is not acting independently, but with the authority of Christ. It is important to remember that it is assembly discipline, and the assembly that must act. J. N. Darby wrote, “it is the assembly that cuts off in order to purify itself, and this is of all importance; it is the essential part of discipline” (Letters, vol. 2). That being said, unanimity is not required. In 2 Cor. 2:6 Paul says: “Sufficient to such a man is this punishment, which was inflicted of many.”
3. Binding and Loosing
“Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” (Matt. 18:18)
“Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” (John 20:23)
When the Lord Jesus first introduced His authority vested in the local assembly, He explains that it has power to “bind” and to “loose” on earth, with heaven ratifying the action (Matt. 18:18). Binding refers to formally associating a person with their sin in disciplinary action, as seen in 1 Corinthians 5, where the offender was put away. Loosing refers to formally disassociating the person from that sin upon repentance, as in 2 Corinthians 2, where the restored brother was to be forgiven and comforted. This authority is from the Lord’s own presence: “where two or three are gathered together in my name, there am I in the midst of them” (Matt. 18:20). Actions taken when the assembly is gathered in His Name are carried out “with the power of our Lord Jesus Christ” (1 Cor. 5:4), and because there is one Body, those actions, whether discipline or restoration, are to be recognized by all assemblies, being bound or loosed in heaven. Hence, Paul would not go ahead of the Corinthians in forgiving the repentance brother; “To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ” (2 Cor. 2:10).
4. A Wicked Assembly
The question might arise: what if an assembly takes an action to imbibe evil, or refuses to divorce itself from evil? The Word of God—always perfect—has the answer for that as well. Such a local assembly would cease to be a true assembly: “or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent” (Rev. 2:5). However, this is not something that would happen quickly, as the Authorized Version implies. We find that even with all the disorder in Corinth, it was still the assembly of God at Corinth. The assembly that Gaius attended in 3 John, even with Diotrephes casting out true believers from the assembly, was still the assembly of God. And in Laodicea, where Christ was outside the door morally speaking, it was still the assembly of God at Laodicea. The Lord is very patient with us, and we should not get ahead of the Lord. Nevertheless, circumstances may arise where local assembly A must state that, on the principle of 2 Timothy 2:19, “Let every one that nameth the name of Christ depart from iniquity,” they can no longer recognize assembly B as an assembly gathered to the Lord’s name. They do not have authority to do more than this.
Section 5: Restoration and Forgiveness
“Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort 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. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; Lest Satan should get an advantage of us: for we are not ignorant of his devices.” (2 Cor. 2:6-11)
1. Restoration after Repentance
When repentance has taken place, the assembly is responsible to forgive and to restore the one who has been put away. In 2 Corinthians 7, Paul explains that true repentance is not merely being sorry, but “sorrow after a godly sort,” which works repentance unto salvation (2 Cor. 7:9-10). Note that this passage refers to the repentance of the assembly, but the principle applies to the individual who is put away. Repentance is more than confession; confession is an act, but repentance is a process. It involves a real change of mind that is demonstrated in the life by changed conduct: what Scripture calls “fruits meet for repentance” (Matt. 3:8). In the case of the man of 1 Corinthians 5, the assembly’s action had its intended effect: the brother proved himself to be a true Christian and came to repentance. Yet the Corinthians were slow, not only to put him out, but also to receive him back. Paul therefore exhorts them to forgive, comfort, and confirm their love toward him, lest he be overwhelmed with excessive sorrow and Satan gain an advantage (2 Cor. 2:7-11). Restoration, when repentance is evident, is as much the assembly’s responsibility as discipline.
2. Aspects of Restoration
When repentance has been worked in a believer’s heart, Scripture shows that the whole assembly is to act together (“ye” and “you” are plural) in restoration.
First, there is the lifting of social restrictions: “ye should rather show grace and encourage” (2 Cor. 2:7). Encouragement is only right once repentance has taken place; to encourage someone who has not repented would merely strengthen them in a path of sin and self-will, which is neither for their good nor for the good of the assembly. But where repentance is evident, those former restrictions are to be removed, and the restored one is to be comforted and strengthened.
Second, there is administrative forgiveness: “to whom ye forgive anything, I also forgive” (2 Cor. 2:10). This is the formal loosing of what had previously been bound: the assembly, acting together, publicly disassociates the repentant believer from the sin for which discipline was exercised.
