My beloved spoke and said to me, "Arise, my darling, my beautiful one, and come with me. See! The winter is past; the rains are over and gone. Flowers appear on the earth; the season of singing has come, the cooing of doves is heard in our land. The fig tree forms its early fruit; the blossoming vines spread their fragrance. Arise, come, my darling; my beautiful one, come with me." –Song of Songs 2:10-13
The speaker is the heavenly Bridegroom, the Lord Jesus Christ. It is his voice we hear; the voice which is as the sound of many waters; which spoke the "gracious words" the like of which were never uttered on earth. It is to his bride he speaks; "the bride, the Lamb's wife;" his chosen, redeemed, called, sanctified one; given him by the Father before the world began; his one spouse, his "love, his dove, his undefiled;" of whom it is written, "Christ loved the church, and gave himself for it." Of the saints of all ages is this "bride," this "body," composed; all of them washed in the same blood, and clothed with the same righteousness.
1. It is the voice of LOVE. "My darling" is his name for his church. Other names of endearment he has for her, but this is chief. All in him betokens love. All that he is, and says, and does, intimates love; a love that passes knowledge; a love stronger than death and the grave; a love which many waters cannot quench nor the floods drown. It is in tender love that the Bridegroom thus addresses the Bride.
2. It is the voice of ADMIRATION. "My beautiful one" is his name for her. "You are all beautiful, my love, there is no spot in you." The "fairest among women, "is his name for her, even as her name for him is the "chief among ten thousand." The heart of the Bridegroom is full of admiration for the beauty and perfection of his bride. She is "perfect through the loveliness which he has put upon her." He has ravished our heart, and we have ravished his!
3. It is the voice of AUTHORITY. The husband is the head of the wife; so is Christ the head of the church; and though it is love that speaks, it is authoritative love. "Arise," "come with me." Obedience is our true position; and no amount of love in him can ever alter this. It is not bondage; but it is obedience. It is not sternness on his part, yet it is authority. Our Bridegroom is Jehovah, Immanuel, King of kings, and Lord of lords. Shall we treat his voice as that of an inferior or an equal; or as the voice of him whom no amount of condescension and endearment, and admiration, can ever make less truly the Head of the church, Head of principalities and powers, the Head of the universe, of whom it is said to the church, "He is your Lord, worship him."
But when and in what circumstances does he speak these words to his church? Doubtless at his second coming, when calling her to the honor and glory prepared for her.
I. When he calls her up into the clouds to meet him in the air. He comes for her; and he finds her in the grave. He speaks to her as once before to Lazarus, Come forth! "You shall call, and I will answer; awake and sing, you that dwell in dust." He summons her from the tomb; he summons her up into the clouds, into his pavilion, where the marriage is celebrated– "Come up here." He speaks, she hears, and goes up to meet him for whom she had waited so long. "Arise, my darling."
II. When he calls her into the marriage chamber. The marriage feast follows the ascension. She goes in with him to the marriage; blessed are those who are called to the marriage supper; she goes in and sits down beside him as his bride, his queen, in gold of Ophir. "Arise, my darling."
III. When he calls her into the new Jerusalem. Out of the marriage supper they come. They rise up from the feast. They enter the city. He calls her into the city which he has prepared– the place which he had gone to prepare for her– the "many mansions." "Arise, my darling."
IV. When he calls her up to his throne. This is the final act of blessing. Come sit with me on my throne; come reign with me over a redeemed creation. Now the crown is put upon her head; and the royal robes invest her. The everlasting kingdom is now hers. She is heir of God, and joint heir with Christ Jesus. "Arise, my darling."
Thus he shall speak to his church in the day of his coming glory; for then shall this 'Song of Songs' be realized to the full. Meanwhile he speaks thus to us singly. As he said to Abraham in Ur, 'Get out of this land', so does he speak to each of his Abrahams, his chosen ones– 'Come out and be separate; arise, shine, for your light is come; arise, leave the world; become a pilgrim; arise, leave your sins, become holy; arise, take up your cross and follow me.'
He spoke thus to each of us at first; he speaks thus to each of us still each day; for each day is a repetition of the first message on his part, and the first obedience on ours. Arise– come away– follow me. He speaks as the Savior, and as the Bridegroom. Let us hear, let us follow. Upward, still upward; onward, still onward, is his beckoning. This present world is no place of tarrying; no congenial air or climate or company for the bride, the Lamb's wife. This is not our rest; this is not the resurrection-land; nor the marriage-hall, nor the new Jerusalem, nor the kingdom. We must not tarry here. We have foretastes here, but that is all; the Lord's supper reminds us of the marriage supper. It is well to sit for an hour at the earthly table, but it is better to sit down forever at the eternal table. With such a summons and such a hope, let us not sleep as do others; let us awake and arise, and come away; away from sin, and death, and sorrow; away to the everlasting hills, the everlasting city, the everlasting glory. We are joint-heirs with him; partakers of his throne and crown!
When God describes the ideal woman, she is portrayed as one who fears God. In order to be deserving of this praise, she must possess this particular characteristic—and a lot of it! We must also assume that "what is good for the goose is good for the gander"! God is no respecter of persons, and if God praises a woman because she has the fear of God, then He will also praise a man because he, too, fears God.
I John 3:4 defines sin as "the transgression of the law," and John 17:3defines eternal life as "to know God." Here is a Bible definition of the fear of the Lord:
The fear of the LORD is to hate evil, pride, arrogance, and the evil way. (Proverbs 8:13)
This is why the woman pleases God and receives His praise. The knowledge of God, which is instilled as a gift, compels or constrains one to depart from evil. In other words, it leads one to keep the commandments of God.
The person makes the choice to do what is right and good and thereby evidences his inward disposition, his inward attitude, proving what is in his heart by what others see on the outside—his conduct. He departs from evil. God is taken into account in his life in every circumstance, in every aspect, and in every situation, and he makes the choice to do it God's way. The person learns to hate evil and to love to do what is right, good, and pleasing to God! Godly living is the fear of the Lord!
The obverse of the coin is true too. If the fear of God is to hate evil, then the fear of God is also to love a godly way of life. The fear of the Lord is filled with moral content.
A frequent command given to God’s people in the OT is to “fear God” or “fear the Lord.” It’s important that we understand what this command means for Christ’s followers today. Only as we truly fear the Lord will we be freed from all destructive and satanic fears. By fearing God, we can avoid being trapped by the natural pull toward going our own way, defying God and giving in to the inviting ways of immoral behavior.
This is an excerpt adapted from the Fire Study Bible Notes.
“These are the commands, the decrees and laws the Lord your God directed me to teach you to observe in the land that you are crossing the Jordan to possess, so that you, your children and their children after them may fear the Lord your God as long as you live by keeping all His decrees and commands that I give you, and so that you may enjoy long life.” — Deuteronomy 6:1-2
What does it MEAN to FEAR God? The broad command to “fear the Lord” involves understanding several things about a believer’s relationship with God.
ONE: GOD IS LOVING & JUST
First of all, we must recognize that God is loving, merciful and forgiving; but He also is holy, just and righteous. Knowing God and understanding His character (cf. Pr 2:5) means accepting the fact that His justice and holiness (i.e., purity, perfection, completeness of character and separation from evil) cause Him to judge sin. In this sense, fearing the Lord is to appreciate His character.
TWO: FEAR OF THE LORD CAN PRODUCE AWE
Fearing the Lord means to be in reverent awe of His holiness, to give Him complete reverence and to honor Him as the God of great glory, majesty, purity and power. For example, when God revealed Himself to the Israelites at Mount Sinai through “thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast,” they all “trembled” in fear (Ex 19:16) because of His great power. They even begged Moses to deliver God’s message to them so they would not have to encounter God Himself (Ex 20:18-19; Dt 5:22-27). Also, when the psalm writer reflects on God as Creator, he says: “Let all the earth fear the Lord; let all the people of the world revere Him. For He spoke, and it came to be; He commanded, and it stood firm” (Ps 33:8-9).
THREE: FEAR OF THE LORD CAN PRODUCE FAITH
True fear of the Lord causes believers to place their faith and trust in Him alone for salvation. For example, after the Israelites crossed through the Red Sea on dry ground and saw how God destroyed the Egyptian army who came after them, they “feared the Lord and put their trust in Him”. The psalmist encourages all who fear the Lord to “trust in the Lord–He is their help and shield” (Ps 115:11). In other words, fearing God produces confidence, hope and trust in Him, which are necessary when we are looking to God for mercy, forgiveness (Lk 1:50; cf. Ps 103:11; 130:4) and spiritual salvation (Ps 85:9). Here, fearing God means to be moved to belief and trust.
FOUR: GOD IS ANGRY ABOUT SIN
Finally, to fear God involves recognizing that He is angry about sin and has the power to punish those who stand arrogantly against Him and break His laws (cf. Ps 76:7-8). When Adam and Eve sinned in the Garden of Eden, they were afraid and tried to hide from God’s presence (Ge 3:8-10). Moses experienced this aspect of the fear of God when he spent forty days and nights praying for the sinful Israelites: “I feared the anger and wrath of the Lord, for He was angry enough with you to destroy you” (Dt 9:19). In the NT, the author of Hebrews acknowledges God’s coming vengeance and judgment, and then writes: “It is a dreadful thing to fall into the hands of the living God” (Heb 10:31). This type of fear is to be afraid, especially if you are caught on the wrong side of God’s justice.
WHY FEAR GOD?
The reasons for fearing God are found in the different meanings of the “fear of the Lord,” as described above. Although there are different types of fear, part of our respect and awe is in the knowledge of his wrath and power. It’s all connected.
- We should be in awe of Him because of His matchless power as the Creator of all things and all people (Ps 33:6-9; 96:4-5; Jnh 1:9).
- In addition, the amazing power that He continues to exercise over his creation–including humankind–is cause for fearing God (Ex 20:18-20; Ecc 3:14; Jnh 1:11-16; Mk 4:39-41).
- When we truly realize God’s holiness (i.e., His purity, perfection and separation from evil), the normal response of the human spirit is to fear Him (Rev 15:4).
- Anyone who sees or experiences a manifestation (i.e., a visible or physical sign or demonstration) of God’s glory cannot help but become afraid (Mt 17:1-8).
- The continual blessings we receive from God, especially the forgiveness of our sins (Ps 130:4), should lead us to fear and love Him (1Sa 12:24; Ps 34:9; 67:7).
- Above all, the fact that the Lord is a God of justice who will judge the entire human race should be reason enough to produce a godly fear (Dt 17:12-13; Isa 59:18-19; Mal 3:5; Heb 10:26-31). It is a sobering and absolute truth that God is constantly aware of our actions and motives, both good and bad, and that we will be held accountable for those actions, both now and on the day of our personal judgment.
How will fearing God affect our lives? The fear of the Lord is far more than a Biblical teaching, principle or idea. It is relevant to our daily lives in many ways. Here are 6 to get started:
1. WE BECOME OBEDIENT
First, if we truly fear the Lord, we will obey His commands, live according to His Word and say “No” to sin. One reason why God inspired fear in the Israelites at Mount Sinai was so that they might learn to avoid and reject sin and to obey his law (Ex 20:20). In his final address to the Israelites, Moses repeatedly connected fearing God to serving and obeying Him (e.g., Dt 5:29; 6:2, 24; 8:6; 10:12; 13:4; 17:19; 31:12).
According to the psalm writer, fearing God is equal to delighting in His commands (Ps 112:1) and following the principles of His law (Ps 119:63).
Solomon taught that “through the fear of the Lord a man avoids evil” (Pr 16:6; cf. 8:13). In Ecclesiastes, the whole duty of the human race is summarized by two simple requirements: “Fear God and keep His commandments” (Ecc 12:13). On the contrary, anyone who is content to live wickedly or defy God does so because “there is no fear of God before his eyes” (Ps 36:1-4).
2. WE TEACH OUR CHILDREN
Not only should the fear of the Lord affect individual lives, but it should also affect families. God instructs His followers to teach their children to fear Him by training them to hate sin and to love God’s commands (Dt 4:10; 6:1-2, 6-9). The Bible often states that “the fear of the Lord is the beginning of wisdom” (Ps 111:10; Pr 9:10; cf. Job28:28; Pr 1:7). A Christian’s basic goal for his or her children should be that they learn to live by God’s principles of wisdom (Pr 1:1-6). Teaching them to fear the Lord is a critical first step.
3. WE GROW IN SANCTIFICATION
The fear of the Lord has a sanctifying (i.e., purifying, separating from sin, spiritually maturing) effect on God’s people, just as applying the truth of God’s Word does (Jn 17:17). It compels us to hate sin and avoid evil (Pr 3:7; 8:13; 16:6). It causes us to be careful in what we say (Pr 10:19; Ecc 5:2, 6-7). It protects us from weakening our consciences and our moral sensitivity toward what is right. The fear of the Lord has a spiritually cleansing, purifying and restoring effect that can last forever (Ps 19:9).
4. WE WORSHIP WHOLE-HEARTEDLY
The holy and reverent fear of the Lord motivates God’s people to worship Him with their whole being. People who truly fear God will praise and honor Him as Lord of all (Ps 22:23). David said that a worshiping congregation is the same as “those who fear” God (Ps 22:25). At the end of history, when the angel who proclaims the eternal gospel–the “good news” about Jesus Christ–calls everyone on earth to fear God, he immediately adds, “and give Him glory … Worship Him who made the heavens, and earth, the sea and the springs of water” (Rev 14:6-7).
5. THERE IS A PROMISED REWARD
God has promised to reward all those who fear Him. “Humility and the fear of the Lord bring wealth and honor and life” (Pr 22:4). Other promised rewards include security and protection from death (Pr 14:26-27), provisions for daily needs (Ps 34:9; 111:5) and a long life (Pr 10:27). Those who live in reverent awe of God know that “it will go better with God-fearing men,” regardless of what happens in the world around them (Ecc 8:12-13).
6. WE GAIN A HUMBLE CONFIDENCE
Finally, fearing God brings a humble confidence and overwhelming spiritual comfort. The NT directly links the fear of the Lord with the encouragement of the Holy Spirit (Acts 9:31). Those who do not fear God will have little or no sense of his presence and protection. However, those who fear God and obey his Word will experience a deep sense of spiritual security and the anointing (i.e., empowering) of the Holy Spirit. They can be sure that God ultimately will “deliver them from death” (Ps 33:18-19).
1 John 4:18 states, “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love“. Although this verse may seem contrary to the above information, it’s all about perspective; when we are filled with and washed over by God’s perfect love, we do not need to be afraid of His wrath.
DEEP SPIRITUAL KNOWLEDGE
A God-fearing attitude is crucial for those who desire meaningful scriptural knowledge. This is because true spiritual knowledge is only granted to those who “fear” the Lord.
This is confirmed in Proverbs 1:7:
“The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction”
Those who seek spiritual knowledge are the opposite of “fools,” who despise “instruction.” We do well to desire God’s instruction in our lives.
WISDOM KEY: If you desire to plumb the depths of the spiritual knowledge available to you through God’s Word, begin by humbling yourself before God with an attitude of deep reverence and holy fear. Your understanding of scripture is directly related to your understanding of your place before God.
2. DIVINE WISDOM
Knowledge is not the only spiritual door that can be unlocked through the “fear of the Lord.”
According to Psalm 111:10:
“The fear of the LORD is the beginning of wisdom; A good understanding have all those who do His commandments; His praise endures forever.”
When we “fear” God, His divine and unfathomable wisdom becomes available to us. (Notice another reference to those who “do” God’s commands within the immediate context, thus connecting the “fear of the Lord” with an active state of obedience, “do.”)
In Job 28:28, we read:
“‘Behold, the fear of the Lord, that is wisdom; And to depart from evil is understanding.'”
Here, the scripture endorses the “fear of the Lord” as not just an act of wisdom, but even wisdom itself!
Later, in the book of Isaiah, we read:
“He will be the sure foundation for your times, a rich store of salvation and wisdom and knowledge; the fear of the LORD is the key to this treasure.” (Isa. 33:6)
Here, we can clearly see that the “fear of the Lord” is the key that unlocks the door to God’s spiritual riches!
WISDOM KEY: Cultivate an attitude of Godly fear. When you do, you will hold the key that unlocks the door to God’s wondrous riches of salvation, wisdom, and knowledge.
3. A UNIQUE WEAPON AGAINST SIN
In Ex. 20:20, Moses attempts to calm the people after they experience the mighty presence of God at Mount Sinai.
Moses reassures them saying:
“Don’t be afraid… for God has come in this way to test you, and so that your fear of him will keep you from sinning!”
The “fear of the Lord” plays a unique role in the Christ follower’s ongoing battle against their sin nature. Our ability to resist sin undoubtedly is connected to the new-found spiritual knowledge and divine wisdom that is available to those who fear God.
WISDOM KEY: If you are struggling with sin, examine your attitude towards heaven. Do you fear God enough to want to please him, even when no one is looking?
4. THE MERCY OF GOD
The greatest gift that God could ever give us is mercy. After all, the grave sins that humanity has committed against God, and His glorious name, are entirely unforgivable. Through arrogance, humanity as a whole has defied God’s will and purposes. For this reason, we all deserve the ultimate judgment.
However, through the birth, life, death, and resurrection of God’s Son, Jesus Christ, all men now have access to God’s complete forgiveness and infinite mercy!
How do you receive God’s rich mercy?
According to Luke 1:50, God’s mercy is reserved for “those who fear him from generation to generation.”
It is a wonderful promise: God’s mercy is extended to those who fear Him and keep His commandments.
WISDOM KEY: All who desire God’s mercy for their sins must first fear Him. Without a reverent attitude toward heaven and a repentant heart, men have no hope after this life.
5. LIFE
The book of Proverbs is filled with references on how those who “fear” the Lord have access to God’s life-giving power.
The fear of the Lord can prolong life…
“The fear of the LORD prolongs life, But the years of the wicked will be shortened.”
It preserves and protects our life…
“The fear of the LORD is a fountain of life, turning a person from the snares of death.”
Finally, note that Proverbs also describes something else as a “fountain of life”…
“The teaching of the wise is a fountain of life, To turn aside from the snares of death.”
The door of divine wisdom stands wide open to those who “fear God and keep his commandments.”
WISDOM KEY: Those who desire to live life to its richest measure can begin by fearing the Lord.
6. PROTECTION FOR YOU AND YOUR CHILDREN
The Bible is clear that there are unseen spiritual blessings that will serve to protect you from your adversary. So too, the parent who models a life of godly fear and obedience to God’s Word will provide a hedge of protection around even his children.
“Whoever fears the LORD has a secure fortress, and for their children it will be a refuge.”
WISDOM KEY: Your entire household will benefit from your commitment to a humility based upon the “fear” of the Lord.
7. FRIENDSHIP WITH GOD
In Psalm 25, there is an amazing promise made to those who “fear” the Lord.
“The friendship of the LORD is for those who fear him, and he makes known to them his covenant.”
The promise in this verse is two-fold.
First, the fear the Lord is crucial to obtaining friendship with God. If friendship with the God of eternity were not enough, this verse also promises that those who fear the Lord will be made to know God’s covenant.
The blood covenant that God has established with mankind through His only Son, Jesus Christ, provides salvation to all who will partake.
WISDOM KEY: Through a righteous and holy fear of the Lord, we can gain friendship with God and come to an intimate knowledge of His covenant with man.
CONCLUSION
Fearing God is not passive. It is not something that you did once. It is active. Not static, but dynamic.
A righteous and holy “fear” of the Lord displays itself through a humble and reverent obedience to God’s will, purposes, and commands.
Scripture is clear that the eternal benefits of “fearing” the Lord far outweigh the temporal costs on this earth.
withdrawal
The scriptures which enjoin this action all describe a separation and avoidance of the social company of another. The usual instruction is positively stated, such as, "Withdraw yourselves." However, the instruction in some instances is negatively stated, such as, "Do not keep company." In these instances, the words indicate the familiarity, closeness, and participation with others, which is to be avoided in withdrawing.
