Wholesome Words for Spiritual Guidance

THOUGHTS ON CHURCH DISCIPLINE

Discipline, in all its aspects, has the blessing of its subjects in view. It is not for destruction, but for their instruction and profit. It applies to those who are the children of God alone; the world is under judgment, not discipline. It continues throughout the whole of the believer's earthly course. It may be instructive, preventative, corrective or punitive, and under such discipline, believers may either "despise", "faint under", or be "exercised by" the Lord's dealings (Heb. 12:5-11).

The Christian Assembly is called the "House of God, the Church of the living God" (I Tim 3:15), and holiness becometh God's house for ever (Psalm 93:5). Viewed in this aspect, the Church is a sphere of present judgement (I Peter 4:17), for sin must not be allowed.

Doctrinal and Moral Evil. Departures from faith, the doctrine (Gal. 1:9; 5:10-12; 1 Tim. 1:19,20; Rev. 2:14,15, 20), determined self-will and perversity (Matt. 18:17; Titus 3:10), and such immoralities in practice as are described in I Cor. 5:1,10,11, bring Divine judgement on the offenders, and on this account the assembly is called upon to unitedly act in expelling such from their midst.

A Testing Time. When there is need for godly discipline on an offender, or an outbreak of such evil in a company of God's people, as calls for united action, it is always a testing time and ought to be a season of heart searching humiliation and confession by all (1 Cor. 5:2). The dishonour done to the Lord's Name, the cause of stumbling given to young believers, and the evil effects upon the unconverted around, should all be felt and mourned as a common shame. Neither personal feelings, earthly relationships, nor party sympathy should be allowed at such a time to hinder from giving effect to the Word of the Lord.

Guilt Proved. The proof of guilt must be so full and clear, that the consciences of all will be convinced of the justice of the discipline. One witness is not sufficient (see Deut. 19:15; I Tim. 5:19; 2 Cor. 13:1). He might be false, and the innocent be made to suffer. Divine discipline is impossible in a divided assembly, one part taking the side of the accused, and the other against him.

Excommunication. After all efforts have failed to gain and recover the sinning one from evil doctrine or ungodly practices into which he has fallen, there is only one course remaining for the assembly, that is, to put away from among themselves "that wicked person" (1 Cor. 5:13). They have not to decide whether or not he is a true believer, but to deal with him as one who for the present is no longer to be regarded as a "brother", or fit for the fellowship of the Christian assembly. Where this is done according to God and with His commandment (Matt. 18:18), it ought to be recognised by all other assemblies. Woe be to those who would seek to make it void! They will assuredly be judged of the Lord.

Social intercourse. The words "no not to eat" (1 Cor. 5:11), or "not even to eat", prohibit social intercourse, as well as Christian fellowship with one thus put away. While showing the ordinary courtesies of life which we owe to our fellowmen, it is of the utmost importance that nothing should be done or said to nullify the discipline of the assembly, and thus to hinder the divinely appointed remedy for his restoration. There is no such thing in Scripture as receiving to, or putting away from "the Lord's Table", as is sometimes said. The Word says, "put away from among yourselves", that is absolutely.

The Object of Discipline. All godly discipline - even the final act of excommunication - has as its object, the repentance and restoration of the sinning one, first to God, and then to the assembly. He is put where God may judge and deal with him (see I Cor.5:13), but a watchful eye should ever be kept, and the faintest sign of restoration to God be welcomed. It has often been remarked, how comparatively few of those who are "put away" for holding evil doctrine are ever restored, while many who fall under the power of sin, and are disciplined as God has commanded, are humbled and restored. This may teach us how serious a matter it is to fall under the power of error, and it may also warn us not to make void godly discipline upon such. This would confirm them in their errors, as many, alas! have been, by means of a false charity, which has more respect for man's pride than God's truth. To receive or sympathize with one thus dealt with, is to sooner or later incur the Divine judgement.

The Effect of Discipline. When it becomes necessary for an assembly to deal in godly discipline with one of its number, it ought to be carried out in such a manner as will cause deep searching of heart to all others. When of old, a stone in which the plague of leprosy was found was removed from its place in the house, and cast "into an unclean place without the city" (Lev. 14:40), the whole of that house in which the stone had been was to be "scraped within round about" (v.41), and all that was scraped off was to be cast forth into an unclean place. So when godly excommunication takes place, it should be accompanied by the searching action of God's Word (Heb. 4:12) upon all in that assembly, leading to self-judgement and confession (1 Cor. 11-31).

The Recognition of an Assembly's Discipline. As a rule, when things are in godly order, and saints are in subjection to the Lord and to one another, the discipline of one assembly will be regarded as valid, and acknowledged by others. It would be a breach of all confidence and godly subjection, to knowingly receive one who has been righteously put away.

