Feature
The Purpose Of Discipline
by J. Carl Laney
(Continued from Page 2)
The manner of restoration
Paul offers two guidelines in Ga 6:1 for those spiritual persons who would go to the aid of a wounded Christian. First, Paul says that the restoration ought to be done “in a spirit of gentleness.” The word “gentleness” (NASB) or “meekness” (KJV) is the same work (prautes) used in the list of Spirit-produced virtues in Ga 5:22. While our English word “meekness” is often equated with weakness, the Greek word prautes has no such implication. It does no suggest weakness, hesitation or compromise. In classical Greek the verb form of the word was used to speak of taming wild animals. Hence, the word implies strength under control.
For the Christian, prautes is a condition of the heart and mind which evokes courteous, considerate, thoughtful and humble dealings with others. It is the opposite of pride, self-assertiveness and self-interest. The meek, or gentle, Christian is neither shocked nor dismayed at the failure of others, for he is not occupied with making comparisons.
Church discipline, says Paul, is to be carried out in an atmosphere of gentleness. The gentle person God uses to help restore a sinning saint will be firm and uncompromising, and will never deny the awfulness of sin. But the person God uses will also show Christlike consideration for the fallen believer. The words of the hymn writer, Kate B. Wilkinson, express well both the source and result of the virtue of gentleness: “May the mind of Christ my Savior live in me from day to day, by His love and power controlling all I do and say.”
Paul’s second guideline for those helping in the restoration process is that they beware lest they too fall into temptation. Paul warns, “Restore such a one in a spirit of gentleness, looking to yourself, lest you too be tempted.” The word “looking” means more than just seeing the facts. It implies mental consideration. The Greek word (skopeo) is the one from which we derive our words “microscope” and “telescope.” It suggests the idea of looking with contemplation and reflection.
Paul indicates that paying close attention to ourselves – our attitudes and actions – is for the purpose of avoiding a careless response to seductive temptation. But are we not talking about the “spiritual” Christian? Certainly those who have the spiritual maturity, insight and ability to restore a fallen sinner would not succumb to the same sin! “Don’t count on it,” says Paul. He is warning the spiritual Christian to beware of the deceitfulness of sin, not to let it catch us by surprise or take us unaware. In the process of correcting and restoring others, we must watch our steps, lest we too succumb to Satan’s schemes!
Even the most mature can be duped. On the night of December 6, 1942, Admiral Kimmel, Commander in Chief of the Pacific Fleet, attended a dinner party with a number of important naval commanders and their wives. One woman there, the wife of Admiral Halsey, insisted the Japanese were going to attack. But everyone at the dinner party thought she was crazy. Twelve hours later the Japanese bombed Pearl Harbor, destroying most of the U.S. Navy’s Pacific Fleet.
At a naval inquiry in 1944, Admiral Leary spoke of the complacency at the dinner and at the daily conferences held by Admiral Kimmel during the weeks preceding the attack. When asked whether any thought ad been given to the possibility of a surprise attack by the Japanese, he said, “We all felt that the contingency was remote . . . “ The same attitude was expressed by other naval officers: “We always felt that it couldn’t happen here.” Admiral Kimmel’s advisors concurred that they acted on the basis of an “unwarranted feeling of immunity from attack.” Their lack of vigilance led them down the pathway to unexpected disaster.
Paul is warning all Christians who would come to the aid of a wounded soldier, “Don’t operate under the delusion that you are immune to attack.” A.T. Robertson, the noted Greek grammarian, offers this warning: “Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.” 1
Being burden-bearers
Paul adds a further note on Ga 6:2 to encourage mature Christians to share in the work of restoring a sinning saint. He says, “Bear one another’s burdens, and thus fulfill the law of Christ.” 2 While this verse has been applied (and rightly so) to many different situations in which Christian love may be expressed, the application in this context concerns church discipline. Believers ought to be concerned about helping other Christians recover from moral lapses. The Galatians are exhorted to “keep on bearing one another’s burdens.”
What burdens might Paul have in mind? Perhaps the burdens may be thoughts of the shame, grief, depression, and remorse that result form the exposure of one’s sin. Perhaps they are the discipline, the loss of position, and the difficult circumstance experienced by the Christians who has undergone moral catastrophe. Whatever the burden, Paul exhorts the believers not to let the brother or sister bear it alone. Others need to come alongside and give help when it is needed.
The motivation for such aid is none other than Christ’s law of love. The “law of Christ” refers to the principle of love for God and for one another (Dt 6:5; le 19:18; Jn 13:34, 35), which serves as the basis for God’s instructions in both the law and the prophets (Ma 22:34-40).
It appears quite clear from our study of Ga 6:1-2 and other related texts that God designed church discipline to restore fallen saints. That objective ought to be preeminent in any disciplinary action within the church, for sharing in the recovery of one of God’s flock is a precious privilege – and a weighty responsibility. Discipline must be done firmly, yet gently, and always out of love. Those who share in the process also share in the joy of seeing a saint restored. Does not the Father rejoice over the recovery of the one sheep more than over the ninety-nine which have not gone astray (Ma 18:13)?
J. Carl Laney, Th.D., is Professor of Biblical Literature at Western Seminary in Portland, Oregon. He has served as a visiting professor at seminaries in the Philippines and the Netherlands and has also served as interim-pastor of a number different churches. A contributor to a number of theological journals and Christian magazines, Dr. Laney has also published several wonderful books on the Bible and theology. He enjoys outdoor activities including camping, hiking, fishing, skiing, gardening, and canoeing, and can often be found in his garage restoring antique cars. An expert on the historical, geographical, and cultural backgrounds of the Bible, Dr. Laney serves as Coordinator for Israel Study Programs at Western Seminary. He and his wife, Nancy, are the parents of four grown children and one grandson.
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