The earliest occurrences of withdrawing in scripture appear in the Old Testament where God instructs the people of
Acts 10:28 Then he said to them, "You know how unlawful it is for a Jewish man to keep company with [KOLLAO] or go to one of another nation…."
Jesus utilizes this concept of social shunning to describe how Christians should treat other Christians who continually rebel against God's law. In Matthew 18:15 He says, "Let him be to you like a heathen and a tax collector." They knew what was inferred by that. When Peter returned to his brethren after visiting Cornelius, they protested saying, "You went in to uncircumcised men and ate with them!" Jews obviously did not take social meals together with Gentiles. Though this Mosaic law was taken away, Peter later fell back into the old practice of avoiding the Gentiles in hypocrisy, evidenced in part by him not eating with them:
Gal 2:12 For before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew [HUPOSTELLO] and separated [APHORIZO] himself, fearing those who were of the circumcision.
Though Peter's actions were wrong, these words (see Appendix, Definitions) accurately describe how Jews shunned the heathen and therefore also describe how Jesus instructs us to shun a persistently sinning Christian. Taking a casual meal together is a warm and intimate experience and one of the most natural manifestations of social togetherness, which is no doubt why it is specifically mentioned as an activity not to be engaged when withdrawing is required (1 Cor 5:11).
It is not only socially eating together that is to be avoided in withdrawing. Any other contact for the purposes of social engagement is also to be avoided in withdrawing. The words employed convey the idea of not "mixing it up" with another, that is, refusing their social company and abstaining from familiarity. This includes withdrawing such social intimacy which previously existed before their faith was lost.
However, some have suggested that this withdrawing is limited only to the removal of a thing, so if no previous association existed, they claim we have no association to remove and hence cannot "withdraw" anything. Therefore, if we are newly introduced to someone and learn he is an unfaithful Christian, the supposition is that we have no obligation to disassociate from him. This claim is not valid, for one, because scripture clearly also instructs us to avoid such a person, which is applicable whether or not we had any prior closeness with him. Moreover, the verb "withdraw" is intransitive, which indicates not that we are withdrawing some object of our action but that we, ourselves, are withdrawing.
Observe how the words of withdrawal are used in other matters for additional insight to the meaning of the instruction. The word for "avoid" in Romans 16:17 is also used in 1 Peter 3:11 to state that those who would inherit a blessing and love life "turn away" from doing evil. Also, the word for "withdraw" in 2 Thess 3:6 is used by Paul in 2 Corinthians 8:20 to describe his efforts to "avoid" blame or false accusations that could arise over his motives or alleged mishandling of relief funds. Moreover, the word for "reject" in Titus 3:10 is the same word used admonishing us to "refuse" old wives' fables and foolish questions (1 Tim 4:7; 2 Tim 2:23). The same way we are to avoid any evil deeds or even avoid the suspicion of such is how we are to shun unfaithful Christians.
2. Things not involved in withdrawal
To shun close social association does not suggest that we should ever be unkind or rude to someone. Note that in 2 Thessalonians 3:14, 15 where Paul instructs us not to keep company with one disorderly, he continues saying, "Yet do not count him as an enemy, but admonish him as a brother." In order to admonish him, some social contact is necessary. We ought not smugly look away or refuse a friendly greeting. Some have refused even to shake hands with another, thinking it would suggest "the right hands of fellowship," as in Galatians 2:9. Paul might here be referring to a "laying on of hands," which was clearly a gesture of approval or appointment in those days (Acts 13:3; 1 Timothy 4:14), but this is quite different from our handshake today. The common, courteous greeting of middle-eastern culture in those days would have been by a kiss; the handshake was unknown to them (Mat 26:48; Lk 7:45; Rom 16:16). Besides, neither a kiss nor a handshake necessarily means we approve of their behavior; it can simply mean we care about them.
2 Tim 2:24-26 And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.
To shun close social association with an erring brother does not mean we should make him feel unwelcomed to attend a worship assembly. This is the best place for him to receive an admonition. Our study will bear out that admonishing is integrally and inseparably connected to withdrawing. However, asking him to lead one of the worship forms would certainly convey fellowship status, and such fellowship ought not be offered, as we will see by further study. Also, a meeting together to discuss his spiritual condition should never be denied, should he be so receptive. We "shake the dust off our feet" only if he would refuse to receive us (Matt 10:14; Mark 6:11; Luke 9:5). Besides, these examples are not merely casual social encounters but gatherings for spiritual purposes.
To shun close social association with an erring Christian does not suggest that we should ever deny him our assistance if he has a real need in life nor refuse to offer our consolation in a tragedy. Our study will show that the association we are to withdraw is that casual togetherness that suggests fellowship, not those associations which are necessary and essential in life. There is an obvious difference between going to the funeral of an erring Christian's family member and going to his birthday party. There is an obvious difference between bringing him necessary food if his house burns down and going on a picnic with him.
1 John 3:17 But whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?
B. Corporate Action
Scripture indicates another sense in which withdrawal is to occur: the removal of one from among a group. This is action performed by the church as a body (1 Cor 5:4). Local congregations are comprised of individual Christians who recognize one another as belonging among them. Scripture makes a clear distinction between those who are included within a local church's number and those who are not (Rom 16:1, 5; 1 Cor 14:23, 24;
1. Being "among"
The preposition "among" helps make this distinction in scripture. Paul writes, "It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles…" (1 Cor 5:1). The original word for "among" is EN. A diagram of prepositions would show a circle with things inside the circle as being "EN;" things outside the circle are not "EN." To come out from among is expressed by the word "EK" and is diagramed by an arrow line starting from within the circle and proceeding out, thus coming from "EN" or no longer being "EN."
The Theological Dictionary of the New Testament defines EN as "a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between [EIS, coming into] and [EK, going out from])." Note that "among" is relative to time, place, or state; the context will make the distinction. For an example with respect to time, Acts 18:11 states, "And he continued there a year and six months, teaching the word of God among them." For an example with respect to place, Mark 5:3 states, "…Who had his dwelling among the tombs…." For an example with respect to state, Luke 22:3 states, "Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve." The Scriptures contain many examples where the word "among" (EN) refers to those of a certain status, type, class, or group: "among women" (Lk 1:32), "among the Jews" (Jn 10:19), "among men" (Act 4:12), "among the soldiers" (Act 12:18), "among the apostles" (Rom 16:7), "among our members" (Jam 3:6).
It is important to understand what Paul means by "among you" in reference to the fornicator in 1 Corinthians 5 (see Appendix, Definitions):
1 Cor 5:2-7 And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away [EXAIRO] from among [EN] you. For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. Your glorying is not good. Do you not know that a little leaven leavens the whole lump? Therefore purge out [EKKATHAIRO] the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us.
1 Cor 5:12, 13 For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore "put away[EXAIRO] from yourselves the evil person."
Some have argued that the fornicator was among them by mere reason of his presence at worship assemblies. This does not follow sound reasoning, because Paul instructs them to "put away from yourselves the evil person" (1 Cor 5: 2, 13). If the fornicator is among them by mere reason of his presence in their place of worship, then to put him away from among themselves should mean they not allow his presence in their place of worship. Perhaps they would stand guard at the door, call the police, or post a sign stating "erring Christians not welcome." However, a worship assembly is exactly the best place for an ungodly Christian to hear an admonition. This argument does not hold up.
A typical scenario today involves a person who wants to abandon his godly lifestyle and announces to the church, "Please consider me no longer a member of the church," and he stops attending worship services. The argument claims that if a member "quits the church" and is no longer present among them in worship assemblies, the church as a body and as individuals have no responsibility to put away and withdraw. The argument therefore concludes that withdrawing is only required when ungodly Christians continue to be among them in their place of assembling for worship. This idea completely misses what it truly means to be "among." We will examine this further in the applications that follow later.
2. Marking for identification
Rather than with reference to place, the instruction to withdraw as a body is reasonable with reference to state. This is consistent with the instruction to mark or make note of those who are disorderly (Rom 16:17; 2 Thess 3:14). Two different original words are used for "note" in these verses. One word is SKOPEO {skop-eh'-o}, which J. H. Thayer (JHT) defines as, "1) to look at, observe, contemplate 2) to mark 3) to fix one's eyes upon, direct one's attention to, any one 4) to look to, take heed to thyself." This translates to the English vernacular "watch out for" or "look out for," as Luke 11:35 would read. This word is also used with reference to taking note of the faithful:
Phil 3:17 Brethren, join in following my example, and note those who so walk, as you have us for a pattern.
The other word is SEMEIOO {say-mi-o'-o}: "1) to mark, to note, distinguish by marking 2) to mark or note for one's self" (JHT). Thus, those who have become disorderly are publicly identified as such and are indicated as no longer belonging to that local body. A distinction is made regarding who, by reason of faithfulness, belongs in their number and who does not. For example, the Jerusalem church did not at first recognize Saul as a faithful Christian, so he was not permitted to join their number until evidence of his faith was known among them (Acts 9:26, 27). So it is in 1 Corinthians 5 that Paul essentially orders the church to identify this one from whom they are to withdraw and declare him unbefitting to be part of their group but a part of Satan's domain instead. More will be stated later about marking when we consider the purpose of withdrawing.
3. Fellowship
As previously suggested, the aspect of fellowship is involved here. In fact, this is sometimes accommodatively described as "withdrawing fellowship." Though this exact phrase is not found in scripture, the Bible student understands the use of accommodative language to convey scriptural concepts. For examples, the word "sermon" and the phrase "gospel meeting" are nowhere found in scripture, but they are valid terms to describe authorized functions. To validate, the words for fellowship or fellowshipping (METOCHE, KOINONIA, SUGKOINONEO) indicate jointly sharing, partaking together, and having in common. When any two Christians are both walking in the light of God's word, they fellowship one another, mutually supporting and commending each other, regardless of their local body affiliation.
That which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. And these things we write to you that your joy may be full. This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowshipwith one another, and the blood of Jesus Christ His Son cleanses us from all sin. (1 Jn 1:3-7)
If one of them begins walking in darkness, the faithful follower can no longer offer partnership; the fellowship must be withdrawn, as here expressed in the present tense, active voice, and imperative mood:
And have no fellowship with the unfruitful works of darkness, but rather expose them. (Eph 5:11)
II. Applications
As this comes together, three distinct but related actions are evident:
· Personally withdrawing and avoiding casual social togetherness (1 Cor 5:11);
· Marking to identify the one to be rebuked, from whom we are to withdraw (2 Thess 3:14);
· Removing one from among a group (1 Cor 5:13).
A. Misconceptions
If our language is not clear, we can confuse these concepts. Sometimes when people say "withdraw" they might mean social avoidance and they might mean removal from a group. Similarly, when people sometimes say "disfellowship" they might mean removal from a group and they might mean marking as disorderly. When discussing, we must be careful to use correct terminology. Here are some examples of unclear or misapplied statements that lead to false doctrines.
1. "If he withdraws from you, you cannot withdraw from him."
It is self-evident that you cannot avoid someone who avoids you. If he is not near you personally, it is impossible for you to turn away from him. However, the actual claim of those making this statement is that if someone removes himself from among a congregation's number (the intent of "withdraws"), there is no more authority for the church as a body to mark him or the members to avoid social contact (the intent of "withdraw") if he becomes disorderly. This is referring to two different things using the same word. The meaning is essentially manipulated to serve the doctrine.
Follow this logic with an example of two members in the same congregation. The first man becomes an adulterer and refuses to repent. The church eventually marks him as disorderly, removes him from among their number, and they individually avoid social contact as scripture requires. The second man is smarter; he knows how to work the system. He first removes himself from among their number, though he might even continue to attend their worship services as a visitor. When he likewise becomes an unrepentant adulterer, according to the doctrine, the church has no authority to take any action whatsoever. This is absurd. It is unreasonable that the two men who are in exactly the same situation would not be treated exactly the same way. The only support for this is through word wrangling.
2. "If he disfellowships you, you cannot disfellowship him."
This is similar. By definition, fellowship is at least a two way proposition. There can be no mutual sharing if one party refuses to share. However, those making this statement are actually claiming that a church cannot disfellowship one who has removed himself from among them (the intent of "disfellowships"). This indicates a gross misunderstanding of the concept of fellowship. Scripture makes clear that all faithful Christians have fellowship with all other faithful Christians whether or not they are part of the same local body. When a person simply removes himself from one local church to join another, fellowship is not lost between them, unless some unfaithfulness on one part or the other is noted. If a Christian is going to disfellowship a church, it is imperative that he hold some sin against them. It is intrinsically impossible to arbitrarily disclaim fellowship with no indication of sin between either party. Conclusively, there is most certainly not only authority but also responsibility for a church to mark and for individual members to socially withdraw from one disorderly who has simply removed himself from among their number.
3. "We have authority only to withdraw from those among our own congregation."
This is perhaps the most contorted statement of all and indicates a profound misunderstanding of terms. Again, it is self-evident that you can only put away from among yourselves one who is actually among you. However, this statement blurs the distinction between personal social avoidance and the removal of one from among a group. Look again at 1 Corinthians 5. In verse 2, the apostle says the sinner should be removed from among them. We have already carefully examined what this means. Then, in verse 11, he tells them to withdraw social company with such a person. Now if they put him out from among them, there is no way they can also actually socially withdraw as instructed, if they are only to withdraw from those among them. This is illogical and a mishandling of scripture.
Some preachers further argue that, since elders have supervision only among members of their own local congregation, so also you can only withdraw from members among your own local congregation. However, our study will eventually show that it is not the elders' function to rule on who is to be marked as disorderly. There is no implication that withdrawing is therefore connectively limited to those within the local body. This conclusion is arbitrarily derived. Let's investigate this further.
B. The Scope Of Fellowship
1. Brotherhood acceptance, rejection
Scripture does not support the idea that withdrawing has a local body limitation. Examine Romans 16, where Paul identifies by name many faithful Christians in various other local churches. He mentions how their reputation has spread throughout the brotherhood, and he instructs them to fellowship them all with no restrictions imposed by congregational affiliation. Notwithstanding, congregational autonomy is in no way compromised in the process.
In the midst of all this, verses 17 and 18 describe an avoiding or turning away from dissentious Christians (reference 1 Cor 5:9-12). If Paul's instructions have no local body limitation in regards to accepting those who are faithful, then his instructions to avoid those who have become unfaithful ought also have no local body limitation. Any such limitation must be indicated by a direct statement, approved example, or necessary inference. No verse suggests such a specific limitation. We cannot take a general statement in scripture and assume that specific limitations apply to it. That is a misunderstanding of the distinction between specific and generic authority. If a precept has specific limitations, it will be somehow indicated within scripture. To the extent that an instruction has no specific application limits, it has generic application.
Consequently, if withdrawing presumably has only a local body scope of application, then when a church marks and withdraws from an unrepentant, disorderly Christian, he can simply join himself to another local church, enjoying their association, and never again be admonished for his sin. No love is demonstrated in this. If this brother never tells this other church what happened, they will never know his true spiritual condition, unless someone else who knows advises them. Without such knowledge, the church will be fellowshipping a disorderly Christian and failing to admonish him as they should. There is a fundamental breakdown in brotherhood fellowship if a Christian is received at one church but rejected at another. Such breakdown demands a resolution. Nevertheless, preachers who believe this local-only withdrawal doctrine further claim that there is no authority for brethren in one place to write a letter to brethren in another place warning them about an unrepentant, disorderly Christian who would seek to join them. Moreover, these preachers simply throw such letters in the trash when received. Let's look to the scriptures about this.
2. Scriptural examples
The epistles contain examples where people are marked by name both for faithfulness (Phil 2:25, 29) and unfaithfulness (1 Tim 1:20). Marking the faithful has the effect of commending a brother to a brother and giving him full welcome at other congregations (
A specific example of marking the faithful is shown in Acts 18:27. When Apollos, in
Examples of this very thing involve Philetus (2 Tim 2:17), Hymenaeus, Alexander (1 Tim 1:20), Phygellus, and Hermogenes (2 Tim 1:15). Concerning Hymenaeus and Alexander, Paul declares that he had delivered them to Satan, indicating the same kind of action as was executed in Corinth (1 Cor 5:5). This is not Paul gossiping; this is Paul revealing the true facts without malice. As Paul's epistles were considered scripture (Peter 3:16), these letters would have been shared among all, and all would know by these letters that these men who have strayed from the truth ought to be shunned by individual Christians and are not to be fellowshipped by any church they might seek to join. Paul would not be expecting that brethren would throw his letters in the trash because of this content.
Conclusively, brethren following Paul's instructions and examples today most certainly have authority to write letters in truth and love to warn others about those practicing deceit by name within the brotherhood. Brethren receiving such letters should neither turn a deaf ear to such warnings nor blindly accept such words without inquiring for themselves. Instead, we ought to "prove all things" (1 Thess 5:21). More about this will come later when wrongful markings are discussed.
3. Corporate duty; individual duty
One of the false statements heard during the division over institutionalism around the middle of the last century was "whatever a Christian individual can do, the church as a corporate body can do and vise versa." Though a deep discussion on this is beyond the scope of this study, it should here suffice to simply state that scripture makes a clear distinction between corporate action and individual action (1 Tim 5:16). The same fallacy is again similarly at play in this. Socially eatting meals together is not a corporate church function. Withdrawing social contact from disorderly Christians is a personal, individual task and therefore has no corporate or congregational limits of responsibility or applicability. To assume such limitations in scope where none are revealed is to loose where God has not loosed.
Incidentally, if one church fails to mark and withdraw from a disorderly Christian who leaves their number, some claim that other Christians with whom he would later associate have no responsibility to mark and withdraw if they come to know of his disorderliness. This, too, is unreasonable; this person is rewarded to a degree for the failure of the body to comply with God's Law. Compounded sin should never give one an advantage.
The simple divine instruction is to mark and socially withdraw from Christians whom we know are confirmed to be disorderly. Individuals do not have to depend on corporate marking by a church to personally withdraw from a Christian they know to be unfaithful, and neither must they depend on corporate fellowship of a church to personally refuse to withdraw from a Christian they know to be faithful.
III. The Restoration Process
A. Discipline
When scripture is examined in totality, withdrawing from disorderly Christians is actually the last resort effort prescribed in a restoration process, which is itself part of a larger disciplinary process. Discipline refers to training in all modes. It includes not only punishment but also progressive teaching, instruction, nurturing, encouragement, warning, and rebuke. The New Testament word for discipline is PAIDEIA {pahee-di'-ah}, defined as "1) the whole training and education of children (which relates to the cultivation of mind and morals, and employs for this purpose now commands and admonitions, now reproof and punishment). It also includes the training and care of the body 2) whatever in adults also cultivates the soul, esp. by correcting mistakes and curbing passions. 2a) Instruction which aims at increasing virtue 2b) chastisement, chastening, (of the evils with which God visits men for their amendment)" (JHT). This word appears in the following passages (in bold).
2 Timothy 3:16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,
Hebrews 12:11 Now no chasteningseems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.
B. The Process Of Admonishing
When a Christian wanders into sin, withdrawing is not the first action to be taken, but rather, we are commanded to admonish him with a stern but gentle rebuke. The original word for admonish, NOUTHESIA, literally means a "putting in mind," hence "training by the word" (W. E. Vine), especially, to warn one against things that are wrong for his instruction or the correction of his behavior. A synonym of "exhorting" (JHT), admonishing is more than just telling someone he needs to repent; it is teaching him, explaining why his actions are sinful.
Titus 1:13 …Therefore rebuke them sharply, that they may be sound in the faith,
James 5:19, 20 Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.
God's word makes clear that one who sees a brother sinning is to first simply go and talk to him about it. He is not to immediately tell it to others or take it to the elders. Withdrawing would occur only after repeated admonitions have failed to restore him. In fact, Jesus outlines a clear stepwise approach in Matthew 18:15-17 (see Appendix, References):
1. If you see your brother in sin, speak to him privately alone;
2. If he doesn't listen to you, take others with you, who will establish the matter and admonish him further;
3. If he doesn't listen to the others, tell it to the church, who will further admonish him;
4. If he doesn't listen to the church, personally withdraw social involvement.
This is unmistakably a procedure and so clear a process that a flowchart is easily diagrammed to illustrate it (see Appendix, Withdrawal Flowchart). We start at step one, and only after step one fails to bring repentance do we go to step two, and so must we continue on down the line until the final step. We do not withdraw until he rejects the church's admonitions; we do not tell the church to admonish him until the specific matter has been established among witnesses; we do not bring witnesses until we have spoken to him privately alone. If we inform the church that a brother is possibly in sin, not first establishing the facts, it is nothing short of slander (Eph 4:31).