Restoration. "Them that are without God judgeth" (I Cor. 5:13). There the one put away must be left, until the effect of Divine discipline is manifested in a desire for restoration to the fellowship of the saints. Here, spiritual discernment and shepherd care must have their exercise. It is not the work of all; particularly not of the young and the inexperienced in an assembly, to deal with such matters. Nor ought the restoration of one so dealt with, be unduly hastened, until the confidence of all has been gained Then it ought not to be delayed.

Fellowship and Service. Although sufficient confidence may have been regained among the Lord's people, who had shared the sorrow and borne the shame of the sinning one's fall, to receive him back to the assembly, it may not be that he is yet spiritually fit for any public service in which he had formerly shared. A lowly spirit and a humble walk would be most fitting.

Unjudged Evil. Sin unjudged in the midst of an assembly, whether in doctrine or morals, is likened to leaven (Gal. 5:9; I Cor. 5:6,8). This, if not purged out, but allowed to remain, works secretly, until it permeates the whole of that or those among which it is (Matt. 13:33). The result of such evil retained is, that the whole spiritual and moral tone is lowered, the Spirit is quenched, and very soon, departures from the ways of the Lord are lightly esteemed.

United Action. The Word regards each local assembly as governed by the Lord alone (Matt. 18:20; Rev. 1:13; 2:1), and from Him it receives praise or blame according to its condition. But there are many exhortations to oneness of mind and judgment regarding doctrine and discipline, and in giving of counsel in matters of difficulty (Acts 15:22,23). These Divine principles, applied with wisdom, will help to cherish that fellowship of saints which looks not alone on its own things, but also seeks the companionship and blessing of others.

-Extract from a booklet by the late J. Ritchie.

My meditation of Him shall be sweet. Psalm 104:34.

Perhaps, in these busy days, what Christians need most is the habit of devout meditation. There may be stated time for prayer and Bible-reading, and yet little or no meditation. It is in those quiet seasons of prayerful meditation, over some fact or declaration of God's Word, that our faith strikes its roots down deep into the truth Time is needed to appropriate personally what is already ours in Christ. It is in this way that our knowledge, which at the first is elementary, though true and saving, becomes deepened and developed. References to this fuller knowledge are very frequent in Paul's Epistles. For the lack of it many of God's children are weak and superficial. Our meditation, if it is to be profitable, will be "of Him".

By meditation too, we sow the seeds for future action. As out of the heart are the issues of life, so by meditation we lay up in our heart that word of life which will occupy our thoughts, purify our desires and direct our wills.

- Selected.

HELP FOR HOME LIFE - 7
Samuel's Parents

Of all the insights we have into family life in the Bible, none more touchingly displays the availing power and far-reaching effects of a mother's prayers than does the story of the birth of Samuel, and the remarkable place he filled for God in later life.

Despite the dark and discouraging days in which they lived with the dreadful corruption of the priesthood, Elkanah, who was to become the father of Samuel, continued to go up to Shiloh year by year to worship and sacrifice to the Lord of Hosts. This Divine title appears here for the first time in Scripture. Whether we think of the starry host of the heavens, the hosts of angels that serve Him continually, or the hosts of men, He is over them all and knows each one individually even to the least and smallest. James uses this title in ch. 5:4 to declare that our God hears the prayers of the oppressed and needy, and will take up their cause in due time. Of the seven times it appears in the Book of Psalms, six are found in psalms devoted to the sons of Korah who were spared when their father died as a leader of rebellion against the Lord, see Numbers chapter 16 and 26:11. We also learn from I Chron. 6:22-28 that Elkanah was a descendant of Korah. How often Elkanah and his household would be reminded of the mercy and care of the Lord as they worshipped the Lord of Hosts in Shiloh each year.

But there was deep sorrow in the home. Contrary to the original intention of the Creator, Elkanah had two wives. Peninnah was the mother of his children, but Hannah, whom he loved dearly, was childless. The Lord had prevented her from bearing. As the years passed, no doubt the question would often arise in Hannah's heart, "Why does the merciful Lord we worship withhold this joy from me?" To add to her sorrow, Peninnah used this as a taunt to "provoke her sore, for to make her fret", and specially so each time they went up to the house of the Lord. How cruel the human heart can be, even with the name of the Lord and His truth on the lips. When they sat down together at the family sacrifice, Hannah wept and could not eat, and even Elkanah's love and consolation could not remove her grief.