Faithfulness in assembly administration therefore includes not only action against evil, but also timely and gracious restoration when repentance has done its work.
3. Unity in Restoration
Paul’s handling of the Corinthian case shows that discipline and restoration are not independent acts, but assembly actions that must be respected by the whole body. He writes, “to whom ye forgive anything, I also forgive” (2 Cor. 2:10), deliberately refusing to go ahead of the local assembly in Corinth, though he had apostolic authority to do so. He remonstrated with them and urged them to act, but he would not exercise administrative forgiveness apart from their action. This preserves order and keeps the unity of the Spirit, for what is bound or loosed in one assembly is to be recognized by all. When restoration is delayed or handled inconsistently, Satan gains an advantage, confusing the repentant soul and sowing disorder among the saints. Unity in restoration is essential, not only for the good of the individual, but for the benefit of the local assembly and all those at the Lord’s Table.
Section 6: Collections for the Saints
“Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.” (1 Cor. 16:1-3; see also 2 Cor. 8-9)
1. A scriptural pattern for the assembly
The New Testament provides a clear and simple pattern for the assembly in regard to financial giving. Paul writes, responding to a question asked of him, “Now concerning the collection for the saints” (1 Cor. 16:1), showing that this was an ordered part of assembly life. The collections described in 1 Corinthians 16 and 2 Corinthians 8 – 9 were voluntary sacrifices, gathered by local assemblies for the relief of the poor saints, particularly those in Jerusalem who had been impoverished through famine and persecution. Assemblies in Macedonia and Achaia willingly participated, expressing practical fellowship with their Jewish brethren.
2. Weekly and individual exercise
Paul instructed that the collection was to be a weekly and individual exercise: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him” (1 Cor. 16:2). The thought is that each believer was to set aside funds throughout the week, privately and deliberately, so that when the assembly gathered, there would be no hurried collection or pressure when Paul arrived. Giving was to be thoughtful, regular, and proportionate, according to how the Lord had prospered each one.
It is important to see that the collection is a cherished thing in scripture. Money itself is not evil, yet it reveals where the heart lies. Scripture warns that “the love of money is the root of all evil” (1 Tim. 6:10), not money itself. Giving becomes a spiritual test, exposing whether self-interest or love governs our heart. The believer’s resources belong to the Lord, giving must be voluntary and cheerful: “God loveth a cheerful giver” (2 Cor. 9:7). Mechanical or pressured giving misses the character of Christian generosity.
Hebrews lifts giving to a high spiritual level. The Spirit places practical generosity alongside praise: “By Him therefore let us offer the sacrifice of praise to God continually… But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Heb. 13:15-16). Giving is not a low activity; Scripture places it beside praise as a priestly sacrifice acceptable to God. Both arise from hearts occupied with Christ.
3. A reflection of God’s giving nature
Giving is one of the most basic Christian privileges, because God Himself is a giving God. “God so loved the world, that He gave” (John 3:16), and when believers give, they reflect His character. Paul directs our hearts to the supreme example: “Ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor” (2 Cor. 8:8–9). The grace shown to us in Christ is the pattern and motive for all Christian giving. As we consider what He gave for us, it ought to produce a willing and generous response in our hearts toward the needs of others, especially within the household of faith.
Conclusion
“The joy of the LORD is your strength.” (Neh. 8:10)
I’d like to conclude with one final word from the Old Testament. “The joy of the Lord is your strength” (Neh. 8:10). The principles we have considered are not human opinions but the teaching of the Word of God, and when they are followed there will be blessing in the local assembly. Yet assemblies inevitably pass through trials; sin arises, the enemy is active, and difficulties will interrupt our enjoyment. If we are sustained only by the enjoyment we receive from assembly life, we will not endure in the path of faithfully walking in these principles. What can preserves us is a deeper motive. When we walk individually and collectively in the path laid out in Scripture, seeking to please the Lord, we can have confidence that it brings Him joy. It is not primarily our joy in the Lord that strengthens us, but His joy in seeing His people walk in obedience. Knowing that our pathway, even when painful or demanding, is pleasing to Him and brings joy to His heart becomes a source of strength. This has carried many dear believers gathered to the name of the Lord Jesus Christ though the years: the knowledge that their faithfulness brings joy to the Lord Himself.