We need to apply diligence to harmonize the scriptures involving this. Specifically, certain passages instruct us to withdraw but state nothing about these progressive steps of admonition (e. g., Rom 16:17). We understand that the withdrawing demanded by these scriptures would occur only after the prescribed steps are taken to admonish. Similarly, certain passages instruct us to admonish but state nothing about withdrawing (e. g., Tit 1:13). Also, Matthew 18 prescribes three warnings before withdrawing, but Titus 3:9-11 indicates only two. The answer to this apparent contradiction resides in recognizing that the commission of sin in Matthew 18 is not known within the church. If the sinner repents at the first private warning, the brother is saved, and no further action is necessary, but if unrepentance persists after a second warning, the matter is finally made known to the church, so the entire body can deliver a third warning. However, Titus 3 involves a sinner already known among the church to be contentious and divisive, and his twisted ways are self-evident. The additional step to make the matter known among them is pragmatically unnecessary. Nevertheless, the meaning of the word translated "reject" includes, "to avert by entreaty" (see Appendix, Definitions), which suggests that we should even so still be willing to continue in compassion to plead with him to repent if he is receptive to reason.
We understand that the discipline demanded by these scriptures must eventually lead to withdrawing if all else fails. We must not fail to admonish, and we must not fail to withdraw if the admonishing fails. These are commands, not options; we simply do not have the divine right to partially comply.
C. Process Omissions
Some Christians and churches today short-cut this process in various ways as pleases them, shown in these examples:
· Some people think that if corporate withdrawal is executed, individual withdrawal is not necessary. The idea is that as long as the sinner has been duly notified by the church corporately about his actions, individual Christians can socialize anyway. This simply omits part of Jesus' instructions, and such omission is sin.
· Some people think they can withdraw individually, but not corporately. They will talk to the sinner and even take others with them after the sinner refuses to listen. However, unwilling to call upon the whole church to admonish him, they will simply withdraw privately. We have no right to do this.
· Some people think that if they have personally informed the sinner of his error and perhaps later taken others also to admonish him, they have fulfilled their duty to him. They claim that this clears them of all other responsibility to withdraw, as this is now conscientiously between the sinner and his God. This is simply neglecting the commandment of the Lord, which is itself sin.
· Some people think that if a preacher teaches publicly on the general subject of the sin of the one disorderly, the requirement to admonish the brother has been met. This obviously does not fit the divine pattern. Jesus makes clear that the admonishing is to be in person and private, first between just two and then with witnesses. The specifics of the matter are to be established, which can only happen with direct dialog. In case the accusation is false, the brother is given the opportunity to defend or explain his actions.
· Some people do absolutely nothing: neither admonishing an erring brother nor withdrawing from him. They claim that God knows their heart, that they are not condoning the error. This is preposterous, especially when they state that their silence is an act of love and forbearance for the sake of peace and unity.
· Some think golf or other such activities will present an opportunity to talk to him about his condition. They feel they have fulfilled the Lord's command if they maintain the social functionality, as long as at some time during their encounters they mention his need to repent. Even if these admonitions without withdrawal lead him to repentance, this is still wrong; it is the reasoning of the end justifying the means. We are in no position to suggest to God that we know a better way. The Lord commands us to both withdraw and admonish, and we ought to just obey in faith. We cannot fail to withdraw as long as we admonish any more than we can fail to admonish as long as we withdraw. If we have not held back in some way some social aspect of our relationship with him that would cause him shame, we have not fulfilled the Lord's command (2 Thess 3:14, 15). More discussion follows later regarding these matters.
Confusion may arise over Paul's open rebuke of Peter in Galatians 2. Why didn't Paul take Peter aside privately as Jesus instructed in Matthew 18 and the way
Gal 2:11-14 Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, "If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews?..."
The reason is not because Paul is an apostle. His apostleship will not give him any special permission to violate the pattern Jesus gives. Also, the reason is not because Paul knows that Peter knows better and wants to make him a spectacle. Jesus reveals no exception to the pattern if we know they know better. The reason is because not just Peter but the rest of the Jews also are following this sin, and they all together need the rebuke.
D. The Involvement Of The Elders
1. Elders' role: executing the divine ordinance
God has not appointed the elders to decide who will be marked as disorderly and who will not. Instead, the Holy Spirit makes this determination through His divine revelation in the scriptures, stipulating that Christians with established evidence of disorderliness and unrepentance despite repeated warnings are to be marked and avoided. This is to be done by the power of the Lord Jesus Christ (1 Cor 5:4), not upon opinion, possibility, suspicion, or personal sentiment. As overseers, not dictators, the elders' role is simply to insure that the Holy Spirit's will is executed without bias. If a brother needs to be marked, they have no choice but to see that such action is carried out within the church.
Notably, at no point in Matthew 18 does Jesus instruct us to tell the elders about a Christian persisting in sin. He says, "Tell it to the church." However, telling the elders may be an expedient way of eventually getting it told to the church, as the elders are responsible for those things which need to be publicly stated. Telling it to the church otherwise insures that the elders inevitably weigh in on the matter, if they have not yet been involved up to this point. For expediency, the whole church could come together to study the scriptures involved, with the elders confirming that all doctrine is sound.
2. Elders over-stepping their role
Far too often, a scenario in the church today is for a member to talk to the elders about a disorderly brother instead of talking directly to the brother. The very first step of the Lord's instructions is completely disregarded. This is nothing more than gossip, and it is sin. Faithful elders will rebuke the tale-teller and exhort him to first talk directly to the disorderly brother. Unfaithful elders will act upon the words of the tale-bearer.
In another scenario, a member will take a disorderly brother to the elders so that they might admonish him. This may well be a fulfillment of the second step (taking witnesses along), but the elders are not the church. Unfortunately, some elders evidently think it is not necessary for the church as a body to deliver an admonition before withdrawing. In this case, the elders then apparently presume themselves to representatively embody the church (a concept foreign to scripture), and if the disorderly one does not repent after their private admonition, they simply deliver their ruling to the congregation, marking him as a heretic and expecting the church to withdraw without full knowledge of the matter. The step ordained by Jesus where the matter is explained to the congregation so they might admonish the one disorderly is conveniently omitted. In such a case, one could only say, "I don't know what you did, but I implore you to repent." Such an admonition would be not only mockery but sinful. Elders are not exempt from the divine pattern in Matthew 18. Withdrawing is to be done only after the sinner has demonstrated a refusal to listen to the church as a body, which means the church as a body must first be called to deliver an admonition.
In a variation of this unlawful scenario, some elders will send a personal letter to an individual being marked for disorderliness, but when they inform the church of their actions, the individual is not mentioned by name before the congregation. This might be to spare embarrassment for some in the congregation in cases where the individual is their family member. Some elders would even inform other local congregations about the individual by name while not even doing so among their own. By all means, any such favoritism is sin. As marking the disorderly would publicly identify those from whom we are to socially withdraw, equally important, this also identifies to the church those whom we are to admonish. There is no way faithful Christians can admonish one disorderly if they do not know who he is or what he has done, which works against the divine purpose. It is ungodly for such elders to think they have actually lawfully marked the unruly, if they have not done so openly and by name among their own.
Some elders have even been known to refuse to openly teach the doctrine concerning some questionable behavior, and they furthermore charge the congregation not to study the scriptures involved or discuss their application privately with one another. Instead, they advise the congregation that the elders have conclusively studied the matter and demand that the church simply submit to their word, whether it be to withdraw or to fellowship. This is overlording in its highest form (1 Pet 5:2, 3). A church ought to relieve any such elder of his office.
3. Disagreement among the elders
When Paul decrees that we should all speak the same thing, it pertains to matters of doctrine, not matters of opinion (Tit 2:7, 8, 15). Disagreement among us over opinions is unavoidable, and forbearance must then be exercised (Eph 4:2). However, if the elders of a church disagree over who should be marked for withdrawal, this is not a case for forbearance. This indicates a serious doctrinal or moral division among them, not a mere difference of opinion or preference. One or more of them must be in error. Marking an erring brother under the supervision of a divided eldership is essentially a declaration that there is sin in the eldership. This can only lead to confusion, which is not of divine origin (1 Cor 14:33). Sheep cannot follow two shepherds going in different directions. If this would occur, our study will show that one or more of the following are necessarily involved:
· Showing favoritism or partiality (James 2:4),
· Lacking patience with a weak member (1 Tim 3:3),
· Failing to recognize what actually constitutes sin (Heb 5:14),
· Misunderstanding the difference between doctrine and opinion (Rom 14:1),
· Failing to fully investigate and confirm the sinful activity (Matt 18:16),
· Allowing fear or pressure from others to be the motivator (Gal 2:12).
Jesus says to first remove the log from our own eye before attempting to remove the speck from a brother's eye (Matt 7:3-5). This is not a suggestion; it is an imperatively stated command. Otherwise, we prove ourselves hypocrites. Before taking action, these problems must be corrected, even to the point of removing an unqualified elder from office if necessary (Tit 1:9).
A simple example of unity is seen in Acts 15. Here, there is disagreement in the church concerning circumcision, and the
4. Action of the collective church
God is requiring us to perform due diligence here. Withdrawing is typically a traumatic experience for parties on both sides. Following God's pattern insures that we do nothing rashly or not well thought out.
1 Tim 5:19-22 Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear. I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality. Do not lay hands on anyone hastily, nor share in other people's sins; keep yourself pure.
Whether "lay hands on" refers to appointing one as an elder or rebuking an elder for his sin (as the context might suggest) - either way - the instruction to be not hasty is clear. The built-in safeguard against wrongful actions, according to the God-ordained pattern, is that the whole church is ultimately to be fully informed and openly involved in the admonishing and marking process, not just a few "decision-makers" in the church behind closed doors. Clearly, the Lord's intention is that the whole church rises up as with one unified voice to implore the sinner to repent. Such unity, not only among the elders but among the whole church, will have the greatest effect to win the erring brother.
God in His wisdom provides a clear, effective plan to follow, even if disorderly members abide in a church not having men qualified as elders. Moreover, if it were to be the elders themselves ensnared in sin (Acts 20:28-30), Christians among them are given the divine authority to take the necessary action, calling upon the congregation to deliver a rebuke and even publicly marking and withdrawing from them should it be required (1 Tim 5:19-21).
E. Continuing Action
Withdrawing and admonishing should be continual actions, not one-time events. The original words both to withdraw and admonish in 2 Thessalonians 3:14, 15 are in the present tense, meaning action occurring in actual time: "the idea of progress" (Dana and Mantey). The withdrawing therefore should not stop after one has been duly marked; it is not fulfilled in a single public announcement. We ought to continue withholding personal association until he repents. Likewise, the admonishing ought to continue as situations avail, especially if he is receptive and willing to listen.
Nevertheless, some apparently think there is a point in time when the requirement to withdraw and admonish expires. Human reasoning proposes that if a fair amount of time has been devoted to withdrawing and admonishing and the disorderly Christian shows no signs of shame or remorse, the withdrawing and admonishing have obviously not accomplished their desired effect and can consequently be discontinued. One problem with this idea is that there is absolutely no scriptural authority for it, and we ought not be acting without authority. There are practical problems as well. As this is entirely a matter of personal judgment, some may suppose the requirement to withdraw and admonish has expired while others are convinced it has not. Then, there will be some Christians having close social contact with the one disorderly and some not. This inconsistency will only make the ones who are still admonishing and withdrawing appear "unloving." The fact of the matter is that resuming the close social contact actually sends the message that everything is okay with the one whose faith is shipwrecked, which is the most unloving thing anyone could do! Besides, we are in no position to judge that an erring Christian has reached the point of being calloused beyond the effectiveness of chastisements we could offer.
IV. Those From Whom We Are To Withdraw
A. Withdrawing From Unfaithful Christians
The types of sinners from whom we are to withdraw are compiled from the relevant verses as follows:
· Sinners who refuse to repent after being admonished (Matt 18:15-17),
· Those who cause divisions and offenses contrary to the doctrine of Christ (Rom 16:17),
· Fornicators, the covetous, extortioners, idolaters, revilers, and drunkards (1 Cor 5:9-11),
· A brother or sister who walks disorderly (2 Thess 3:6),
· One who would not obey the apostles' teaching (2 Thess 3:14),
· False teachers and those who turn away from sound words (1 Tim 6:3-5),
· Men of all ungodliness: arrogant, selfish, hateful, abusive, slanderous, unholy, etc (2 Tim 3:2-5),
· Contentious people generating quarrels and strife (Tit 3:9),
· A factious man following heresy (Tit 3:10, 11).
For practical application, all and any sin in which a Christian would persist indicates a reason to withdraw. Nevertheless, these verses have endured a great deal of manipulation throughout time. For example, some have argued that since Matthew 18:15 reads "sins against you" in some translations, we are only to withdraw when the sin is against us personally. However, 2 Thessalonians and Romans 16 enjoins withdrawal from any who walk disorderly or offensively, contrary to the doctrine of Christ. Moreover, the fornicator in 1 Corinthians 5 sinned only against God, himself, and his wife, yet the whole church is commanded to withdraw.
Some have reasoned that those sins worthy of our withdrawal are limited only to those heinous sins specifically listed in 1 Corinthians 5. In hermeneutics, specific recorded examples of a thing do not become limitations upon generic recorded instructions. Those lists are understood to be representative. Murderers and liars are sinners from whom we should obviously withdraw, but they are not specifically listed. Besides, the list in verse 10 is different from the one in verse 11, which further indicates they are merely examples.
Some have reasoned that Paul in 2 Thessalonians 3 is only ordering withdrawal from those who refuse to work, since the disorderly behavior mentioned in the context is laziness, specifically. Again, specific examples do not make generic statements become specific; this is simply not a forced conclusion in the context. For example, when Paul instructs the Corinthians to withdraw from fornicators (1 Cor 5:9-11), this is not limited to only those who have their father's wife, even though this is the specific kind of fornication in the context (vs. 1). In 2 Thessalonians 3, Paul uses not the specific word for idleness in reference to withdrawing but the more generic word for unruliness, meaning all behavior not aligned to God's law. We ought to take him at his word.
Finally, some have argued that one who would teach falsely but do so not openly but only privately, claiming the matter to be merely his opinion, is not actually a false teacher. Moreover, some have reasoned that if a man teaches a falsehood but does not practice it himself, he is perhaps not actually a false teacher.
These are all effectively excuses for escaping the responsibility to withdraw from a brother in sin. People will sometimes look to the commentaries and ask elders or preachers how they think these scriptures should be applied in practice. Even when their statements have no foundation in scripture but in their own personal judgment about what they think is beneficial, credibility and significance are often placed on their input, especially when a favorable solution is suggested. Moreover, false teachers will claim that we should not be dogmatic but be open to any opinion on the matter, since the subject is very complicated, and the scriptures are not clear. However, diligent study will show otherwise; God has made His will clear, and it is not that difficult to understand, if we will renounce man's word and accept the Lord's.
B. Withdrawing From Unfaithful Churches
We have observed so far that the scriptures instruct us to withdraw from unfaithful Christians in two ways:
· Personally or individually, that is, Christians withdrawing from erring Christians,
· Corporately as a group, that is, churches withdrawing from erring Christians.
Further study will indicate two other modes of withdrawal, based upon the reciprocal nature of fellowship.
1. Christians withdrawing from erring churches
We occasionally hear today of Christians who are compelled to withdraw themselves from churches due to persistent false teaching or unauthorized practices in the work and worship among them. No examples of such withdrawing can be found in the New Testament writings, because during those days, the falling away had not yet occurred. Paul foretells the apostasy to come in graphic detail, indicating evidence of its development even in his time (2 Tim 4:3, 4; 2 Thess 2:1-12). He likewise forewarns the Ephesian elders that the coming perversion would arise precisely from among the elders themselves (Acts 20:29, 30). Part of what was restraining its coming was no doubt the work of the Holy Spirit, as there were indeed occasions when miraculous intervention quelled falsehoods (Acts 5:1-12; 13:8-11). There were certainly problems in churches in those days, but they were being convincingly dealt with by the apostles and first-century prophets (3 Jn 1:9; Rev 2, 3).
Today, religious error runs unabated in many places; however, in the absence of any examples of such withdrawal, the scriptures nevertheless instruct the faithful Christian to withdraw from an apostate church. When a church is no longer willing to do or teach the right things as a body and the elders are no longer willing to listen to admonitions, it is time to be no longer bound together with such but "come out from among them and be separate" (2 Cor 6:17) from those unfaithful who practice lawlessness, whose "candlestick" is being removed for lack of repentance (Rev 2:5).
2. Churches withdrawing from erring churches
The New Testament shows how churches in the first century cooperated with one another, particularly in benevolence to needy saints (2 Cor 8:1-4). A church in one region recognized churches in other regions as being like them in faith, commending them and thus having fellowship with one another (Rom 16:1-5, 23). Churches of Christ in the early days did not recognize groups in errant religion, such as Judaism and Paganism, as being like them in faith (1 Cor 10:20), and they did not cooperate as a body in benevolence with those religious bodies. It stands to reason that if individual faithful Christians need to break fellowship with erring churches, then faithful churches as corporate bodies ought also break fellowship with erring churches, refusing cooperation in benevolence or commendation. Light simply has no fellowship with darkness (Eph 5:11; 1 Jn 1:3-7).
Some will argue that, due to local body autonomy, the teachings and practices of one church are not any business of other churches. This is not true. Autonomy is not the issue here. This is about one church fellowshipping another, not controlling another. Fellowship is based on shared beliefs. If two churches teach different doctrines, there can be no fellowship, else one participates in the sin of the other by consent and association. Therefore, one church most certainly needs to know what another church is teaching with whom they would claim fellowship. This is exactly what takes place in Acts 15. Paul and others in
V. Those From Whom We Ought Not Withdraw
Having considered those from whom we should withdraw, we look now at those from whom we ought not withdraw.
A. Non-Christians
Scripture makes clear that we are to withdraw only from those who were once faithful Christians but have fallen into persistent sin, refusing to repent even after repeated admonitions. Accommodatively expressed, we are to withdraw from erring Christians, not alien sinners. Paul explains that we would otherwise need to withdraw from practically the whole world (1 Cor 5:9, 10). More will be said about this when we later examine the purpose of withdrawal.
B. Weak Christians Growing In Faith
God's word reveals that we are to withdraw from Christians who, while knowing better, willfully and deliberately live in rebellion to God's law despite warnings. All Christians differ in their degrees of knowledge and therefore in their degrees of faith. Some are more spiritually mature than others, and no matter how mature we may be, we all ought to always be growing in our faith (2 Pet 3:18). The concept here is that God does not expect us to withdraw from simply weak, immature Christians. For example, we would not consider interrogating new converts immediately after their baptism regarding matters of deep doctrine, such as divorce, institutionalism, or the operation of the Holy Spirit, and marking them as heretics if they answer wrong. Instead, we patiently teach them, giving them time to grow and go from milk to solid food.
Rom 15:1 We then who are strong ought to bear with the scruples of the weak, and not to please ourselves.
Heb 5:13, 14 For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.
1 Thess 5:14 Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all.
C. Those With Opinions Different From Ours
An examination of the distinction between matters of doctrine and matters of opinion is a topic of study all on its own. It is sufficient for this study to note that such a distinction is tangible and discernable. Paul gives us great insight on this in Romans 14, utilizing vivid examples.
Romans 14:1 Receive one who is weak in the faith, but not to disputes over doubtful things. For one believes he may eat all things, but he who is weak eats only vegetables. Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him.
