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Home > Resources > Sermons > Galatians

RESPONSIBILITY IN THE BODY: CONGREGATIONAL DISCIPLINE

GALATIANS 6:1

NOVEMBER 15, 1998

 

"No man is an island to himself," so wrote the poet. While this is certainly true in society, it is especially true within the body of Christ. Scripture uses terminology to describe the church which points, not to the individual 'doing his own thing', but to the corporate relationship Christians have with one another. We are called "the body of Christ," "a holy temple in the Lord," "fellow citizens with the saints," "God's household," "a dwelling of God in the Spirit." Even the term "church" implies those who are called out together from the world into the common relationship to Christ. Being part of one another in the body of Christ carries with it responsibilities toward one another. A quick read through the New Testament will yield dozens of "one another" passages, in which the Christian is to assume responsibility toward his fellow Christian in a multitude of ways.

 

Within the responsibilities we have for one another in the church comes congregational discipline. The past century has witnessed almost total neglect of this responsibility. Consequently, we have also witnessed a decline in church life, a marring of Christian testimony, and a weakening of the church. As John L. Dagg, Southern Baptist's first writing theologian expressed it, "It has been remarked, that when discipline leaves a church, Christ goes with it" [Manual of Church Order, 274]. A return to biblical church discipline can help to restore the church to its beauty before God and function in society. The responsibility for church discipline falls upon all of us in the body of Christ.

 

Mark Dever has written a helpful booklet concerning Nine Marks of a Healthy Church [Founders Press]. His comments on church discipline point to its necessity for a church to be on target with Christ's design.

Biblical church discipline is simple obedience to God and a simple confession that we need help. Its purpose is positive for the individual disciplined, for other Christians as they see the danger of sin, for the health of the church as a whole, and for the corporate witness of the church. Most of all, our holiness is to reflect the holiness of God. It should mean something to be a member of the church, not for pride's sake, but for God's name's sake. Biblical church discipline is another mark of a healthy church [24].

In a number of the great confessions of the church, the disciplining of its members is listed along with preaching of the gospel and observance of the ordinances as evidences of a truly New Testament church. We can typically think of discipline in its terminal expression, i.e., excommunication. Yet the emphasis of our text and many other passages is that we are to seek to exhort, encourage, and admonish one another so that we do not out of necessity arrive at terminal discipline. This cannot be the responsibility of just a few. It belongs to the entire church to help discipline its membership for the purpose of holiness and purity. How are we to function in regard to the responsibility of congregational discipline?

 

I. The Church at discipline

 

We must bear in mind that Paul has been explaining to the churches in Galatia the need to press forward in their walks with Christ. It is the maintenance of the Christian walk that yields freedom for the believer in daily life. Christians are to avoid the extreme of legalism on the one hand (5:2-15) and libertinism on the other (5:16-26). We are to give ourselves to walking by the same Holy Spirit who indwells us (5:25). Consequently, we will see the manifestation of the fruit of the Spirit in our lives (5:22-23).

 

But the clear reality is that we do not always walk away from the paths of sin. The times come in the life of the body of Christ that some of its members slip into patterns or habits of sin. Typically, these are not times of recklessly pursuing the paths of sin, rather they are the normal courses of life in which the Adversary lays a trap and the believer falls into it. Or the weakness of the flesh give way to temptation so that the believer is snared. All of us have the propensity for these things. So, in light of this, we are admonished, "Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted."

 

1. Reality of sin

 

We must face the reality of sin among believers. Yes, we have been redeemed from the penalty of sin through the atoning death of Christ. Yet we still live in these bodies. Christ came and died and rose again so that we might delivered from sin with its power. But as long as we are in these mortal bodies, we face the struggle of giving way to temptation and sinning against the Lord. Certainly, the believer will be one who has a different attitude toward sin than his counterpart in the world. He has an indwelling power and strength to deal with sin. He has a promised "way of escape" so that he can bear up under temptation and turn away from sin. While these things are all true, we still at times find ourselves "caught" in sin.

 

Did Paul have a particular sin in mind when he wrote this epistle? It is obvious in his epistle to the Corinthians that he did have particular sins in mind, sins such as divisiveness, suing a Christian brother, and even issues of immorality. However, the context does not give us any reason to think that Paul was pointing toward one sin or one person sinning. Instead, he speaks as a generalist in this approach to dealing with sin in the body. "Even if a man is caught in any trespass," not a particular trespass such as a moral issue or a ethical matter, but instead he refers to some sin which wounds the believer's character and mars the purity of the church.