But out of the extremity of her distress, Hannah called on the Lord of Hosts. It is one thing to worship the Lord in His house among His people, but it is quite another to earnestly plead with that same Lord to bring relief into one's own personal distress. Hannah prayed, "0 Lord of Hosts, if Thou ...... give unto Thine handmaid a man child, then I will give him unto the Lord all the days of his life". As she prayed in faith, the peace of God so filled her heart, that though she still must wait for the answer, she was able to go and eat, and "her countenance was no more sad". How encouraging this is for Christian mothers, and all of us, in the distresses of life today. It reminds us of the promise in Phil. 4:6,7. "Be careful for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus".

God answered her prayer, and in due time she bore a son and she called him Samuel, which means "heard of God".

But the effects of her prayer were to be far-reaching, for she had called upon our God Who "is able to do exceeding abundantly above all that we ask or think" (Eph. 3:20). Let us consider the following:

1. The effect on Hannah. Not only did the intervention of the Lord effectively silence the taunts of her adversary, but her own knowledge of God was vastly expanded, as her prayer or song of praise in chapter 2 shows. Her heart was now filled with a deep joy and confidence in the utter trustworthiness of the Lord. "There is no rock like our God" (v.2). She also found Him to be a God of knowledge Who weighs human actions, whether they be done in pride and malice, or humility and love, though alike in the eyes of men. He is able to exalt the humble and abase the proud contrary to normal expectations, and even life and death are in His hand. He holds the very earth upon which we live, in its place. As she thought of the day when she would leave Samuel at the Temple, she might well wonder how he would be kept from the evil influence of Eli's wicked sons, for he did not yet know the Lord. But the assurance came into her heart. "He will keep the feet of His saints, and the wicked shall be silent in darkness". From this, her understanding of the Divine purpose widened to embrace that day still future when the Lord shall judge the ends of the earth, and reign as king forever.

2. The effect on Eli. At first, misjudging her sorrow and silent prayers, he rebuked her sternly for drunkenness. He softened when he learned she had been praying, and when she returned with Samuel, and told of her answered prayer, he worshipped the Lord. Her subsequent yearly visits with the little coats that she had made, awakened him to the cost of her sacrifice in lending her only son to the Lord, and he prayed that the Lord would recompense her by giving her more children. Finally, in spite of his dreadful failure with his own sons, he was the one who taught the child Samuel to recognize and obey the voice of the Lord when He called.

3. The blessing it brought to Israel. That mother's gift of her son would be precious to the God Who spared not His own Son and God used him in a special way. Samuel became a man of God, enjoying rare intimacy with the Lord (1 Sam. 9:15,16). He was a man of prayer as well, saying on one occasion, "God forbid that I should sin against the Lord in ceasing to pray for you". He is named in Psalm 99:6 and Jer. 15:1 as one of God's outstanding intercessors. He was also a prophet and a judge, and under his ministry, the nation was lifted from the lawless days in which there was no king in Israel, to the day in which David was anointed to be king, the man after God's own heart under whose rule the kingdom would be united in new heights of prosperity

Many and varied are the pressures and trials that bring grief and sorrow into the hearts of believers today, but let us be encouraged by the example of Hannah. The effectual fervent prayer of a righteous man (or woman) availeth much. James 5:16.

- R.M. Goatley.

"WHAT IS THAT IN THINE HAND?"
Exodus 4:2

The above question was addressed to Moses when he hesitated to accept responsibility. Likely he thought the work was too big for him, and rather than shoulder it, he thought he would step out and give it to others. But Moses was the chosen vessel and he was well equipped for this noble work. The rod was in his hand - the rod with which he tended Jethro's flock, chastised the people of Egypt, made a way for Israel through the Red Sea, and brought water from the flinty rock. All he needed with his rod was God's blessing.

The above question might well be addressed to many in the assemblies of the saints today. The plea is often put forth - "I do not have a great gift". All God's children are endowed with some gift, hence the importance of finding out what God has put into one's hand.

Think of what Shamgar had, an ox-goad, a very crude instrument, yet it was used to deliver Israel. Think of Samson with a new jaw-bone of an ass, and David the shepherd boy, (who was considered of little account even in his own family circle) taking a stone and killing Goliath, and making God's people rejoice. What a rebuke to those today who will have none but refined and cultured preachers.

In John chapter 6 we have a very interesting incident. We see a hungry multitude, and the Good Shepherd's desire to feed them. The men of front rank had no food for them. Some even suggested sending them away. Andrew steps upon the scene. Had he bread? No! What had he? By some means or other he had discovered that in the company was a lad with five barley loaves and two fishes, and he rings out, "There is a lad here." Andrew was not the type of man to despise small things but at the proper time, he sought to bring the lad forward. Andrew did not have anything himself, but he encouraged him who had. On the other hand, the lad did not push himself forward and say, "The old men are no use today". He calmly waited till he was introduced by Andrew.