Notably, Paul makes clear that the beliefs over which we ought not judge another are those things which are neither right nor wrong in and of themselves. For example, some people are of the opinion that Paul wrote the book of Hebrews; others think he didn't. As long as you accept it as the word of God and abide by therein, it makes no difference either way. We ought not withdraw over such matters of indifference.
D. Penitent Christians
In reconciliation, as when a sinner turns to God, the relationship is restored exactly back to its original state (2 Cor 5:17-20). Therefore, when an erring Christian repents, the time for marking and withdrawing is past. Since he is now reconciled to God, it is fully time that he be reconciled to others and to the church as a body.
Some elders have been known to place members essentially on probation for a time after their repentance, as if waiting to see if they mean what they say. The probation might not be formally stated, but it is effectively real nevertheless and often evident by a restriction for a time from teaching and from leading prayer and other worship forms. Imagine the frustration one must feel who knows he has made things right with God but is still on shaky ground with the church for an indeterminate time until such men are appeased. This is wrong. Paul urges the Corinthians to restore the penitent fornicator from whom they had formerly withdrawn, warning that the overwhelming grief from such unnecessary punishment might cause him to slip back into Satan's grip:
2 Cor 2:5-11 But if anyone has caused grief, he has not grieved me, but all of you to some extent -- not to be too severe. This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him. For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, lest Satan should take advantage of us; for we are not ignorant of his devices.
When restoring a penitent brother, we ought not think too highly of ourselves over another but remember that we are all sinners at God's mercy.
Romans 12:3 For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.
Galatians 6:1 Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted.
Luke 17:3, 4 Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you, saying, "I repent," you shall forgive him.
E. Necessary Relationships
A distinction needs to be made between that which is necessary and that which is not. To reiterate, withdrawing in this consideration does not apply to those within the essential, God-ordained structure of one's own immediate household but rather to those outside in casual associations. This conclusion is forced by that which would otherwise contradict divine law. For example, if a faithful Christian's own Christian wife is marked as disorderly, he has no right to shun her in their home, putting her away. Only for the cause of fornication does God permit this (Mat 19:9). This is because their eating together and other such activities are necessary elements of their relationship, not casual social encounters. Notwithstanding, the faithful Christian in this relationship will need to honor the obligation of those outside to withdraw. He should understand that this is no occasion for merry-making but a very serious condition in which he ought to accommodate the will of God and admonish his wife that she might repent. He needs to realize that he is in the best position to have a positive influence on his erring wife and not try to undermine the efforts of the brethren and the church as a body to put her to shame. This is not the time to invite brethren to a purely social or recreational event with her while they are endeavoring to obey the instructions to withdraw. Instead, invite brethren to a home Bible study with her. If the erring wife is unwilling to participate in such a Bible study where she could receive an admonition, then we certainly ought not compromise and socialize as if nothing has changed, rewarding her for her unfaithfulness and putting the word of God to disrepute. Some might think this is unreasonable, but this is completely feasible, and we are in no position to argue with God. This is no viable basis for pursuing some variant doctrinal interpretation.
A similar condition would be of those caring for their elderly parents in their household as divinely appointed (1 Tim 5:4), should they be disorderly Christians. This also is not a casual relationship but a necessary one. More discussion concerning family members will come when we examine the purpose of withdrawing.
F. Those Wrongfully Marked As Disorderly By Others
In 3 John 9 - 11, Diotrephes is seen wrongfully putting brethren out of the church and forcing his ruling upon others. He even falsely accuses the apostle John himself and disfellowships him! If wrongful marking could happen then, it can certainly happen today. John reveals his intention to deal with the matter in person and admonishes them not to follow the evil. Likewise, today, wrongful marking is sin and brings about much evil, which needs to be exposed and reproved.
We must bind only where God has bound and loose only where has God loosed. Therefore, it is just as wrong to withdraw from someone whom we ought to fellowship as it is to fellowship one from whom we ought to withdraw. Let's look more closely now at the problem of wrongfully withdrawing.
VI. Wrongfully Withdrawing From Faithful Christians
A. Withdrawing Without Admonishing
Our study shows that we are to individually withdraw, simply stated, only from a Christian who walks disorderly, that is, one who persistently sins in disregard to warnings. Today we hear of some "withdrawing from the withdrawn from," even though they have no knowledge of his disorderliness. If he was wrongfully marked and we accept that judgment and withdraw without personal investigation, we become participants in the sin. If we have occasion for social contact with him, we will most certainly have occasion, nay rather, duty, to inquire concerning the matter, if we learn that he had been marked. This in no way suggests that the judgment in one church is to simply be ignored by other churches or individuals. This is an opportunity for a healthy check and balance. After careful, unbiased inquiry, we may confirm for ourselves the reason to withdraw and reinforce the matter with further admonition. However, with inquiry, we might otherwise discover a wrongful marking and find we have no reason to withdraw. Fundamentally, if no disorderliness is established, then there is nothing for which to admonish him. If there is no cause to admonish, then there is no right to withdraw. The command in 2 Thessalonians 3:14, 15 conjoins both withdrawing and admonishing; we have no authority to do one without the other. Incidentally, in such a case where we discover that other brethren have wrongfully marked a faithful brother, we ought to admonish those brethren and turn away from them if they refuse to repent. This will be examined further when we discuss tolerating sin.
Furthermore, if we consider ourselves to be in a position to withdraw from someone, we ought to know specifically the sin for which to admonish him. It is nonsense to admonish him for being withdrawn from. Some will withdraw from another and simply admonish him to make things right with the church who marked him. However, if the church falsely accuses him and is no longer willing to discuss the matter with him, it is impossible for him to reconcile with that church. This is an unreasonable demand, and a faithful Christian ought never be put in such a position. Instead, such a church needs to be marked as one in heresy.
In too many cases, to avoid confrontation, people are not diligent in their own investigation. Where reports are conflicting, instead of investigating further to find the truth, prejudice and favoritism prevails, and the easy path is taken. Then, the one falsely accused is sometimes simply disregarded and unjustly made to suffer.
B. Binding Judgments
Some are suggesting that the judgments of those who are called as witnesses (Matt 18:16) and of the church (vs 17) to mark individuals as disorderly carry all the force of a divine oracle. The continuing dialog of Matthew 18 is cited for this:
Matt 18:18-20 Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them.
These verses have suffered a fair amount of misapplication through the years, and they are today being used by some in the church to declare that whenever a local church as a body marks a Christian as disorderly, the entire brotherhood is obliged to honor that marking as if by God's ordination without question or investigation on their own. This has a striking resemblance to the doctrine of infallibility ex cathedra, for which Catholic dogma would cite this passage for support. This is simply placing inordinate power in the words of men, and it is certainly not what Jesus is saying. This idea denies the possibility of false accusations and wrongful markings, which are undeniably possible.
Let us now examine what Jesus is actually teaching here. To begin, Jesus is not declaring that absolutely anything two or more faithful men agree to on earth becomes the divine will of God. Neither the church nor even its elders are in such a position of legislative or judicial authority; this resides in Jesus alone (Matt 28:18; Eph 1:22). To further harmonize, note that in the original text "bound" and "loosed" in verse 18 are both in the perfect tense, which indicates action which has already been accomplished in the past and is existing in its completed state. Accordingly, the New American Standard Version renders it "shall have been bound" and "shall have been loosed." To understand the passage, the limited context of marking the disorderly must be applied. Jesus is affirming that when brethren act cooperatively in accordance with His judgments and the authority of His word, He is with them, fellowshipping and endorsing them, no matter how difficult the task. This is consistent with Paul's instructions to the Corinthians.
1 Cor 5:3, 4 For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. 4 In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, 5 deliver such a one to Satan….
The judgments we execute are only the righteous judgments of the Lord; we are merely His instruments. No one can act in defiance of divine will and claim that God approves. Scripture instructs us to look carefully (Heb 12:15), discern what is good (Rom 12:2), find what is acceptable (Eph 5:10), judge soundly (Jn 7:24), test the spirits (1 Jn 4:1), and prove all things (1 Thess 5:21) based upon the truth of God's word (1 Jn 4:6), not following after the words of men (Tit 1:14).
C. The Motivation Of Fear
Ungodly elders might try to rule a church by threatening to mark as divisive those who would speak out against their unauthorized teachings or practices. Instead of listening to admonitions, such elders will rebuke any who would so speak for being disrespectful, chafing at the elder's authority, being harsh, and maliciously gossiping.
Unmoved by intimidation, the faithful Christian needs to take a stand for truth. When done in gentleness and humility, standing for truth is by no means an act of divisiveness or rebellion. We ought never allow ourselves to be motivated by the fear that we might be wrongfully accused and marked (John 7:13). Take a stand for truth, and trust that God will deliver (Heb 13:5, 6). Besides, it is better to have fellowship with God and be wrongfully condemned by men than to have fellowship with men but be condemned by God (Matt 10:28; John 12:42, 43; 1 Pet 3:17).
VII. The Purpose Of Withdrawing
Scripture reveals at least three goals to be achieved by withdrawing.
A. To Restore The Unrepentant
The instructions of Paul to the Corinthians reveal that one purpose of withdrawal is to attempt to save the sinner from the peril of the Lord's judgment.
1 Cor 5:4, 5 In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.
In the case of this man, fortunately, the desired effect was accomplished, as we previously observed from the second Corinthian epistle.
1. By putting him to shame
To draw a non-Christian out of the world and into obedience, God's only plan is that we declare to him the gospel, which reveals the love of Christ demonstrated by His blood on the cross. However, in the case of a Christian who goes back into the world, the message concerning Christ will have no effect on him; he already knows these things. As a last resort, God's only other plan for us to win him back is to attempt to make him feel sorry by putting him to shame (2 Cor 2:7; 2 Thess 3:14, 15). This relates back to our discussion concerning from whom we are to withdraw. We do not withdraw from an alien sinner; to him we can offer the gospel message. However, we can only attempt to shame the erring Christian into repentance by withdrawing, because the message of the cross to him has become ineffectual.
Heb 6:4-6 For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.
Heb 10:26, 27 For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries.
The act of shaming also relates back to what is involved in withdrawing. It is the personal aspect that particularly causes sorrow. If we let him know the choice he has made means we can no longer go fishing, golfing, to the movies, or out to dinner together anymore, it ought to make him feel ashamed, which is the divinely intended effect.
Some people have apparently concluded that they have a better plan than God's to bring an erring Christian to repentance. Instead of withdrawing, they do exactly the opposite: showering him with attention and including him in all social functions. The idea is to overcome evil by doing good, heaping "coals of fire on his head," (Rom 12:19-21) so he will see how much he is loved in spite of his sin and feel ashamed. The only problem is that this contradicts the Lord's specific command to shame him by withdrawing. This is "right-if-good-comes-from-it" reasoning. Even if this method works in some cases, that does not make it right. However, the typical result is that the sinner simply enjoys the association without feeling any shame. Then, those trying to follow the Lord's command to withdraw are made to appear unloving and shameful, and their effectiveness is voided. To the contrary, love is perfected in doing the Lord's will.
We noted earlier how withdrawing pertains to casual associations, not necessary relationships integral to households. For example, if Christian children are living within the household, they are to be in subjection to their parents. If they become sinful and disorderly, it is the parents' divinely appointed responsibility to bring them under control. It is unlawful for parents to throw under-age children out of their house. However, when children become of age and refuse to submit to their parents' authority, it is time for their departure. This is not this writer's opinion on how to raise children. God has ordained the parents to have rule over the children of their household and for the children to submit. When this is no longer the case, sin is the result, which must be rectified.
Some people have categorically declared that withdrawing does not apply to family members, yet no scripture is offered to validate such an encompassing statement. Look again at 2 Thessalonians 3:14, 15; these two verses are not in contradiction. If the admonishing is to be done as you would treat a brother, that doesn't mean the withdrawing is not as you would treat a brother. The withdrawing applies to a brother or any other family member the same as the admonishing does. Scripture indicates no such exception for family in general. We have certainly established the limited application involving necessary household relationships, but regarding relationships outside our households, those most familiar to us -- our extended family -- are the ones whom we can most readily bring to shame by withdrawing. When it comes to an erring son or daughter, this might be the single most difficult thing God calls upon us to do. Consequently, far too often, the ones poised to have the greatest effect fail.
Matt 10:34-38 "Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to 'set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law;' and 'a man's enemies will be those of his own household.' He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me."
We commonly see people with the long-held conviction that they should withdraw even from extended family members but who change their position when it finally must be put into practice. Truth ought not be so subjective.
2. By punishing him
In his earlier epistle, Paul had sternly reprimanded the Corinthian church for their negligence in many things, including tolerating a fornicator among them rather than mourning and withdrawing themselves and putting him out from among them (1 Cor 5). Apparently, the words had their desired effect, and the brethren carried out the Lord's instructions.
2 Cor 7:6-12 Nevertheless God, who comforts the downcast, comforted us by the coming of Titus, 7 and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more. 8 For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. 9 Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. 10 For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. 11 For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter. 12Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you.
These actions evidently also lead to the fornicator's restoration. In Paul's further exhortations to the church regarding the forgiveness and restoration of the offender, he characterizes the actions that had been taken by the church by the divine directive to bring about this end as "punishment."
2 Cor 6:4-11 For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you. 5 But if anyone has caused grief, he has not grieved me, but all of you to some extent – not to be too severe. 6This punishment which was inflicted by the majority is sufficient for such a man, 7 so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. 8Therefore I urge you to reaffirm your love to him. 9 For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. 10 Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, 11 lest Satan should take advantage of us; for we are not ignorant of his devices.
We ought not to shrink away from the notion that the intent of withdrawing is anything less than a punishment. Nevertheless, this punishment is not to be done out of ill will or self-vindictiveness but out of love and concern.
3. By delivering him to Satan
The Holy Spirit cannot use stronger language to describe the dire situation of an erring Christian, yet we fail to recognize the seriousness when we disregard the Lord's instructions concerning this. The concept of social shunning seems severe enough, but Paul calls for a delivery to Satan.
1 Cor 5:4, 5 In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.
1 Tim 1:19, 20 having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.
Note that with both times Paul uses this expression, he emphasizes that the sole intent is their salvation. When one is abandoned to become a part of Satan's domain, he might more easily see that "the way of the unfaithful ishard" (Prov 13:15) and come to his senses in the swine fields (Luke 15:15-18). The eternal destiny of a soul is at stake here.
We need to see this for what it truly is: a saint renailing Christ's hands to the cross, profaning His precious blood, and throwing away his inheritance. Until we recognize the utter deplorableness of falling away as God sees it, we cannot appreciate the need to withdraw. Consider God's viewpoint on a Christian who falls back into sin:
Heb 10:28, 29 Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?
Rev 3:15, 16 "I know your works, that you are neither cold nor hot. I could wish you were cold or hot. So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth."
Some people think withdrawing is cultish, cruel, and unloving, likening it to the shunning known in some Middle-Eastern religions and by extremists. We must not pay attention to what men say and think but rely fully on God's word (Acts 4:19). When we understand the will of God, our place is simply to do it, no matter the consequence. It is the most loving thing we can do (Heb 12:6; Rev 3:19).
B. To Keep The Church Pure
1. A good reputation
Turning again to the context of 1 Corinthians 5, note that Paul's concern for the fornicator is initialized by what is becoming the reputation of the church.
1 Cor 5:1 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles -- that a man has his father's wife!
Those who persistently sin yet are allowed to remain among the congregation tarnish the name of the church and give occasion for the world to blaspheme (Rom 2:24, 2 Pet 2:1, 2). This diminishes the effectiveness of the body; the call to godliness will appear hypocritical from those among whom ungodliness abides.
1 Tim 5:14, 15 Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully. For some have already turned aside after Satan.
Herein lies the significance of the marking. The reputation of the church is spared reproach if a public pronouncement declares that the sinner is not a part of the body.
2. Purging out impurity
Consider what Paul says vividly about the spread of evil:
1 Cor 5:6, 7 Your glorying is not good. Do you not know that a little leavenleavens the whole lump? Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us.
2 Tim 2:16-18 But shun profane and idle babblings, for they will increase to more ungodliness. And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.
We understand how leaven works (Matt 13:33), and we know too well how a small cancer can spread throughout the body. The recognizable original word above translated "cancer" is GAGGRAINA {gang'-grahee-nah}, meaning, "a gangrene, a disease by which any part of the body suffering from inflammation becomes so corrupted that, unless a remedy be seasonably applied, the evil continually spreads, attacks other parts, and at last eats away the bones" (JHT). Paul's point is that even a little sin tolerated in the church will grow and spread to others by the power of evil influence and bad examples (1 Cor 15:33). Sin in a church needs to be cleaned out.
Those who seek to justify their toleration of sin within the eldership of a church will argue that there is some error in all churches, saying, "There's no perfect church." Since you have to worship somewhere, they decide simply to abide in a convenient church with the least amount of error: only "a little leaven." This begs the question about how much error it would take for one to actually break fellowship with an apostate church. Paul says to purge it out: even the little.
Nevertheless, to answer the argument, we established earlier that churches are filled with people in all different levels of faith and understanding. Members are described as sheep, and some weak members might certainly struggle with matters of deep doctrine or be confused on details of moral issues. However, simply because the church is patiently teaching them does not mean the church is embracing false doctrine or tolerating immorality among them. Moreover, even if some weak members are confused on certain issues, it is certainly unacceptable that unsoundness would reside among the shepherds of the flock (Tit 1:7-9).
3. Removing the offense
One kind of sinner specifically identified as one from whom we should withdraw is he who causes offenses (Rom 16:17). This sin itself speaks to the reason for avoiding the sinner. The word "offense" is from the original SKANDALON, which W. E. Vine indicates "originally was the name of the part of a trap to which the bait is attached." J. H. Thayer continues to define it as, "1) …any impediment placed in the way and causing one to stumble or fall, … 2) any person or thing by which one is (entrapped) drawn into error or sin."
The point again is that the sins of others can draw us also into their sin. We are deceiving ourselves if we think our faith is strong enough not to be led astray and therefore think we need not withdraw. The language of Jesus is graphically laced with hyperbole here:
Matt 18:6-9 "But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. "Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! "If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. "And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire.
Remember that the evil influence toward idolatry was the reason the people of
C. So That Others Also May Fear
Paul reveals that one reason for the Old Testament examples of
1 Tim 5:19-21 Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear. I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality.
1. The consequence of commitment
We need to understand the lifetime commitment purposed by God when we become a Christian. It is likened to a marriage (Eph 5; Jam 4:4). Without lawful cause, we cannot just say, "Please consider me no longer married to you" and walk away without obligation or consequence. Likewise, a Christian may become an erring Christian, but he never becomes again a non-Christian, else he would need to be re-baptized to be reconciled. Peter strangely explains that it is better to never become a Christian than to do so and fall away.
2 Pet 2:20-22 For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: "A dog returns to his own vomit," and, "a sow, having washed, to her wallowing in the mire."
Much discussion has arisen regarding why their end is worse. Though the definitive answers are not necessarily offered here, the following are presented for consideration:
· Some suggest that their end is worse because knowing for eternity that you had life in your hand but threw it away would be mental anguish others would not endure. Maybe that's only part of it.
· Perhaps their end is worse while yet in this life because it is impossible to restore these to repentance, as there no longer remains a sacrifice for their sin.
· However, perhaps in part also their end is worse because God requires the shameful marking and withdrawing, not for those who have never obeyed, but for those who obey and then turn away.
Let this be a warning: if you are not intending on a lifetime commitment, do not bother becoming a Christian. You will only bring yourself shame. Notwithstanding, a far better thing is to know and faithfully follow Christ. Those who do so not only lay hold of eternal life but also enjoy the fellowship, edification, and association of godly people with like faith. God prefers that we obey Him out of love to receive His blessings rather than out of fear to avoid His punishments. Nevertheless, God accepts our obedience no matter which motivation drives us.
2. Attempts to avoid the consequence
Some erring Christians apparently think they have found ways to quit the church and at the same time escape the shame of withdrawal. One ploy is to first leave a church, claiming that they're going to find another local body to join. Next, they visit other congregations, but never officially join themselves to any. After a period of time, the first church forgets about them or assumes they have joined another. Meanwhile, none of the other churches consider them their responsibility, because they are not of their number. At this point, these Christians can abandon their faith, and no one will admonish or withdraw.