 

The term "caught" conveys the idea of someone being overtaken by surprise or overpowered before one can escape. It does not seem that Paul is thinking of the premeditated, callused, indifferent spirit of going headlong into sin. Those who do this certainly need discipline. It may be that they really need evangelism  more than discipline! But the one "caught" has gotten too close to the edge so that the ground gives way and before he can jump back he slips into the pit of sin.

 

Have we not all had times like this? These are grievous times when we perhaps nurse an attitude too long so that we slip into bitterness. Or we give way to indulging our minds in some area of impurity so that we find ourselves trapped by a lust or even an act of sinful practice. Or we go too far in the use of our tongues so that we sin by our conversation.

 

So what is to be the attitude of the church to one another in regard to such sin? We can ignore it and hope it goes away. Or shrug our shoulders and act as though it is not there. But the fact is, there are some sins that are difficult to shake. We need the help and counsel of others to pull us out of the pit into which we have fallen. Other sins are habitual, so that we need the firmness of accountability to help us turn completely from them.

 

The church can also take the attitude of writing-off anyone involved in sin. This is the pattern of legalistic groups in particular, who are so rigid in what they expect in terms of outward behavior that they have no room for those who will not maintain their standards.

 

Instead, the church is to become involved in one another's lives. We are to seek to develop the sort of closeness and intimacy with each other so that we recognize when a brother or sister is slipping into a pattern of sin. Then be involved in helping to call their attention to the sin, giving them biblical counsel, praying for them and with them, and holding them accountable until the sweet light of deliverance has taken place.

 

2. Mutual concern

 

I believe it is significant that Paul begins this statement with the familiar name, "Brethren." This issue of sin in the body is not just the concern of the elders of the church. It is everyone's concern. Each of us has a responsibility for maintaining the purity and unity of the church. Each of us has a job to do in helping to protect the character of the individual as well as the corporate testimony of the church. Paul was saying, "Brethren, it is your responsibility for each other in the church. If a brother falls into sin, then by virtue of your union with one another in the body, it is your problem as well as theirs."

 

Perhaps one reason the church of our day has given little attention to the issue of congregational discipline is due to a poor, overall concept of what the church really is. We may use terms like "body," "fellowship," and "local church" without understanding what they convey. All we have to do to verify this lack of understanding in our day is to glance at the disparity between church membership and church attendance. A couple of hundred years ago, to be a member of a church meant that you were not just on the roll but you were active in participation. Today, there are literally millions of church members who give no attention to attendance. Some even join churches without any intention of being actively involved! The standards for membership are so lowered and the expectations of members are so discounted that church membership means very little to the average person.

 

One of the clearest passages addressing what it means to be part of the church is found in I Corinthians 12. Here Paul addresses a confused church, helping them to sort through their divisions and abuses of each other so that they might see what it meant to be part of the body of Christ.  

(1 Corinthians 12:20-27)  

 

20 But now they are many members, but one body. 21 And the eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you. 22 Nay, much rather, those members of the body which seem to be more feeble are necessary: 23 and those parts of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness; 24 whereas our comely parts have no need: but God tempered the body together, giving more abundant honor to that part which lacked; 25 that there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it. 27 Now ye are the body of Christ, and severally members thereof. [American Standard Version]

As the 25th verse of this text tells us, all "the members should have the same care for one another." We are not to be a group of cliques tolerating one anothers' existence within a local church. Nor are we to be of the mind-set that we are more important than others in the church. Instead, we are to take the time to get to know one another in the church; learn one another's needs; discover ways that we can minister to one another. I am not suggesting that this can be accomplished by a couple of get-togethers! This is a long-term commitment toward one another. Those who flit about from one church to another without understanding their commitment to the body will not develop in this area. Mutual concern for one another is not an option in the church. It is a necessity. And with this concern comes the action of discipline.

 

3. Spiritual people in action

 

It is much easier to stand on the sidelines and watch others than to take action in people's lives. By every stretch of the imagination, it is also more comfortable to just take care of yourself and ignore everyone else. But this is not an option for members of the body of Christ! Notice what Paul writes, "Brethren, even if a man is caught in any trespass, you who are spiritual restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted." Here is where some try to find an easy-out. They will say, 'Well, I'm not spiritual, so I will let someone else handle the disciplinary matters'. What does Paul mean by "spiritual" people taking action?