We learn two very important lessons from this incident. One is, for leaders not to discourage the lads but encourage them. The other is, the lads must not set aside the leaders, but quietly wait for opportunity. God will see to it that sooner or later an Andrew will say, "There is a lad here". What blessing for the multitude through Andrew's wisdom and the lad's humility.

Another incident in this connections is worthy of note. A widow coming to the treasury with two mites - all she had - and she gave it to God. She could have sung with a good conscience, "Nought that I have mine own I call". What a commendation from the Master - "She hath cast in more than they all".

One further incident for the encouragement of sisters. In Acts 9 we read of Dorcas dying. When she is laid in the upper chamber, the widows gathered weeping and showing the garments she had made while she was yet with them. You could scarcely have seen what was in her hand - a needle - but she used it for God. "Who hath despised the day of small things"?

- J. Hutchinson

THE DOCTRINE OF THE CHURCH
AND THE CHURCHES
The Churches - 5

7. Discipline.  This is necessary in the family, in the community and in the assembly. The psalmist confessed the need for discipline when he said, "Holiness becometh They house, 0 Lord, for ever". The honour of the Lord's Name and the holiness of His nature are involved in an assembly of believers, seeing it is "an habitation of God by the Spirit" (Eph. 2:22).

Discipline should be prompted by a sense of the Lord's honour and should be carried out in a spirit of love to the erring. The purpose of discipline is always restoration, and this fact needs to be constantly kept in mind.

There are two types of discipline mentioned in the New Testament - external and internal. The former has to do with putting away from the fellowship of the church - see I Cor. 5, while the latter indicates disciplinary measures carried out within the church. It is a mistaken idea that all discipline is external, that is, excommunicative in character. There are wrongs that require disciplinary action but which do not warrant the extreme of excommunication. In other words, the principle of discrimination in discipline is taught in the New Testament. These aspects of discipline may be further considered as follows:

(a) External Discipline. Unsound doctrine and sinful practice call for putting away from fellowship. "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard or an extortioner; with such a one no not to eat" (1 Cor. 5:11). In such cases the issue is clear - "therefore put away from among yourselves that wicked person". In his second letter John deals with the doctrine of Christ and warns about receiving any who brings not this doctrine.

Clearly there is no place in an assembly of Christians for those who deny the faith in any respect. The Deity and Humanity of Christ, His atoning death and bodily resurrection, etc. All the truth about Christ is of such importance that denial of any part warrants putting away from fellowship.

(b) Internal Discipline. There are several aspects of this throughout the Epistles. There is the case of "a man overtaken in some fault" (Gal. 6:1). The remedy here is "ye who are spiritual restore such an one in a spirit of meekness". Then there unruly persons who must be warned (see I Thess. 5:14). There are also disorderly persons and busybodies who are to be commanded and exhorted by the Lord Jesus Christ "that with quietness they work and eat their own bread" (2 Thess. 3:11,12). Previously in verse 6 Paul counseled the Thessalonians to "withdraw themselves from every brother that walketh disorderly and not after the traditions received". Then in verses 14 & 15 they are not to mix with the man who disobeys the epistle, that he may be ashamed. Yet they are not to count him as an enemy, but admonish him as a brother. There are also cases where them that sin are to be rebuked before all, that is, all the church, that others may fear, 1 Tim. 5:20, while in Titus 1:10,11 there are unruly and vain talkers and deceivers whose mouths must be stopped. In all these cases the discipline is applied within the assembly, and provided it is carried out by spiritual men in a spiritual way it is bound to be effective.

Discipline ensures the maintenance of the Lord's honour in the churches of the saints.

- G. Maclachlan

Every bit of grief and sorrow,
Jesus knows;
All the dreading of tomorrow;
Jesus knows;
All the sadness and the sighing;
Fading hopes around thee lying,
All the burden of the crying,
Jesus knows.

All thy bitter disappointments,
Jesus knows;
Crosses - that are His appointments;
Jesus knows;
Dost though cloud thy days with worry?;
Take the cross He bids thee carry -
Not for long His aid will tarry,
Jesus knows.

Doubts and fears that so oppress thee;
Jesus knows;
Vain regrets that will distress thee;
Jesus knows;
Lonely hours from loved ones parted,
Loss, that leaves thee broken-hearted
And those tears that memory started,
Jesus knows.

Yes, thy very grief and sorrow;
Jesus knows;
From this thought sweet solace borrow;
Jesus knows;
He has promised not to fail thee;
Never leave thee nor forsake thee,
Oh to trust in Him completely,
JESUS KNOWS!

-Edith L. Hennesay

RETURN UNTO ME SAITH THE LORD

A soul estranged from God will seek diversion in anything, yet find satisfaction in nothing, save the Fountain of living waters which he had forsaken.