This is contrary to God's purposes; there is no love manifested in this. Shame on any church that would allow brethren to fall through the cracks like this. Christ has established His church that men might be saved, and He has ordained withdrawing as a means to that end. God's intention is that no Christian could ever inconsequentially quit the church. These churches are these brethren's last links to salvation. If these churches do not seek to recover these lost sheep according to God's will, they fail God, and they fail the brethren.
Acts 26:18 "…to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me."
Jude 22, 23 And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.
In another ploy, an erring Christian claims that he was not sincere back when he was baptized but did so outwardly only out of pressure from family or friends. Even though he was faithful afterward for years in worship attendance and even active in teaching programs, he yet further claims that he was never actually a "brother" and is therefore not a candidate for withdrawal. If this reasoning is valid, then God has provided a loophole. Anyone could simply voice this claim and automatically exempt himself from the shame of withdrawal. However, the old adage, "Actions speak louder than words," has scriptural validation (Matt 21:28-31; John 8:39; Titus 1:16). Our actions, not our words, reveal our true character. We must take his actions at face value and admonish and withdraw. Beware: any time we think we have found a way to thwart the will of God, we deceive ourselves (Gal 6:7).
VIII. Tolerating Sin
When saints are unwilling to carry out the corrective action commanded by the Holy Spirit, it can only indicate one thing: a toleration for sin. This is a sad condition for a Christian or a church, as God will ultimately hold us accountable.
A. Churches Tolerating Error
We can learn from the examples of churches in scripture who were chastised for tolerating false teachers. The church at Pergamos was rebuked because they had among them those holding and teaching the doctrine of Balaam and of the Nicolaitans (Rev 2:14, 15). Note that the church is rebuked not because men are teaching these things but because the church is allowing them to remain among them. These men should have been put out from among them (1 Cor 5:13).
Examine also the rebuke to the church in Thyatira:
Rev 2:20-24 "Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent. Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden.
Note that the Lord rebukes the church not because Jezebel is teaching falsely but because they are allowing her to continue to do so. Interestingly, in verse 24, to those specifically notfollowing her teaching, He says that He places on them no other burden. If their only burden is to simply continue to reject her teaching, then He should not be rebuking them, for this they are already performing perfectly. Consequently, this "other burden" or task for them obviously is to stop allowing her to teach her falsehood. It is not enough for them to only privately advise her that she is wrong. Their prescribed work, in which they will be judged accordingly, is to mark, admonish, and withdraw if she refuses to repent (2 Thess 3:14, 15).
Remarkably, in both cases, it is not the false teachers who are directly charged with blame but the remaining members as a whole church who are tolerating it. Note also that the Lord does not even place the blame upon the elders. It is not the elders' duty to mark, admonish, and withdraw but the duty of the entire body and each individual (Matt 18:17; 1 Cor 5:4, 5). As a body unwilling to carry out the God-ordained corrective action, they effectively give permission and actually empower the false teachers, thereby becoming participants in the sin.
As an example in the church today, some people, recognizing that a brother formerly among them had been wrongfully marked as disorderly, continue to fellowship the brother yet also continue to fellowship the church that wrongfully marked him. This idea of fellowshipping two at odds is the doctrine of Balaam, who sought to honor
B. Consent By Association
John's inspired commentary on the encounter at Jacob's well with Jesus and the Samaritan woman is that "Jews have no dealings with the Samaritans" (Jn 4:9). Notably, the original word here for "dealings" indicates a using jointly with another (see Appendix). This corresponds to the kind of participation with others that Jesus indicates we should avoid in withdrawing (Matt 18:17).
We have already noted that the true intentions of man are revealed not by what he says but by what he does. If someone says with his mouth that he has broken fellowship with another but continues to declare by his actions that he still holds him in fellowship, the fact of the matter is according to his actions: he still holds fellowship. For example, John makes clear that one who merely gives passive consent to a false teacher, though not overtly teaching falsely himself, participates as if he is also doing the speaking.
2 Jn 9-11 Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds.
We hear all kinds of things being said while something quite different is actually being done:
· Some people think they can simply declare their opposition to certain teachings and practices in a church privately, yet remain among their number. With their words they disapprove, but when they pray, sing hymns, and take the Lord's supper together with them, "using jointly," they effectively declare their approval.
· Some people think that if they give their Lord's day contribution to some other church while still sharing in all other worship forms with an erring church, they have essentially eliminated their fellowship. No scripture will support the idea that fellowship is based upon monetary involvement alone.
· Some people actually remove their membership from the roster of an erring church but continue visiting their assemblies for worship. They claim they do not fellowship, but for all practical purposes, they consent by their actions. Besides, we have already established that corporate withdrawal alone is not enough; both corporate and individual withdrawing is required.
· Some people remove their membership from the roster of an erring church and also stop assembling with them for worship, however, they continue to join together with them individually in casual, social functions. We have already established that withdrawing is a personal withholding of association, even to the point of not eating with them. It is not sufficient to simply stop going to church with them; they need to be made to feel ashamed.
· Some people proclaim they are only temporarily remaining with a heretic church until their children go to college or they find a new job and can relocate. Though they may think this indicates a break in fellowship, it does not. It is a service of convenience, not of conviction. This is as silly as someone who says he is only temporarily a drunkard and therefore thinks he is not actually a drunkard.
These are all merely tactics for eluding the divine command to withdraw.
C. A Call To Action
Perhaps this study convinces some that they have not been doing right for some time now by fellowshipping an erring church or by socializing with disorderly Christians. As awkward and difficult as it may be, there is never a wrong time to start doing right. Furthermore, no amount of time spent in doing wrong can ever justify continuing to do it. If we see that we have been doing what is wrong, we should immediately stop doing it and start doing what is right. This is simply repentance, and it is demanded of all who would claim a hope of heaven (Luke 13:3-5).
However, in far too many cases, the number of those willing to tolerate error well exceed those willing to take a stand. When only those few separate themselves from an apostate church or withdraw socially, the mass numbers are not made to feel any shame for their actions, because they share the comfort of one another while abiding in the error. Consequently, those few standing for truth are the ones who feel outcast, which is the opposite effect God intended. However, this should not come as a surprise; historically, in scripture, the faithful few are most often the ones downcast and abandoned by men, and the unfaithful masses are the ones receiving the praise of men (Heb 11:36, 37).
We teach our children the Bible stories about Abraham sacrificing Isaac, Daniel and the lion's den, and his three friends with the fiery furnace, explaining that we should also obey God no matter the cost, crucifying self (Gal 2:20). These are fine lessons, but when it comes to doing such a small thing as withdrawing, whether from an erring brother or an apostate church, we are too often unwilling to endure the burden, and our children learn by what we do instead of what we say. So we begin to complain about our condition and make excuses, thinking it is too much to ask. Perhaps we don't want to give up all the social benefits. However, the church is not a social club. Perhaps we have been through a lot of problems in the past and we just want to give up the fight. However, it is extremely doubtful that any of us in our country in these days will ever have to suffer persecution to the point of death. Be advised that God reserves a place for the cowardly.
Heb 12:1-4 Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin.
Rev 21:8 But the cowardly,unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.
Appendix
A. Scripture References
All quotations are from the New King James Version, here and throughout.
Matt 18:15-17 Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.
Jn 4:9 Then the woman of
Rom 16:17 Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid [EKKLINO] them.
Acts 10:28 Then he said to them, "You know how unlawful it is for a Jewish man to keep company with [KOLLAO] or go to one of another nation. But God has shown me that I should not call any man common or unclean.
1 Cor 5:9-13 I wrote to you in my epistle not to keep company [SUNANAMIGNUMI] with sexually immoral people. Yet I certainly did notmean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But now I have written to you not to keep company [SUNANAMIGNUMI] with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner -- not even to eat with such a person.
2 Thess 3:6 But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw [STELLO] from every brother who walks disorderly and not according to the tradition which he received from us.
2 Thess 3:14, 15 And if anyone does not obey our word in this epistle, note that person and do not keep company [SUNANAMIGNUMI] with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother.
1 Tim 6:3-5 If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw [APHISTEMI] yourself.
2 Tim 3:2-5 For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away [APOTREPO]!
Tit 3:9-11 But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless. Reject [PARAITEOMAI] a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned.
B. Definitions
All definitions are from J. H. Thayer. Pronunciation, occurrence, and word usage in the Authorized Version (KJV) are also included.
1. To withdraw, avoid, shun, etc:
EKKLINO {ek-klee'-no} • AV - eschew 1, avoid 1, go out of the way 1; 3 • 1) to turn aside, deviate (from the right way and course) 2) to turn (one's self) away, to turn away from, keep aloof from one's society 3) to shun one [Rom 16:17].
STELLO {stel'-lo} • AV - avoid 1, withdraw (one's) self 1; 2 • 1) to set, place, set in order, arrange 1a) to fit out, to prepare, equip 1b) to prepare one's self, to fit out for one's self 1c) to fit out for one's own use 1d) to prepare one's self, to fit out for one's self 1e) to fit out for one's own use 1e1) arranging, providing for this, etc. 2) to bring together, contract, shorten 2a) to diminish, check, cause to cease 2b) to cease to exist 2c) to remove one's self, withdraw one's self, to depart 2d) to abstain from familiar intercourse with one [2 Thess 3:6].
HUPOSTELLO {hoop-os-tel'-lo} • AV - keep back 1, shun 1, withdraw 1, draw back 1; 4 • 1) to draw back, let down, lower 1a) to withdraw: of a timid person 2) to withdraw one's self, i.e. to be timid, to cover, shrink 2a) of those who from timidity hesitate to avow what they believe 2b) to be unwilling to utter from fear 2c) to shrink from declaring, to conceal, dissemble [Gal 2:12].
APHORIZO {af-or-id'-zo} • AV - separate 8, divide 1, sever 1; 10 • 1) to mark off from others by boundaries, to limit, to separate 1a) in a bad sense: to exclude as disreputable 1b) in a good sense: to appoint, set apart for some purpose [Gal 2:12].
APHISTEMI {af-is'-tay-mee} • AV - depart 10, draw away 1, fall away 1, refrain 1, withdraw self 1, depart from 1; 15 • 1) to make stand off, cause to withdraw, to remove 1a) to excite to revolt 2) to stand off, to stand aloof 2a) to go away, to depart from anyone 2b) to desert, withdraw from one 2c) to fall away, become faithless 2d) to shun, flee from 2e) to cease to vex one 2f) to withdraw one's self from, to fall away 2g) to keep one's self from, absent one's self from [1 Tim 6:3-5].
APOTREPO {ap-ot-rep'-o} • AV - turn away 1; 1 • 1) to turn one's self away from 2) to shun, avoid [2 Tim 3:2-5].
PARAITEOMAI {par-ahee-teh'-om-ahee} • AV - refuse 5, excuse 2, make excuse 1, avoid 1, reject 1, intreat 1; 11 • 1) to ask along side, beg to have near one 1a) to obtain by entreaty 1b) to beg from, to ask for, supplicate 2) to avert by entreaty or seek to avert, to deprecate 2a) to entreat that ... not 2b) to refuse, decline 2c) to shun, avoid 2d) to avert displeasure by entreaty 2d1) to beg pardon, crave indulgence, to excuse 2d2) of one excusing himself for not accepting a wedding invitation to a feast [Tit 3:9-11].
2. To join, associate, accompany, etc:
SUGCHRAOMAI {soong-khrah'-om-ahee} • AV - have dealings with 1; 1 • 1) to use with anyone, use jointly 2) to associate with, to have dealings with [Jn 4:9].
SUNANAMIGNUMI {soon-an-am-ig'-noo-mee} • AV - company with 1, keep company 1, have company with 1; 3 • 1) to mix up together 2) to keep company with, be intimate with one [1 Cor 5:9-13; 2 Thess 3:14, 15].
KOLLAO {kol-lah'-o} • AV - join (one's) self 4, cleave 3, be joined 2, keep company 1, vr reach 1; 11 • 1) to glue, to glue together, cement, fasten together 2) to join or fasten firmly together 3) to join one's self to, cleave to [Acts 10:28].
3. To exclude or remove from among a group:
EXAIRO {ex-ah'-ee-ro} • AV - take away 1, put away 1; 2 • 1) to lift up or take away out of a place 2) to remove [1 Cor 5:2, 13].
EKKATHAIRO {ek-kath-ah'-ee-ro} • AV - purge out 1, purge 1; 2 • 1) to cleanse out, clean thoroughly, to cleanse [1 Cor 5:7].
person who observes the sin or is sinned against, must go to the offender “in private.” If the person repents, reconciliation is effected (v. 15). If the person does not repent, one or two more should be taken to the offender to serve as witnesses (v. 16; cf. 2 Cor. 13:1). Again, if the person repents at this point, reconciliation is effected. However, if the person still refuses to repent, the sin should be taken to the assembly of believers. The Christians as a whole should seek to bring the person to repentance. If he yet refuses to repent, the sinful brother should be treated as “ a Gentile and a tax collector”—as one who is not in the congregation of the saved (v. 17). Jesus promises to be in the midst of a congregation of brothers who take His words seriously in this and act upon them (cf. vv. 18-20). He says, “I am there in their midst” (v. 20).
Luke 17:1-4
Jesus said, “Be on your guard! If you brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him” (vv. 3-4). This shows that the contemporary false teaching of “unconditional forgiveness” is unscriptural. God’s forgiveness is very conditional (cf. Acts 2:38; 3:19; 1 John 1:7, 9) and our forgiveness is also to be conditional. It is conditioned on the sinner’s repentance (v. 3) and confession of sin (v. 4).
Acts 5:1-11
This passage describes the account of Ananias and Sapphira. These two members of the body in Jerusalem lied publicly before Peter and others (vv. 1-4, 7-9) and immediately they died, apparently brought about by the Lord’s direct intervention (vv. 5-6, 10). The result was that “great fear came over the whole church, and over all who heard of these things” (v. 11). The results of this strong measure seemed to be far-reaching (vv. 13-14). Although this is not especially dealing with the withdrawal of fellowship, it does illustrate how God looks upon public, unrepentant sin in the assembly and it illustrates how punishment may affect other people.
Acts 8:12-24
Although some may question whether Simon of Samaria was genuinely saved, apparently he experienced a faith and baptism as authentic as the others at Samaria (cf. Acts 8:12-13). This is also indicated by the fact that Simon was urged to repent of specific sin and not of a life of sin in general—which would have been essential had he never been born again (vv. 20-24). When he expressed an envious and fleshly attitude by desiring the same power that Peter and John had (in being able to lay hands on believers for the bestowal of the Holy Spirit), Peter said that his heart was not right before God (v. 21). The apostle rebuked Simon with these words: “Repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bondage of iniquity” (vv. 22-23). This would illustrate the need for public rebuke when someone sins publicly, especially of a major nature.
Romans 16:17-18
Sometimes it is difficult to know for sure whether a given passage is speaking of true Christians who have allowed false teaching to lead them astray, or only professing “Christians” who have never been genuinely saved. They may have claimed to be “brethren” but Paul refers to men who were “false brethren” (2 Cor. 11:26; Gal. 2:4). In the present passage, Paul writes, “Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting.” We are to keep our eye on or “watch out for” (NIV) these men who apparently were teachers, and are to “turn away from them” or “keep away from them” (NIV). Instead of allowing them to teach in the assembly or even be in the assembly, the Christians must separate themselves from such men who bring teachings and practices “contrary to the teaching” of the apostles. The body of Christ must be kept free from this wrongful influence.
1 Corinthians 5:1-13
This is the longest passage in the New Testament dealing with the withdrawal of fellowship. Apparently a brother in the Corinthian assembly was having sexual relations with a stepmother (the text says that he “[had] his father’s wife,” v. 1). Nothing is said of the father in the passage (whether he was a Christian or not). The saints should have “mourned” about this sin and the fornicator (adulterer?) should have been “removed from [their] midst” (v. 2). Instead, the assembly must have been proud of having an “unconditional love and acceptance” for the brother and must have exercised a wrongful tolerance of his sin, for Paul says that they had become “arrogant” in the matter (v. 2, cf. v. 6).
Paul’s response was strong and direct! The body of believers was to assemble and take action “in the name of our Lord Jesus” and with “the power of our Lord Jesus” (v. 4). The fornicator was to be “delivered to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus” (v. 5). The brother was to be taken from the Lord’s realm (the body of the Lord) and placed back into the realm of Satan—where he was before salvation.
This passage shows that the action is not to be vindictive or unloving but it is to be remedial—it is meant to bring the person to repentance so that the person will be “saved” when Christ returns and not eternally condemned because of his sexual immorality (notice that 1 Cor. 6:9-10 says that the unrighteous will not inherit the kingdom of God). How unlike the contemporary practice of allowing practicing fornicators and (especially) adulterers to remain in the fellowship of denominational churches! The passage also shows that the action is meant to keep sin away from the saints in the body. Paul asks, “Do you not know that a little leaven leavens the whole lump of dough?” (v. 6). He then says, “Clean out the old leaven so that you may be a new lump” (v. 7). Sin must be removed from the body lest the sin affect others and they too fall into the same or related sins!
The passage uses various phrases to show our response to those who sin in the body of Christ:
- “removed from your midst” (v. 2)
- “deliver such a one to Satan” (v. 5)
- “clean out the old leaven that you may be a new lump” (v. 7)
- “not to associate with” (v. 9)
- “not to associate with” (v. 11)
- “not even to eat with such a one” (v. 12)
- “judge those who are within” (v. 13)
- “remove the wicked man from among yourselves” (v. 13)
This teaching of Paul does not just pertain to those guilty of fornication but also to other sins: covetousness (greed), idolatry, reviling (slander, evil speaking), drunkenness, and swindling (vv. 10-11). A comparison of 5:10-11 with 6:9-10 would lead us to think that brothers or sisters guilty of certain other sins must also be “removed” from the body: adultery, effeminacy, homosexuality, and theft. Surely these two lists were not meant to be exhaustive but simply representative of serious sins that must be excluded from the faithful assembly.
2 Corinthians 2:1-11
In this section Paul may be discussing the repentance of the fornicator who was delivered to Satan in 1 Corinthians 5:1-13, although some suggest that it is referring to the sin of someone entirely different (cf. 2:5). Whatever the identification of the person, we may learn something of sin and repentance from this section. The action of the Corinthian assembly was considered “punishment” (v. 6), something that is frowned upon in our day. Apparently the person, whoever he was, repented of his sin. Notice what Paul says should be the response of the body: they should “forgive and comfort” the repentant brother that he might not be “overwhelmed by excessive sorrow” (v. 7). This indicates that correct withdrawal of fellowship should bring a deep “sorrow” in the life of the sinner—a sorrow that leads to repentance (see 7:8-10). Furthermore, the believers should “reaffirm [their] love for him” (v. 8). When deep repentance occurs, Christians should express their love and acceptance of the person. Notice also that when they had withdrawn fellowship from the person and “punished” the sinner, this was an indication of the assembly’s obedience to the Lord and to Paul’s instruction. Paul had “put [them] to the test” to see if they would be “obedient in all things” (v. 9). The believers’ removal of sin from the body is an expression of faith and obedience!
2 Corinthians 7:8-13
We can learn something of the meaning of sorrow and repentance for sin by examining this section. The Corinthians had exercised a sorrow that was “according to the will of God” that brought “repentance” (v. 10). Notice also the attitude that they manifested: earnestness, vindication of themselves, indignation, fear, longing, zeal, avenging of wrong (v. 11). This is what must be seen in our midst today!
2 Corinthians 12:20-21; 13:1-3, 7, 10
Paul is concerned that there might be some in Corinth who had not repented of various sinful attitudes and actions (12:20-21). He says that when he comes to them, he will not “spare” anyone who had sinned and refused to repent (13:2). Every fact about the case will be confirmed by witnesses (v. 1). He wants his letter to correct the wrong so that when he comes in person he might not be forced to use “severity” according to his authority as an apostle (v. 10). This is similar to his statement in 1 Cor. 4:21: “What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?”