 

The word simply means 'one who possesses the Spirit'. Standing in opposition to this are those who pertain to the flesh, who are still under the Law (5:17-18). In light of what Paul has dealt with in chapter 5 concerning walking by the Spirit, living by the Spirit, being led by the Spirit, and the fruit of the Spirit, it is obvious that he does not mean that you have attained to a certain level of spiritual development, therefore you can take action on issues of discipline. Instead, it is a matter of being indwelt by the Spirit and especially, being filled by the Spirit, which means that you are seeking to live your life under the control of the Holy Spirit (Ephesians 5:15-18). So what he is saying is that those of you who live by the Spirit and are consequently walking by the Spirit and being led by Him, you have the responsibility of helping the weaker brethren through those times of struggle with sin. You are not to neglect what has been entrusted to you by the Spirit. As John Calvin expressed it, "The more any man is endowed with grace, the more he is bound to devote himself to the edification of the weaker brethren" [CNTC, 109].

 

Timothy George states it clearly: "Those who are spiritually minded, that is, those whose lives give evidence of the fruit of the Spirit, have a special responsibility to take the initiative in seeking restoration and reconciliation with those who have been caught in such an error" [NAC, 410]. What it amounts to is that if you do not have the qualification for helping to restore a brother, it may be that you are in need of restoration yourself. Obey the exhortation of the Word. Take the time to be involved in others lives in helping to restore them to wholeness in the body of Christ. No, none of us can take the place of the Lord nor should we even try to do so. But He has chosen to use members of the body as agents of encouragement, counsel, and help as a brother or sister works through issues of sin in their lives.

 

Am I suggesting that we put on our spy glasses and try to find some error in another person's life? Certainly not! But I am exhorting all of us to not be afraid of helping a fellow member of the body of Christ work through problems with sin. It may be that you call attention to sin in someone's life. You do not talk about them but you talk to them concerning their sin. You pray for them and with them. You explain the Scripture to them. You hold them accountable. You stick with them until they are restored to wholeness in their walk with Christ and fellowship in the body.

 

II. Counsel for discipline

 

Okay, you say, I see that I'm to be involved in congregational discipline. Now what? This is a new thing to me, so what am I to do? Our text, while concise, offers clear instruction on what we are to do in relationship to discipline. Though this text does not address the full process of discipline which we read in Matthew 18:15-20, it does explain the initial reasons and concerns in discipline.

 

1. Goal of restoration

 

The goal in discipline is not punishment but restoration: "...you who are spiritual, restore such a one in a spirit of gentleness...." In talking with people about the subject of church discipline, I almost get the idea that most people think that discipline means you are removing someone from the church. That is the final means of discipline, but removal from membership is the last resort, the last measure as a possible hope for restoration to fellowship. So let us not hear "discipline" and think "removal." Many of us are involved in exercising measures of discipline without possibly even knowing it. When you admonish someone who has gotten lax in their church attendance, you are participating in discipline. Your goal in this is not to chide but to see the brother or sister return to faithfulness to the body of Christ. When you speak to someone about an attitude or a sinful practice in his life, you are participating in discipline.

 

Paul explains that the goal is "restor[ation]." The word was used in ancient times to refer to fishermen mending their nets and doctors setting a broken bone. The picture is that the normal pattern of life and practice has been affected. So measures are taken to bring back normalcy. When I made my infamous week-long trip on a shrimp boat in the Gulf of Mexico, the first thing we did before launching was to mend the nets. The captain did not look at the broken nets and say, 'Get rid of them! We don't need any more of these broken nets!' Instead, he instructed the crew to go through the tedious process of evaluating each net and threading new line where the breaks existed. It was a slow process of restoration but a necessary one for continued usefulness.

 

The same picture helps us to understand what Paul is explaining about discipline. When we encounter a brother or sister "caught in any trespass," we are not to write them off or cast them aside. We are not to give up on them. We've all had times when we've felt like giving up on someone who seems to be so poor in their spiritual development and so careless with sin. So Paul reminds us, "each one looking to yourself, lest you too be tempted." You too can fall prey to sin and you certainly don't want someone giving up on you! Likewise, do not give up on others, but seek to "restore such a one" to fellowship and usefulness in the body.

 

He does not tell us to hammer them or harass them. He does not tell us to tear them apart. Instead, we are told to do the careful work of a surgeon, bringing the broken bones together, binding the wound, and waiting through the process of healing. Nothing short of complete restoration to fellowship and usefulness is our goal. Will this take time? Yes. Will this require involvement beyond the normal routine? Yes. Will this possibly be costly to me? Yes. Is there the chance that my efforts will not be received and the person will go on in his sin? Yes. But with all of this, we are to be faithful to what God has called us to do within the body of Christ.

 

2. Attitude of gentleness

 

There were obviously some in Galatia who had a harsh, stern, legalistic, 'I-told-you-so' attitude. So the Apostle carefully explains that the work of restoration is to be done "in a spirit of gentleness." The Greek term means that our energies and strengths are under control. The word implies an unselfishness in dealing with others, an exercise of personal discipline over one's own personality in order to accomplish the greater good in another's life.