Galatians 1:7-10
This is a severe section that shows how much peril the Galatian Christians were in because of a distorted gospel. If one should accept a “different gospel,” Paul says that such a person is actually “deserting” God who had called them by the grace of Christ (v. 7). One who would preach a different gospel is to be “accursed” (vv. 8, 9). By implication, one who would also accept a different gospel is to be accursed.
Galatians 2:11-14
Paul publicly rebuked Peter for his hypocrisy (v. 14). Apparently Peter had been influenced by certain “false brethren” who refused to accept the full implications of the gospel of Christ (vv. 4-5).
Galatians 6:1-2
Paul instructs us how to relate to one whom we discover in a given sin. He says, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Bear one another’s burdens, and thereby fulfill the law of Christ.” If a brother is “caught in any trespass,” “trapped in some sin” (NIV), or “caught in the very act of doing something wrong” (Williams), we are to “restore” such a person. The term for “restore” is katartizete, from katartizo, with the meaning to mend or furnish completely (W.E. Vine, Expository Dictionary of New Testament Words). It was employed to refer to restoring a broken bone. We are to gently mend the person’s spiritual problem so that he can be a whole and healed believer once again.
Notice the attitude that we should have in this. We are to be “spiritual” and have the Spirit (cf. 5:16, 18, 22-26). We are to have an attitude of gentleness (6:1). We are to “look to ourselves” and be cautious that we do not fall into the same sin (v. 1). And we are to have an attitude of love as we seek to bear our brother’s burdens (v. 2).
Ephesians 5:3-17
We formerly walked in darkness but now are to be “children of Light” (v. 8) and produce the “fruit of the Light” (v. 9). We are to learn what is pleasing to the Lord (v. 10), and “expose” the unfruitful deeds of darkness (v. 11). We are to be careful how we walk and understand the will of the Lord (vv. 15-17). These instructions should help us to avoid the various sins Paul mentions and help other believers to avoid them for those who do fall into such sins and remain in them will face the wrath of God (vv. 3-7).
2 Thessalonians 3:6-15
This also is a lengthy section dealing with withdrawal of fellowship from sinful brothers and sisters. Paul issues this command (notice that it was not merely a suggestion): “Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us” (v. 6). The specific “tradition” he has in mind is that of living in a disciplined and responsible manner, earning a living, and keeping oneself from laziness and being a busybody (vv. 7-11; cf. 1 Thess. 4:11-12).
Paul says that this pertains to the “tradition” that he brought to them. Earlier, the apostle commanded, “Stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us” (2 Thess. 2:15). In another place, Paul had commended the Corinthians in this way: “Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you” (1 Cor. 11:2). The term “tradition” is from the Greek paradosis and means “a handing down or on” (W.E. Vine), “handing down or over” (Arndt and Gingrich, A Greek-English Lexicon of the New Testament). The verb is paradidomi, meaning “hand down, pass on, transmit, relate, teach” (Arndt and Gingrich), or “to hand over, deliver” (W.E. Vine). That which is handed over or handed down may be the “tradition of men” (Mark 7:8; cf. vv. 3, 7, 9). Jesus accused the Pharisees of “invalidating the word of God” by their “traditions” (Mark 7:13), and Paul warned of those who would be taken captive “through philosophy and empty deception, according to the tradition of men” (Col. 2:8). Paul’s reference to tradition in 2 Thessalonians 2:15 and 3:6 is to apostolic tradition and not false tradition that conflicts with the will of God.
In this section, Paul says that they should “keep away from” (NASB, RSV, NIV, JB), “hold aloof from” (NEB), or “withdraw from” (NKJV, cf. KJV) every brother who leads an unruly life and not in accordance to the traditions he brought (v. 6). He further says, “Take special note of that person and do not associate with him, so that he will be put to shame” (v. 14). “Take special note” (NASB, NIV) or “note” (NJKV) is taken from semeiousthe, from semeioo, and is second person plural, present imperative middle, indicating that all of his readers are to participate in this action. It is not just a command to the elders or evangelists, although they may take the lead (cf. 1 Thess. 5:12-13). The believers are not to “associate” with the unruly sinner. Notice two additional points. First, the action is to be remedial or restorative: “so that he will be put to shame” (2 Thess. 3:14). Further, the disassociated brother is not to be regarded as an enemy but is still to be regarded as a brother (v. 15). Christians should continue to “admonish” (NASB, NKJV) or “warn” (NIV, RSV, NRSV) the sinful brother so that he might repent.
1 Timothy 1:19-20
Paul urges Timothy to keep faith and a good conscience but also laments that some have “rejected” this and “suffered shipwreck in regard to their faith” (v. 19). Such people surely are out of fellowship with the Lord and living in sin. The apostle then mentions two examples: Hymenaeus and Alexander (v. 20a). How did Paul respond to these fallen brothers? “I have handed [them] over to Satan, so that they will be taught not to blaspheme” (v. 20b). Like the brother in fornication at Corinth (1 Cor. 5:5), these brothers were delivered over to Satan and this was done with the hope that they might repent of their sin and be restored to the Lord and to the body.
1 Timothy 4:1-7
The apostle tells Timothy that in later times “some will fall away from the faith” (v. 1). These ones will be influential teachers or leaders, ones who are hypocrites with seared consciences (v. 2)—apparently leaders who held to an incipient Jewish gnosticism (cf. vv. 3, 7). Timothy, in contrast, is encouraged to teach the truth (v. 6), be a good example (v. 12), and fulfill his work for the Lord (vv. 13-16).
1 Timothy 5:17-22, 24-25
Paul gives instructions about the elders in this section (see also 3:1-7 and Titus 1:5-9). Accusations should not be brought before these overseers apart from two or three witnesses (v. 19; cf. Matt. 18:16). Paul then writes, “Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning” (v. 20). There definitely is the need to confront and deal with sin on the part of the shepherds of the flock (cf. Acts 20:28-31).
2 Timothy 2:14-18
Paul warns Timothy against becoming embroiled in false teachings that “lead to further ungodliness” (v. 16). He gives the example of Hymenaeus and Philetus, “who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some” (v. 18). We must beware of erroneous views and teachings that turn people from the truth and from the faith of Christ.
2 Timothy 2:23-26
Timothy is to refuse to become involved in “foolish and ignorant speculations,” perhaps of a Jewish and gnostic nature (v. 23; cf. 1 Timothy 1:3-7; 4:1-7; 6:3-5, 20-21). He is told how to deal with those who have departed from the truth, or perhaps those who have never come to Christ initially: “The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive to do his will” (vv. 24-26). We must realize that those who depart from the sound teaching of Scripture and embrace false teaching are actually not in their right senses and are held captive by Satan himself!
2 Timothy 3:1-9
In this section, Paul speaks of the “difficult times” that will characterize “the last days” (v. 1). These “terrible” (NIV), “distressing” (NRSV), or “difficult” times (JB) will be found during these last times which actually extend from the first coming of Christ to His second coming (cf. Acts 2:17; Heb. 1:1-2; James 5:3; 1 Peter 1:20; 2 Peter 3:3; 1 John 2:18; Jude 18; cf. 1 Tim. 4:1). William Hendriksen gives the sense: “Timothy, constantly realize that in these last days—this lengthy dispensation—in which we are now living there will be grievous seasons” (Exposition of the Pastoral Epistles). The apostle gives a graphic list of those who commit sin during this age—lovers of self, lovers of money, lovers of pleasure, and many others who commit a wide range of sin (vv. 2-5). Paul then says, “Avoid such men as these” (v. 5b).
Paul then describes such men in vv. 6-9. They influence or “captivate” women with their false teachings (vv. 6-7), they “oppose the truth,” have a “depraved mind,” and are “rejected in regard to the faith” (v. 8). Were they at one time genuine Christians? This is not stated, but apparently they constituted a serious threat to the believers, thus Paul warns Timothy to be on guard for them. If indeed they were saved but later fell into the false teaching, it would be warning to us to turn from any teacher or anyone else who professes to be a Christian but who is characterized by the sinful behavior of vv. 2-5.
2 Timothy 4:3-5
Paul encourages Timothy to “preach the word” and to “reprove, rebuke, exhort, with great patience and instruction” (v. 2). However, he also informs his son in the faith that many Christians will fall away from the truth. These brothers will “accumulate for themselves teachers in accordance to their own desires” and will “turn away their ears from the truth and will turn aside to myths” (vv. 3-4). This apostasy will call for the firm resolve of Timothy to be sober in all things, endure hardship, do the work of a proclaimer, and fulfill his service (v. 5).
Titus 1:9-2:1
The elder (or overseer) must be capable of dealing with the truth and falsehood. He must be able to “exhort in sound doctrine and to refute those who contradict” (v. 9). This teaching requirement was, in part, necessitated by the spiritual threat to the faith that Paul proceeds to describe (vv. 10-15). It is somewhat difficult to identify the people about whom Paul writes. They were “rebellious men, empty talkers and deceivers, especially those of the circumcision” (v. 10). Hendriksen surmises that they were “Jewish church-members of the Pharisaic type and tinged with incipient gnosticism. . . . [They were] false teachers inside the churches of Crete [who] were trying to reconcile Jewish bondage (ceremonialism) with Christian freedom.” He goes on to suggest that the description found in vv. 14b-16 is of Jews, “the Pharisaic leaders who, though outsiders, are exerting a sinister influence upon the false leaders within the churches of Crete” (The Pastoral Epistles). A.T. Hanson believes that the rebellious men were “Christians,” particularly “Jews who had accepted Christianity” (The Pastoral Epistles). J.N.D. Kelly (A Commentary on the Pastoral Epistles), Gordon D. Fee (1 and 2 Timothy, Titus), and C. Michael Moss (1, 2 Timothy & Titus) think that the men were actual Jewish Christians. Edmond Hiebert, on the other hand, claims that they were “gnosticizing Judaists who as professed Christians sought to infiltrate the churches with their misguided teaching” (The Expositor’s Bible Commentary, Vol. 11).
If these were Judaizing men who were indeed true converts, we can see why Paul instructs Titus and the elders to deal with them with such severity. Titus was to “reprove them severely so that they may be sound in the faith” (v. 13). They are not to give attention to the myths and commandments of Judaizers from the outside (as described in vv. 14-16). There are some parallels between the false teaching and teachers in Crete and those found in Ephesus (see 1 Timothy 1:3-11).
Titus 3:9-11
Paul again mentions the Jewish nature of the false teaching that Titus is confronting in Crete (3:9; see also 1:10, 14). The apostle then instructs, “Reject a factious man after a first and second warning, knowing that such a man is perverted and is sinning, being self-condemned” (vv. 10-11). The adjective “factious” (hairetikon, hence the KJV, “heretic”) means “divisive” (NIV), or one who “causes divisions” (NRSV). W. E. Vine says that the noun, hairesis, is “a choosing, choice . . . that which is chosen, and hence, an opinion, especially a self-willed opinion, which is substituted for submission to the power of truth, and leads to division and the formation of sects, Gal. 5:20” (Expository Dictionary). The opinions in this case would involve the “foolish controversies and genealogies and strife and disputes about the Law” that he has just mentioned (v. 9).
Such a factious and divisive teacher is to be warned once, probably with the hope of bringing him to repentance. He is then to be warned again if he refuses to cease his teaching. If he refuses, Titus (and those with him) is to “reject” him, “have nothing more to do” with him (NRSV, cf. NIV, JB), or “have done with him” (NEB). Such a man continues to sin (hamartanei is present tense) and is self-condemned since he refuses to repent of his teaching and his behavior.
James 5:19-20
This passage encourages us by showing that there is hope for one who departs from the truth into error. James writes, “If any among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.” Notice that it is possible for a genuine Christian (“if any among you”) to “stray from the truth” and thereby become a “sinner” in need of salvation again! Faithful Christians are to reach out in love to such a fallen believer and “turn him back” from “the error of his way.” Just as one may be rescued from sin and false teaching before coming to Christ, so one may later need to come back to the truth after falling for such a deadly message and teaching. The Christian who does rescue such a person will “save” the sinner’s soul from death and will cover his sins—evidently a reference to the forgiveness of his sins.
2 Peter 2:1-22
This long section describes false teachers who will have a great influence upon the body of Christ. “False prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. Many will follow their sensuality, and because of them the way of truth will be maligned; and in their greed they will exploit you with false words” (vv. 1-3a). Notice that Peter, perhaps writing in the AD 60s, says that false teachers will have a great influence upon his readers—and, by implication, upon us today. They will not introduce their false teachings openly but “secretly” and they will have disastrous effects—there will be sects and divisions (heresies). The false teachers may be of a Gnostic character, particularly those with a libertine aspect to their teaching and behavior. Peter points out that they will “entice” others to follow them by “promising them freedom” (vv. 18-19). If verses 20-22 describe these false teachers (they may apply to those who depart from the truth to follow these errorists), we can see that their last state of condemnation is worse than their state before coming to Christ. The entire passage is a graphic warning to us to not be “carried away by the error of unprincipled men and fall from [our] own steadfastness” (3:17).
1 John 2:18-19
John says that certain “antichrists” “went out from us, but they were not really of us.” Apparently these were ones who denied that Jesus is the Christ (v. 22), denied the Father and the Son (v. 22), and denied that Jesus Christ has come in the flesh (4:2-3). Although such people may have been in the visible assembly of saints, they may not have been genuinely saved. This is a reminder that not all of those who profess to be Christians are actualChristians.
1 John 5:16-17
The Christian who observes his brother “committing a sin not leading to death” is encouraged to pray to God who will “give life” to such a person. Various interpretations have been given for this teaching. One view says that if we see a true, sensitive fellow-believer commit sin, we are to pray for his or her repentance and restoration. God will bring such a person back through his repentance (cf. Acts 8:22-24) and confession of sin to God (1 John 1:9) and to others (James 5:16). On the other hand, the “sin leading to death” may refer to known, deliberate, and unrepentant sin committed by a rebellious brother whose conscience is seared and hardened (cf. Hebrews 10:26-31; Titus 1:15; 1 Timothy 4:2). Whatever the exact interpretation, we can see value in prayer as we observe sin in the life of a brother and sister.
2 John 7-11
John is discussing certain ones, perhaps teachers, who denied that Jesus came in the flesh (v. 7). They did not “abide in the teaching of Christ” (v. 9), which implies that they formerly did accept the teaching of Christ. There are two ways of interpreting the phrase, “teaching of Christ.” First, it could be an objective genitive, thus “teaching about Christ” (see Marshall, Bultmann, Burdick). Verse 7 suggests this view, as does 1 John 4:1-6. In this case, the false teachers did not abide in the correct teaching about the person of Jesus Christ. Second, it could be subjective genitive, “Christ’s teaching” (Brooke, Stott, Westcott, Schackenburg, Ryrie). This could be supported by the fact that John says we are to walk in the truth (v. 4), are to love one another (vv. 5-6), and are to walk according to the Lord’s commands (v. 6). It might be observed that very often those who reject a Biblical understanding of the person of Christ also reject some of His commands and teachings.
John then says that if anyone comes and does not bring “this teaching” (either correct teaching about Christ or certain of Christ’s teachings), we are not to “receive him” into our house or give him a greeting (v. 10). Why? The one who welcomes him in this manner “participates in his evil deeds” (v. 11). This may mean that we should not welcome a false teacher into our assemblies, particularly to teach (early believers met in homes), or it may mean that we should not welcome such a teacher into our individual homes and offer him hospitality (food and shelter). In either case, we must not in any way support or give encouragement to one who teaches error or we, ourselves, will become participants in the evil deeds and teachings of the false teacher.
3 John 9-11
The apostle John cites the case of Diotrephes, who must have been a leading member (perhaps an evangelist or overseer) in an assembly of Christians in Asia Minor. Apparently John wrote a letter to the body in this location but Diotrephes, who loved “to be first among them,” did not accept what John wrote (v. 9). Not only this, but John sent brethren to the assembly and this prideful leader did not “receive the brethren.” He went so far as to forbid others from receiving these faithful brothers and put them out of the assembly (ekklesias). How did John deal with this autocratic leader who went so far as to oppose an apostle of Christ? I. Howard Marshall thinks that “I will call attention to his deeds” is too mild. He writes, “The elder intends ‘to take up the matter’ with him and to seek satisfaction about it. . . . The elder was prepared to exercise his authority in the matter” (The Epistles of John). Perhaps the words immediately following indicate that John views the situation very seriously: “the one who does evil has not seen God” (v. 11b).
Jude 3-19
In a section similar to 2 Peter 2:1-22, Jude writes, “Certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ” (v. 4). Perhaps Jude’s primary reference is to an antinomian Gnosticism (rather than an ascetic form of Gnosticism), a system that allowed for a licentious, immoral, libertarian lifestyle that twisted the meaning of the grace of God and that, in effect, denied the Lordship and authority of Jesus Christ. Jude further describes these false teachers as “the ones who cause divisions, worldly-minded, devoid of the Spirit” (v. 19). The surprising thing is that they had apparently “crept” into the assembly “unnoticed” and even participated in the Christian “love feasts” (vv. 4, 12). This section reminds us that on occasion even a false teacher may seek to gain entry into a true congregation and they must be strongly opposed and rejected.
Jude 22-23
Jude gives us sound counsel as we deal with different classes of Christians who are showing signs of unfaithfulness. He writes, “Have mercy on some, who are doubting; save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.” There is no room for indifference in the life we have in Christ. Rather, we each have a responsibility to reach out in love and fear to those who are straying from the truth, giving heed to false teaching, or falling into moral compromise.
Revelation 2:1-7
The Lord Jesus sends seven messages to seven assemblies in Asia Minor and much could be noticed in this correspondence. The first letter was directed to the assembly in Ephesus. Jesus begins with commendation: “I know your deeds and your toil and perseverance and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false” (v. 2). These people had endured for Christ’s said, had not grown weary, and hated the deeds of the Nicolaitans (vv. 3, 6). However, Christ goes on to say that they had left their first love (v. 4). He then warns, “Remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place—unless you repent” (v. 5). Although they had much to commend them, Jesus knew that they needed to repent, to revive their lost love, and to do the deeds of love once again.
Revelation 2:12-17
In this section, written to the assembly in Pergamum, we see that some held “the teaching of Balaam” (v. 14) and others held “the teaching of the Nicolaitans” (v. 15). Christ’s call to them is the same call He utters to some of the other assemblies: “Repent” (v. 16).
Revelation 2:18-29
The main concern in the assembly at Thyatira was the woman Jezebel, who called herself a prophetess (v. 20). Christ describes her in these words: “She teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols” (v. 20b). He gave her time to repent (v. 21) and then speaks of serious judgements awaiting her and her followers (vv. 22-23). The Lord placed no other burden on the faithful (v. 24) but calls on them to hold fast (v. 25) and to overcome and keep His deeds (v. 26).
Revelation 3:1-6
The assembly at Sardis was spiritually dead (v. 1) and their deeds were not completed in the sight of God (v. 2). They too are called upon to repent or face serious judgment (v. 3). There were a few who remained faithful to the Lord: “You have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy” (v. 4). Blessing is promised for those who overcome (v. 5).
Revelation 3:14-22
The Laodicean assembly has the reputation of being the “lukewarm” one. Jesus says, “I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth” (vv. 15-16). Evidently the Laodiceans were wealthy, self-satisfied and unspiritual (vv. 17-18). The Lord said that He would discipline them and He calls on them to “be zealous and repent” (v. 19). He calls on them to hear His voice, open the door, and allow Him to gain entrance into their lives (v. 20) and overcome so as to receive the reward (v. 21).
We have examined a number of passages in Scripture that deal with sin in the life of the individual Christian and sin in the life of the congregation as a whole. We have seen how false teaching, false belief, false practices, immoral behavior, compromising attitudes, and apostasy had an effect on brothers and sisters in the family of God. We have also examined what the Lord commands us to do to deal with such sin and false teaching.
What Categories of People
Must be Removed from the Body?
Let us summarize the results of the survey of New Testament passages we have examined above. It is clear that God wants us to separate ourselves from certain people who at one time come to Christ and become members of His body but who have allowed false ways and immorality to gain entrance into their life. Notice these categories of people:
(1) The Immoral Brother or Sister
We use the term “immoral” to include a variety of sins. It is clear that brothers guilty of sexual immorality (fornication, adultery, homosexuality, etc.), covetousness (greed), idolatry, reviling (slander), drunkenness, and swindling must be removed from the body (1 Cor. 5:1-13; cf. 6:9-11; Eph. 5:3-7; Col. 3:5-9). Those who refuse to repent of the various sins mentioned in 2 Tim. 3:1-5) should also be removed from fellowship (cf. v. 5).
(2) The Unruly and Disobedient
A brother who refuses to repent of an unruly life and who refuses to walk according to the tradition of the apostles must also be removed from fellowship in the body (2 Thess. 2:15; 3:6-15). Those who do not obey apostolic teaching must be noted and made ashamed by an exclusion from fellowship (3:14-15).
(3) Those who do not Repent and Reconcile
Jesus says that a person who refuses to repent of sin and reconcile with a brother, even through the urging of other brothers and the entire congregation, must be excluded from the assembly (Matthew 18:15-20; cf. Luke 17:1-4). This action takes place since God has already ruled on this from heaven (cf. Matt. 18:18-20).
(4) False Teachers
Those who cause “dissensions and hindrances contrary to the teaching” must be turned away from (Rom. 16:17-18). Those who reject the faith and a good conscience must be delivered to Satan so that they may be taught not to blaspheme (speak against) the Lord’s word (1 Tim. 1:19-20). Particularly serious would be false teaching relating to the gospel (Gal. 1:7-10), the resurrection (2 Tim. 2:16-18), the person and saving work of Christ (1 John 2:18-23; 4:1-6; 2 John 7-11), and other fundamental truths.
(5) The Factious
Those who would cause conflict, confusion, disturbances, dissensions, and factions by promoting false teachings, speculative theology, human traditions, and denominational tenets, must be excluded from fellowship (cf. Titus 3:9-11; Rom. 16:17-18; Gal. 5:19-21).
The Process of Withdrawing Fellowship
It is very difficult to create an entirely consistent and progressive series of stages in withdrawing fellowship. Some have tried this by forcing certain passages to conform to an existing denominational process or traditional system. For example, there is a difference between the treatment of the fornicator in 1 Cor. 5 (an immediate delivery to Satan), the factious man in Titus 3:9-11 (two warnings), and the sinful brother who does not reconcile in Matt. 18:15-20 (a four-step procedure). We err if we try to combine all of these into one workable and changeless procedure. Yet we cannot be like the vast majority of religionists who simply disregard nearly all of the Scriptural teachings on the subject!
In light of the various instructions in the Scriptures, it might be best to give a general outline of the basic teachings and then apply them to a given situation as we encounter it in the real world of workable fellowship. With this in mind, consider these general principles:
(1) The need for public teaching of the saints.
When a person comes to Christ Jesus, he is saved from his past sins and becomes part of the body of Christ (Matthew 28:19; Acts 2:38-41, 47; 2 Peter 1:9; 1 Cor. 12:12-13). The Lord then provides for the new Christian’s continued nurture. Jesus said that when one becomes His disciple by being baptized into the name of the Father and the Son and the Holy Spirit (Matt. 28:18-19), he is then to be taught to “observe” or “obey” all that Christ had commanded (v. 20; NASB, NIV). Much of this initial teaching is to be done in the public gatherings of the saints. Luke tells us that after the initial response on the day of Pentecost, “they [the baptized believers] were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42).
As we read through the New Covenant writings, we see the importance of public instruction, admonition, and edification:
- “I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house” (Acts 20:20).
- “Let all things be done for edification” (1 Cor. 14:26b).
- “The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also” (2 Tim. 2:2).
- “Till I come, give attention to reading, to exhortation, to doctrine” (1 Tim. 4:13, NKJV).
- “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction” (2 Tim. 4:2).
We personally can look back with some disappointment as we remember how various ones have embraced false doctrines, fallen into fornication and adultery, entered compromising occupations, or become part of sectarian religious groups. Probably some of this occurred because there was not sufficient public teaching from Scripture that would fortify the saints to withstand the temptations that would come their way.
(2) The Need for Private Instruction, Exhortation, and Admonition.
Not only is public instruction needed, but also private teaching and admonition. Paul told the Ephesian elders that during his long stay there (Acts 19), he had taught them “from house to house” (20:20). He described to the Thessalonians the loving and tender care he had toward them during his stay in that city: “We were exhorting and encouraging and imploring each one of you as a father would his own children” (1 Thess. 2:11). He further said, “We proved to be gentle among you, as a nursing mother tenderly cares for her own children” (v. 7). Notice his intimate regard for these new believers: “Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us” (v. 8). If we were to have this kind of face-to-face interaction with “each one” who comes to Christ, surely some of the sins and false teaching could be prevented.
This private and personal teaching may not be convenient and easy. It will take much effort and commitment to the spiritual growth and wellbeing of each saint. Paul writes, “We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone” (1 Thess. 5:14). It is during the personal discussions and teaching sessions that one may learn of the specific problems that need watching and correction. This is not just a work for elders and proclaimers but for each faithful Christian: “Encourage one another day after day, as long as it is still called ‘Today,’ so that none of you will be hardened by the deceitfulness of sin” (Heb. 3:13). The denominational and church world may be content with “church services” and “sermonettes,” and perhaps Sunday School, but this is hardly sufficient to deal with personal problems, private difficulties, and underlying false teachings held by a new convert.
(3) Private Confrontation, Admonition, and Warning
Even with the public edification and the private instruction, sometimes there will be the need to deal with sinful behavior and false teachings. A number of passages we earlier examined speak to this aspect of God’s will. Notice the personal nature of some of these instructions:
- “Be on your guard! If your brother sins, rebuke him and if he repents, forgive him” (Luke 17:3). Notice that the rebuke is a private one. If the brother repents of his sin, there is no need to go beyond this loving but bold interaction.
- “If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother” (Matt. 18:15). Again we see that there is the need for personal confrontation, however difficult, embarrassing, and awkward this may be.
- “Brethren, even if anyone is caught in any trespass, you who are spiritual restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted” (Gal. 6:1). A private visit seems to be in view here and an effort to rescue a sinful brother before anything public is done.
- “. . . with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will” (2 Tim. 2:25-26).
The object of this private and personal confrontation is to bring the offender to repentance, restoration, and reconciliation so that nothing more public needs to be done.
(4) Public Warning or Censure
Depending on the nature of the offense, sometimes there needs to be a public warning to the sinful brother. Paul even found it necessary to confront Peter the apostle in public: “When Cephas came to Antioch, I opposed him to his face, because he stood condemned. . . . But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all. . .” (Gal. 2:11, 14). As he was discussing the problem of sinful elders, Paul stated, “Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning” (1 Tim. 5:20). Notice a further instruction. Whether this would be private or public is not clear, but Paul tells Titus to deal with certain Judaistic teachers: “Reprove them severely so that they may be sound in the faith” (Titus 1:13). The procedure that Jesus gives in Matthew 18:15-20 also has a public aspect. After one person cannot bring a sinful brother to repentance, and the efforts of one or two witnesses cannot avail, Jesus said to “tell it to the church” (v. 17). This public announcement is meant to bring additional pressure on the unresponsive brother and lead to his repentance.
(5) Withdrawal of Fellowship
We noticed that in some cases of sin, the assembly must immediately and openly deliver one to Satan and cease all social and spiritual fellowship (cf. 1 Cor. 5:1-13). On other occasions, there is the need to go more slowly (perhaps weeks may be involved in some cases) before anything public is done. Notice some of the expressions that are employed in Scripture in reference to the withdrawal of fellowship:
- “Keep away from every brother who leads an unruly life” (2 Thess. 3:6).
- “Take special note of that person and do not associate with him” (2 Thess. 3:14).
- “Let him be to you as a Gentile and a tax collector” (Matt. 18:17).
- “Keep your eye on . . . and turn away from them” (Rom. 16:17).
- “Reject a factious man after a first and second warning” (Titus 3:10).
- “I have delivered over to Satan” (1 Tim. 1:20).
- “Do not receive him into your house and do not give him a greeting” (2 John 10).
- “The one who had done this deed would be removed from your midst” (1 Cor. 5:2).
- “Deliver such a one to Satan for the destruction of the flesh” (1 Cor. 5:5).
- “Clean out the old leaven so that you may be a new lump” (1 Cor. 5:7).
- “Not to associate with” (1 Cor. 5:9).
- “Not to associate with . . . not even to eat with such a one” (1 Cor. 5:11).
- “Do you not judge those who are within [the church]” (1 Cor. 5:12).
- “Remove the wicked man from among yourselves” (1 Cor. 5:13).
- “. . . this punishment which was inflicted by the majority” (2 Cor. 2:6).
Qualities and Attitudes Needed
Why doesn’t correction of error and withdrawal of fellowship frequently have the desired effect? Why is it that many attempts to correct error or bring repentance for moral compromises fail? Why does a withdrawal of fellowship from the offender sometimes have a very poor result? There are many reasons. Probably a leading reason is the problem of personal pride that refuses to admit wrong and sin. But let us notice a reason on the part of the one or ones involved in the outreach to the sinful brother. We refer to the personal spiritual qualities and attitudes necessary to carry out this Scriptural procedure. Let us once again examine a few of the passages we have already noticed earlier.
- Privacy. Jesus tells us that if a brother sins, the Christian is to “show him his fault in private” (Matt. 18:15). The purpose of the confrontation is to bring the brother to repentance. This first visit should be in private and if the person repents, it can be kept private. If private sins are shared publicly, we can see that there might be a reaction and the desired repentance may not come.
- Love and Gentleness. Paul says that if one is caught in a sin, we who are spiritual (those with the Spirit) are to restore the sinner “in a spirit of gentleness.” Further, we are to “bear one another’s burdens” and thus “fulfill the law of Christ” (Gal. 6:1-2). This may be a reference to the law of love (cf. John 13:34-35; 15:12, 17; 2 Cor. 2:8). If we have genuine love (not an uncaring attitude) and true gentleness (not harshness), we may be able to restore one who has been caught in an offense.
- Sincerity and not Hypocrisy. Jesus warns of a hypocritical judgmentalism in our relationship with brothers and sisters (cf. Matthew 7:1-5). We are not to be harsh but kind even in our judgment. The Lord warns against judging others of lessersins when we ourselves are guilty of greater ones (vv. 3-4). Jesus commands us to remove our own sins so that we can “see clearly” to remove our brother’s sins (v. 5). If we are inconsistent in our Christian walk, if we are hypocritical, if we compromise with the world, our effectiveness in dealing with sinful brothers will be minimized or nullified.
- Humility and Sorrow. When Paul discusses the Corinthian fornicator, he accuses them of arrogance (1 Cor. 5:1, 6). They should have humbly dealt with the problem. He says that they should have “mourned” because of the problem (v. 2). They had malice and wickedness, but they should have had sincerity and truth (v. 8). One should correct the sinful brother with a heart that is broken because of his sin or false teaching.
- Earnestness, Fear, Zeal. Paul commends the Corinthians for their attitude in “avenging of wrong” (2 Cor. 7:11). This attitude included sorrow, indignation, fear, longing, and zeal. We must become involved in this serious and sober matter with all of our heart (cf. vv. 8-13).
- Obedience. As we carry out the apostles’ instructions in this matter, we are being obedient to the will of the Lord (2 Thess. 3:6). Paul indicates that it was vital that one “obey” his “instruction” in the matter of withdrawing fellowship from the sinful brother (v. 14). See also 2 Cor. 2:9.
- Kindness, Patience, Teaching. Paul instructed Timothy how to deal with sinful opponents who had accepted false views: “The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth” (2 Tim. 2:24-25). The Christian must not become embroiled in quarrels when he seeks to rescue a fallen brother. Instead of lashing out in anger, the Christian must be patient when wronged. He must be a knowledgeable and skillful teacher. All of this will help one to reach the brother who has become a captive of Satan.
- Knowledge of the Word. Every phase of working to rescue the fallen saint requires a knowledge of Scripture. Paul says that the elder (or overseer) must “[hold] fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9). He proceeds to show how this exhortation and refutation (with Scripture) is needed when false teaching arises (vv. 10-15). Nothing can substitute for a firm grasp of God’s will in the process of dealing with sin and false teaching in an assembly.
- Courage and Firmness. We have noticed that gentleness, kindness, and patience are qualities needed. But courage in the face of strong opposition, entrenched false teaching, and harsh and belligerent attitudes is also needed. The Christian must be firm and unyielding when it comes to Scriptural truth. He must not compromise. Paul commands, “Reprove them severely so that they may be sound in the faith” (Titus 1:13). This may be rendered, “Rebuke them sharply” (NIV, NKJV, NRSV), or “You will have to be severe in correcting them” (JB). Both love and firmness is needed.
Reasons for Withdrawal of Fellowship
Obviously God does not want us to have wrong or unworthy motives as we withdraw fellowship from a sinful brother or brother in error. Before we examine Scriptural reasons for excluding a person from fellowship, let us notice two wrong purposes in such action.
First, we do not withdraw fellowship because we dislike or hate a person. No one would admit such a motivation but we must examine our hearts to determine whether there is any unkind and unloving reasons underlying the action.
Second, we do not withdraw fellowship because someone has refused to submit to a denominational discipline or confession of faith. In the sectarian world, this sometimes happens. A member may choose not to comply with a denominational requirement or sectarian tradition, and the church responds by “excommunicating” or “shunning” the person. One person comes to my mind. He chose to come to Christ and be baptized, and his former sect placed a “ban” on him, began to “shun” him, and even his wife refused to eat with him. Sadly, this brother later acquiesced to such pressure and fell away from the Lord. Others have had their names removed from the membership role because they would not submit to denominational standards. Scriptural instruction, of course, would show the fallacy of such procedures.
If these are unworthy and wrong motives in withdrawing fellowship (and there would be many others), what are the Scriptural reasons for withdrawing fellowship from an unrepentant, sinful brother or sister? They may be summarized as follows:
(1) To save the sinful member of the body through repentance.
Scripture says that often the reason for withdrawing fellowship is intended to be remedial or restorative. In other words, the action is meant to bring the offender to repentance for his sin and subsequent restoration to fellowship in the body of Christ. Let’s notice how this is found in God’s Word.
Notice the case of the Corinthian man who was guilty of fornication. Paul says that this man must be delivered to Satan “for the destruction of the flesh, so that his spirit may be saved in the day of the Lord Jesus” (1 Cor. 5:5). The ultimate purpose in the withdrawal of fellowship of this immoral brother was that he might be “saved” when Christ comes back. The implication is that he would be brought to repentance and renounce his fornication and adultery. (In a similar way, God brings “discipline” on certain brothers who offend Him by partaking of the bread and cup wrongly, and He does this so that so that they will repent and “not be condemned along with the world,” 11:29-32.)
The situation at Thessalonica was similar. Paul said that the congregation should withdraw fellowship from the unruly and disobedient members (2 Thess. 3:6) so that the offenders might be “put to shame” (v. 14). Faithful saints should “admonish” the sinful brothers (v. 15) so that they might repent and come back to a responsible living pattern.
Although withdrawal of fellowship is not specified in the context, Paul’s directives to Timothy (2 Tim. 2:23-26) show the purpose of confrontation with fallen Christians to be corrective in nature. The purpose is that “God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil” (vv. 25-26). In some sense, every openly sinful brother is not in his right “senses” and is a captive in Satan’s snare. The object is to convince him of this and pray that God might bring him to full repentance and restoration.
Notice several other passages of Scripture. Spiritual brothers should reach out to one caught in a trespass and “restore such a one in a spirit of gentleness” (Gal. 6:1). The purpose is restorative! When Peter confronted Simon of Samaria (Acts 8:18-24), he called on this sinful brother to repent and pray so that “the intention of [his] heart may be forgiven” (v. 22). He sought Simon’s repentance and forgiveness. Remember the case of Hymenaeus and Alexander who were “handed over to Satan.” What was the purpose of this judgment? “. . . so that they will be taught not to blaspheme” (1 Timothy 1:20). Paul hoped that the judgment would result in their repentance and recommitment to holy living. The instruction of James was that the sinner who strays from the truth might be turned from “the error of his way” and might be saved from death (James 5:19-20). Why was Titus to “reprove severely” some men? “. . . so that they may be sound in the faith” (Titus 1:13). Apparently the unnamed sinner at Corinth did repent because of the “punishment” that was inflicted on him (2 Cor. 2:6-8).
All of this instruction shows that God commands us to confront sin and withdraw fellowship from sinful brothers and sisters for their own good! It is not done to just “get rid of” a problem person (although this can be a legitimate aspect, as we shall soon see), but this action of judgment is to be for the sinner’s own good. The person is sinning and this sin places him in a worse condition than he was in before coming to Christ (cf. 2 Peter 2:20-22). It is for his own good that the body of Christ does something that will wake him up to the utter seriousness of his lost condition!
In taking this extreme action, the body is saying, “We love you so much that we cannot see you sinning and not do something!” Scripture tells us of God’s own attitude toward discipline: “Those whom the Lord loves He disciplines, and He scourges every son whom He receives” (Heb. 12:6; cf. 1 Cor. 11:31-32). Jesus says, “Those whom I love, I reprove and discipline; therefore be zealous and repent” (Rev. 3:19). Just and God the Father and Jesus Christ reprove and discipline sinful brothers and sisters, so the body of Christ must adopt the same attitude. They reprove and discipline their fellow-brothers so that they might repent and come back to holy living and sound teaching.
(2) To Save the Body of Believers from Sinful Contamination and False Teaching
The body of Christ is to be a holy and pure body, separate from all sin. Paul explains, “Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless” (Eph. 5:25-27). This is the Savior’s plan for His bride or body. These people who have been cleansed or washed from their sins (1 Cor. 6:11; Acts 22:16; 2 Peter 1:9) must continue to remain free from sinful compromises in life. They must pursue holiness for without such holiness they will not see God (Heb. 12:14).
The holiness of the body of Christ is so vital that when a brother or sister allows sin in his life and refuses to repent of the sin, that person must be excluded from the body. Saints must withdraw fellowship from him. As Paul put it, “The one who had done this deed would be removed from your midst” (1 Cor. 5:2). The apostle explains this principle by using the illustration of leaven. “Do you not know that a little leaven leavens the whole lump of dough? Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed” (vv. 6b-7). The body of Christ is like a lump of dough that is unleavened. The leaven of malice and wickedness (and every other sin) must be kept from the “unleavened bread” of this body (v. 8). Therefore, Paul insists that the assembly of God in Corinth is to be preserved from those who would fall into the habitual sins of fornication (including adultery), covetousness or greed, and other sins (cf. vv. 10-11; 6:9-11).
As we have noticed earlier, a number of passages show that a chief purpose in withdrawing fellowship from certain brothers and sisters is to keep sin from influencing others in the body. For instance, Paul says that becoming involved in false teachings (about words), leads to “the ruin of the hearers” (2 Tim. 2:14). He says that Timothy is to avoid such “empty chatter” for “it will lead to further ungodliness” (v. 16). He then shows the consequence of this false teaching: “their talk will spread like gangrene” (v. 17). A case in point was that of Hymenaeus and Philetus, who had “gone astray from the truth,” and they had “upset the faith of some” (v. 18). This illustrates the sad fact that if erroneous teaching is permitted to circulate in the body of Christ, some will fall into the error and go astray from the truth. Those who believe and propagate such error must be decisively excluded from the faithful assembly of saints.
Paul the apostle said that the false teachers in Crete “must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain” (Titus 1:10-11). False teachers must be “silenced” and reproved “severely” so that their influence will be cut off and families in Christ will be protected from their negative influence (cf. vv. 11, 13).