 

Timothy George has explained this with clarity.

Contrary to some interpretations of the word "gentleness," Paul was not here calling for the kind of leniency that overlooks the transgression committed or precludes any kind of penitential act on the part of the transgressor. But he was saying that the work of restoration should be done with sensitivity and consideration and with no hint of self-righteous superiority [NAC, 411].

Perhaps one of the biggest dangers Christians face is becoming puffed up over one's faithfulness to the Lord. If the devil cannot bring us down by unfaithfulness, he will do what he can to tempt us to arrogance and pride over our spirituality. At the heart of Paul's exhortation comes the reality that any one of us could be on the receiving end of discipline. The moment we think that we can never fall into sin is the moment we are in our gravest danger. "Therefore let him who thinks he stands take heed lest he fall" (I Cor. 10:12). With this in mind, we are to exercise "gentleness" in the way we treat others.

 

Does this mean that there is never a place for firm words? Certainly not. But even in speaking firmly and frankly to a brother, there is to be the exercise of self-control and the reality of our love for that brother. The simplest way to explain this is to let the fruit of the Spirit prevail even in the exercising of discipline and restoration in a brother's life. This means that we cannot approach disciplinary matters with a cockiness nor prayerlessness. We must keep in mind that we are dealing with an issue of extreme importance, which requires that we keep all of our spiritual faculties sharp. Foremost, we must maintain love for the sinning brother so that we might truly help him with the right attitude for the glory of Christ and not for some personal satisfaction.

 

3. Concern for purity

 

Martin Luther quoted Augustine in his comments on this passage: "there is no sin which any man hath done, but another man may do the same." Then Luther adds, "We stand on slippery ground, therefore if we wax proud and confident nothing is so easy as for us to fall" [Commentary on Galatians, 360]. Thus we find the Apostle telling us in the matter of discipline to do so, "each one looking to yourself, lest you too be tempted."

 

Discipline involves purity. It is a corporate purity, so that we give concern for a member of the corporate body that has caused the church's character to be marred. One member's sin affects the other members of the body. When one slides into patterns of reprehensible behavior, it colors the entire church. So at issue is the purity of the church corporately.

 

But discipline also involves personal purity. We might be the next one to fall prey to the same sin as another. I've sometime heard a Christian say concerning someone else's sin, 'Oh, I would never do that!' Yes, we would hope that this will always be the case. But unfortunately, this is not so. When we begin to get comfortable with sin in our midst, evidenced by an unwillingness to be involved in helping to restore the sinning brother, we might find our own resistance to the sin lowered.

 

In addition, when we think that we are incapable of committing certain sins, then we are failing to recognize the human propensity for sin apart from the grace of God. There can be an arrogance about living an outwardly righteous life. Do we not see this in the case of the Pharisee praying in the temple in the presence of the publican? He parades his good deeds and spiritual disciplines in prayer, but Christ declares that this man was not justified. He had a smug arrogance concerning his performance but failed to see his own innate weakness. We are still living with our humanity. The patterns of sin are still affecting our minds, so that we must be constantly renewed in the spirit of our minds (Rom. 12:1-2; Eph. 4:23). We are constantly faced with temptations in which we must resist and yield ourselves in obedience to the Lord (James 1:12-16; Rom. 6:12-16).

 

So there is a dual motivation, even a triple motivation for us in participating in discipline. First, we desire to see our brother in Christ delivered from the clutches of sin and restored to wholeness in the body. Second, we desire to maintain the purity of the church, therefore we address concerns of sins among individuals in the body. Third, we recognize our own weakness and propensity for sin, so we are involved in discipline lest we too fall prey to the very sins that have affected our brother. It is often in the heightened awareness of sin's sinfulness and its impact on another that we find greater strength to resist temptation and stand firm in our walks with Christ.

 

Conclusion

 

Congregational discipline belongs to everyone in the body. What if you are on the receiving end of some measure of discipline? We will try to address that in the message tonight. But for now, consider that someone in the body has a genuine concern for your soul and spiritual well-being. Do not give way to a sinful pride that would resist the help of others in dealing with sin. But accept the loving motivations of brothers or sisters who are making themselves available to help restore you to wholeness and usefulness.

 

Why do we even concern ourselves with discipline? It is because we have the privilege of being a local expression of Christ's body. We are a visible evidence of the redemptive work of Jesus Christ. Therefore, we have concern to maintain the purity of the church for which Christ died.

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