When Paul and Barnabas were in Antioch, Cephas (Peter) arrived and acted hypocritically by keeping himself from the Gentile believers and not eating with them. Paul could see the tragic consequences of this action: “The rest of the Jews joined him [Peter] in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy” (Gal. 2:13). There was a widespread defection from “the truth of the gospel” at Antioch (v. 14)! Because of this influence on the body as a whole, Paul confronted Peter directly with the truth of the Lord (vv. 11, 14-21). Although this did not involve exclusion from fellowship, presumably because Peter repented, this illustrates again that public sin must be dealt with publicly for the welfare of the body as a whole.
Further teachings reinforce this general truth about the need of withdrawal to keep the congregation free from open sin and false teaching. False teachers who “cause dissensions and hindrances contrary to the teaching” of the Lord must be turned away from (Rom. 16:17) because “they deceive the hearts of the unsuspecting” (v. 18). John speaks of the deceivers who must be rejected and gives this as one of the reasons: “Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward” (2 John 8; cf. vv. 7-11).
There can be a purifying effect when the saints observe the process of reproof, rebuke, and eventual withdrawal of fellowship. The example of Achan the Israelite illustrates this principle (read all of Joshua 7). Achan acted unfaithfully and because of this “the anger of the LORD burned against the sons of Israel” (v. 1). The Israelites confronted Achan and eventually punished him by stoning, and only then “the LORD turned from the fierceness of His anger” (v. 26). The sin of this covetous man brought trouble on the entire nation. When the sin was openly dealt with, surely there was a purifying effect on the entire nation.
One of the results of a “rebuke in the presence of all,” was that “the rest [of the Christians] also will be fearful of sinning” (1 Tim. 5:20). When both Ananias was killed in the presence of Peter and the people, what was the immediate response? “Great fear came over all who heard of it” (Acts 5:5). A few hours later, Sapphira appeared and lied to the apostle; she also immediately fell down dead and was buried. What was the result of this? “Great fear came over the whole church, and over all who heard of these things” (v. 11). A healthy fear of sinning and fear of the Lord may be engendered when sinful, unrepentant brothers and sisters are excluded from fellowship.
(3) To Promote Unity of Spirit, Life, and Teaching
Although this principle seems so foreign to contemporary churchianity, it is found on the pages of Scripture. Paul writes these amazing words: “Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment” (1 Cor. 1:10). Ideally, believers are to “all agree” and be made complete in the “same mind” and in the “same judgment”! He commands believers to be “of the same mind, maintaining the same love, united in spirit, intent on one purpose” (Phil. 2:2). They are to “preserve the unity of the Spirit in the bond of peace” (Eph. 4:3) by a common devotion to the seven principles of one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God (vv. 4-6).
True believers—brothers and sisters in the family of God—are to believe the same truths! They are to manifest the same fruit of the Spirit! They are to be committed to the same gospel or good news of Christ! They are to share a common life and lifestyle! They are to observe the same apostolic traditions! They have experienced the same birth of water and Spirit! Although brothers and sisters are of different nationalities, different genders, different social classes, different colors, different educational backgrounds, different languages, and different origins before coming to Christ, they have been made “one”—united to God through Christ Jesus their Lord (cf. 1 Cor. 12:12-13; Gal. 3:28; Col. 3:11).
The body of believers must maintain this unity of faith, teaching, and life by excluding from their fellowship those members who insist on living in sin, who insist on believing and propagating false teachings, who insist on maintaining immoral relationships, and who cause dissensions and trouble in the assembly. Sometimes peace and tranquility can only be maintained in the body by removing those who would disturb the peace and chose a sinful lifestyle. “Drive out the scoffer, and contention will go out, even strife and dishonor will cease” (Prov. 22:10). Unity must be maintained. Not unity in churchly traditions, unity in erroneous teachings, or unity in worldly practices—but unity in the Spirit, unity in the truth, and unity in the way of holiness!
(4) To Respect God, His Word, and His Holiness
We should see that the underlying principle in carrying out Scriptural reproof and eventual withdrawal of fellowship is to honor God, honor His Word, and honor His holiness. Why do we do everything in our life in Christ? To demonstrate our love, honor, and commitment toward Him. When we obey God’s will, God is glorified! His authority is exalted, uplifted, and honored with His children willingly and joyfully submit to this authority.
If God commands that we withdraw intimate fellowship from a sinful brother, and we willingly comply with this difficult command, God is honored. Jesus said, “Whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven” (Matt. 18:18). Adams suggests this interpretation: “Christ is saying: your act on earth is but a reflection and outworking of what has already been judged by God in heaven. The words ‘binding’ and ‘loosing’ were terms familiar to Jewish ears and were used roughly equivalent of our terms ‘prohibit’ and ‘permit.’ Thus, one was prohibited or permitted communion with the Lord’s people” (The Christian Counselor’s Manual, pp. 56-57). God has already judged who should be excluded from fellowship and who should be within the fellowship of the body; when we comply with His will, we honor the Supreme Judge, the Lord of heaven and earth.
Withdrawal of fellowship is not merely a human decision and action. Faithful saints obey this difficult teaching because of what God requires of us. When a body of saints are gathered together to exercise this extreme step, they do so “in the name of our Lord Jesus” and “with the power of our Lord Jesus” (1 Cor. 5:5). Thus, Paul is able to command compliance with the teaching of withdrawal “in the name of our Lord Jesus Christ” (2 Thess. 3:6). In “all things” God is to be glorified through Jesus Christ” (1 Peter 4:11), and submission to Scriptural teaching on withdrawal of fellowship is included in this.
Withdrawal of “Fellowship”?
We have been discussing the withdrawal of fellowship from certain unrepentant brothers and sisters. Let us discuss the meaning of fellowshipitself. The term “fellowship” comes from the Greek koinonia, meaning “association, communion, fellowship, close relationship” (Arndt and Gingrich), “fellowship, partnership, . . . participation, communion” (Perschbacher, The New Analytical Greek Lexicon), “fellowship, participation, sharing, contribution” (Kohlenberger, et. al., The Greek English Concordance to the New Testament). True Christians are in fellowship with each other because all have been “called into fellowship with [God’s] Son, Jesus Christ our Lord” (1 Cor. 1:9). We have mutual fellowship because “our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:3). Therefore, we are to have “fellowship with one another” (v. 7).
How is fellowship manifested in the body of Christ? Christians have fellowship when they participate with each other, share with each other, have intimate communion with each other. They have fellowship when they have close association with each other and enjoy a common partnership in the things of God. Denominational and churchly “fellowship” is misleading for sometimes the term is applied to church suppers and recreational activities! Actually, whatever believers do together is fellowship as it is done in the name of Christ Jesus.
The New Covenant writings frequently describe the reciprocal relationship that brothers and sisters are to have with each other. Notice several examples:
- “Give preference to one another in honor” (Rom. 12:10).
- “Be of the same mind toward one another” (Rom. 12:16).
- “Pursue . . . the building up of one another” (Rom. 15:19).
- “Admonish one another” (Rom. 15:14).
- “Greet one another” (Rom. 16:16; 1 Cor. 16:20).
- “Have the same care for one another” (1 Cor. 12:25).
- “Through love serve one another” (Gal. 5:13).
- “Bear one another’s burdens” (Gal. 6:2).
- “Showing forbearance to one another in love” (Eph. 4:2).
- “Be kind to one another” (Eph. 4:32).
- “Forgiving each other” (Eph. 4:32; cf. Col. 3:13).
- “Regard one another as more important” (Phil. 2:3).
- “Teaching . . . one another” (Col. 3:16).
- “Encourage one another day after day” (Heb. 3:13).
- “Build up one another” (1 Thess. 5:11).
- “Live in peace with one another” (1 Thess. 5:13).
- “Seek after that which is good for one another” (1 Thess. 5:15).
- “Stimulate one another to love and good deeds” (Heb. 10:24).
- “Confess your sins to one another, and pray for one another” (James 5:16).
- “Be hospitable to one anotherwithout complaint” (1 Pet. 4:9).
- “Clothe yourselves with humility toward one another” (1 Pet. 5:5).
These “one another” attitudes and actions manifest the fellowship that we have with each other in the body of Christ. All of this helps us to understand the fellowship God wants us to have and the fellowship we must withhold from unfaithful brothers and sisters.
A related term is the Greek sunanamignumi which means “to mix up with” and denotes “to have, to keep, company with” (W.E. Vine, Expository Dictionary). Arndt and Gingrich state that the term means to “mix up together” and denotes “mingle or associate with” (A Greek-English Lexicon of the New Testament). Thayer says that it not only means “to keep company with” but also to “be intimate with” (Greek-English Lexicon of the New Testament). Paul says that we are not to “associate with immoral people” (1 Cor. 5:9) and “not to associate with” so-called brothers who commit various other sins (v. 11). In other words, we are not to “mix up with” such brothers, “keep company with” them, be “intimate with” them, or “mingle or associate with” them. He also says that we are not to “associate with” or “keep company with” the unruly and disobedient brother (2 Thess. 3:14). We are to disfellowship or withdraw fellowship with unrepentant brothers and sisters.
One of the reasons why this subject is so confusing and ineffective is because the subject of fellowship is so misunderstood and the nature of the body of Christ is so misconceived. How can a congregation withdraw fellowship when they do not even practice fellowship or know what they are to withhold from unrepentant sinners? Unless the Lord’s body has genuine fellowship, how can they withdraw and withhold it? This is one reason among many why true Christians, members of Christ’s body, must stimulate, encourage, promote, and teach the meaning of authentic fellowship in the Lord and do all they can to become involved in the lives of each other. They need to begin participating in all of the “one another” attitudes and activities mentioned earlier—not as an artificial “extra” added to self-centered lives but as the expression of genuine love and regard toward others who have been born into God’s spiritual family. (See our booklet, What God Wants in the Community of Christ.)
If intimacy of fellowship is fostered in an assembly of God’s people and if each person participates in this fellowship, there will be the context in which withdrawal of fellowship will have some effect. Fellow brothers and sisters definitely should be our closest friends and companions, our most intimate associates. We should share activities with them, share our hopes and dreams with them, share prayer and worship with them, share meals with them—share our very life with them. Paul writes, “We, who are many, are one body in Christ, and individually members one of another” (Romans 12:5). He also says, “Even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ” (1 Cor. 12:12). He continued by writing, “The members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. Now you are Christ’s body, and individually members of it” (vv. 25b-27). If we have this concept—this true concept—of the body, we will understand what fellowship means.
When the body of believers does understand the intimacy of fellowship that God wants and actually participates in this closeness of relationship, there probably will not be the problem with sin and false teaching that seems to prevail today. If a false teaching comes up and begins to circulate, brothers will immediatelyknow of it and be able to address it privately and teach on it publicly. If the suggestion of looseness or compromise arises in the moral realm, brothers and sisters will be more aware of this and be able to confront the problem immediately and directly. If some expression of worldliness is detected in a family, others will know of this and be able to deal with it before it spreads to other families. When the saints “all agree” on standards of holiness and behavior, and are made “complete in the same mind and in the same judgment” on the teachings of the Lord (1 Cor. 1:10), they will be able to deal more directly and unitedly with intrusions of sin, worldliness, immorality, and false beliefs and practices!
What are some of the elements of fellowship that should be encouraged in a Scriptural assembly? Consider the following:
- Extensive hospitality (Acts 12:12; 16:15, 40).
- Sharing meals with each other (Acts 2:44-46).
- Sharing life in general with each other (Acts 2:42-47; 4:32).
- Frequent teaching and worship meetings (Acts 2:42; 6:4; 12:5, 12; Heb. 3:13; 10:24-25).
- Needy cared for (Acts 4:34-35; 6:1-6; Rom. 12:13).
- Accountability (Gal. 6:1-2; Matt. 18:15-17; Luke 17:1-4).
- Care and concern for each other (Rom. 12:15; 1 Cor. 12:25-27; Phil. 2:2-4; 2 Cor. 12:15).
- Frequent contact (Acts 2:46; 5:42; 20:20, 31; Heb. 3:13).
- Family relationships as brothers and sisters (1 Tim. 3:15; 5:1-2; 2 Cor. 6:16-18; 1 John 3:1-2; 4:19-5:2).
- Counter-cultural perspective (Acts 2:40; 1 Peter 2:11; Phil. 2:15; 3:20).
- Mutual edification, exhortation, and admonition (Rom. 15:14; Col. 3:16; Heb. 3:13; 10:24).
- Loving service toward each other (Matt. 20:25-28; Gal. 5:13-14).
A body that practices this kind of fellowship will be much better equipped to maintain holiness and sound teaching. It will also be better able to exercise effective withdrawal of fellowship.
Two Reasons That Make Withdrawal Ineffective
There are many reasons why withdrawal of fellowship fails to have a desired effect. Let us examine two of the chief reasons at this point.
An Unscriptural View of the Body of Christ
First, many people do not have a Scriptural view of the body of Christ. This is a complex subject and can only be briefly mentioned at this place. (Read our book, What God Desires in the Community of Christ, and the larger volume, The Community of Christ vs the Churches of Men for a more extensive treatment.) When a person comes to Christ and is saved from sin, he automatically and immediately is added to the community of Christ. The term ekklesia means an assembly, congregation, or gathering. Thayer says that it can refer to “an assembly of Christians gathered for worship” but the chief use would be “a company of Christians” (Greek-English Lexicon of the New Testament; cf. W.E. Vine, Expository Dictionary of New Testament Words).
In the New Testament, the assembly of Christ, the congregation of God, or the company of Christians would refer to the body of the Lord Jesus (cf. Eph. 1:22-23; 5:23; Col. 1:18, 24). Paul tells us how we become members of the body: “By one Spirit we were all baptized into one body . . . and we were all made to drink of one Spirit” (1 Cor. 12:13). As early as the day of Pentecost, we read that “the Lord was adding to their number [the number of the disciples] day by day those who were being saved” (Acts 2:47).
In New Testament thought, the ekklesia(generally translated “church”) consists of the saved. The ekklesia is the saved! Paul tells the Ephesian elders, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28). It can be said that the congregation of Christ has been “purchased” by the blood of Christ since each member has been redeemed by this blood (cf. Eph. 1:7; 1 Peter 1:18-19). Paul also wrote, “Christ also is head of the church, He Himself being the Savior of the body” (Eph. 5:23). Then the apostle adds, “Christ also loved the church and gave Himself up for her” (v. 25). The body of Christ has been saved by Christ. It is “by one Spirit” and “we were all baptized into one body” (1 Cor. 12:13).
These are weighty statements! Christ gave Himself for the company of Christ, saves the company of Christ, and had redeemed the company of Christ! The company or body of Christ contains the saved, is comprised of the saved, and is the saved! We cannot be saved eternally unless we are members of the body of Christ. We cannot be received by the Lord unless we are part of His bride or “wife”—which is another way of referring to His spiritual body of believers (2 Cor. 11:2-3; Eph. 5:23-32; Rev. 19:7-9; cf. 21:9). The body of Christ consists of individual Christians who generally are found in local expressions of the body or local assemblies of believers. Scripture also uses ekklesia to refer to the local company or assembly of Christians in local towns and cities such as Corinth (1 Cor. 1:2), Thessalonica (1 Thess. 1:1), and Colossae (Phile. 2), or districts such as Galatia (Gal. 1:2) and Judea (Gal. 1:22). While individual Christians, because of unusual circumstances, may be without fellowship for a time this should be rare—for God’s ideal will is that each saint be a member of a local body of believers. (Sadly, in this world of religious confusion, worldliness, and false doctrines, some of God’s children do find themselves alone.)
False sectarian and denominational concepts have nearly universally pervaded and dominated the world of Christendom. Such a concept may look upon a local “church” as a helpful social entity that encourages personal growth and community service, but it does not see the “church” as absolutely vital in God’s plan. Millions of professing “Christians” drift from local church to local church (whether denominational in character or the independent church that is increasingly popular) in an effort to find something helpful, pleasing, stimulating, exciting, or entertaining. Popular preachers, opportunity for amusements, activities and organizations for children, social activities, educational options are all means of drawing the professing Christian. In our culture, there is little concept of the Scriptural meaning and importance of the ekklesia or company of believers.
We can immediately see why this defective religious concept engenders a false view of both fellowship and withdrawal of fellowship. Suppose that John Smith comes to Christ through personal faith in the crucified and risen Savior (John 3:15-18, 36; 5:24). Suppose that he repents of all his sins and renounces his past self-oriented life (Acts 3:19; 26:18, 20). He confesses Jesus as Lord and calls on Him to be saved (Acts 2:21; Rom. 10:9-13) and is baptized into Him and His death and rises to walk in newness of life (Rom. 6:3-11; Acts 2:38-41; 22:16). He becomes a new creature in Christ Jesus and begins to live in fellowship with other true believers (2 Cor. 5:17; Acts 2:44-47). John would be where God wants him to be. He is in the body of Christ or the community of the saved. He is growing in the Lord and his life is changing day by day.
Now suppose that John falls into an immoral relationship. It begins slowly but he eventually finds himself in an actual adulterous relationship. His adultery has become so captivating to him that he struggles with several factors. He remembers the joy that he had when he came to Christ. He remembers how he wanted to please the Lord throughout his life. He remembers the sweet fellowship that he experienced with true brothers and sisters in the faith. But he also is captivated with a very desirable woman, the one with whom he is committing adultery. He knows the inconsistency of this arrangement. Soon several brothers learn of his adultery and immediately seek to turn him away from this adulterous woman. They point out that one cannot be an adulterer and inherit the kingdom of God (1 Cor. 6:9-10; cf. Gal. 5:19-21). They show him that all adulterers (or fornicators) will suffer the wrath of God (Eph. 5:3-6) and be consigned to the lake of fire in hell (Rev. 21:8). They stress that he is grieving the Spirit of God and is offending the God who loves him (Eph. 4:30; Heb. 10:31; 12:29). They also point out that they love him deeply (Gal. 6:1-2) and want to see him repent of this sin (Acts 8:22-24).
If John Smith actually had come to Christ and enjoyed full fellowship with other believers, all of these factors may be sufficient to turn him from the error of his way and restore him to God’s favor and fellowship once again. If it is not sufficient, God commands His people to withdraw fellowship from him and deliver him to Satan for the destruction of the flesh so that he will be ashamed and return to the community of saved ones (1 Cor. 5:5; 2 Thess. 3:14-15; James 5:19-20). This is exactly what God has in mind in His provision for withdrawal of fellowship! This is what Scripture is saying when it says to separate ourselves from a brother or sister who willfully chooses to remain in unrepentant sin, to remain in an immoral relationship, or to continue to hold and teach unsound doctrine.
But let us continue looking at this example. Suppose that John Smith has never experienced genuine, intimate, and meaningful fellowship. Let us imagine that he has a faulty view of fellowship and withdrawal of fellowship. He doesn’t know the Scriptures well for he was never taught them. He doesn’t know God’s plan in creating the body of Christ and has never had deep relationships in the assembly. If John falls into this adulterous alliance and chooses to pursue it, let us say that the community does remove him. What could John now do? He will not miss the fellowship of brothers and sisters since he never really experienced such fellowship! Moreover, if he has never comprehended the real significance of the body of Christ, he will not understand its uniqueness and the need to be part of it to be saved. He will just look upon it as a religious “organization” or “church” among other churches.
John could very easily drive down the street until he comes to “First Church” or “Community Church” or “Popular Church” and visit. Many churches freely accept adulterers (particularly of the remarried adultery version) and would welcome him as a “hurting” man in need of a place to worship. John may feel “at home” in such an environment. There will be social activities for him and his companion, opportunities to sing rousing praise songs with the accompaniment of a full band, regular exposure to sermonettes by a professional pulpiteer, and opportunities to go to barbecues and ball games. Will John feel unsaved and separated from God and the saints? Tragically, perhaps not. The pastor of this compromising and false church will not bring conviction to him from the Word of God. The members will not bring up the subject of adultery, particularly if he marries his companion, thus he will not be convicted by them. Since he is accepted by others, he will not feel the lack of fellowship that God wants to bring to bear upon him. Because of these factors, John Smith will continue in self-deception, unaware of his tragic spiritual state and his lostness, and perhaps go to his grave in such a condition.
Do we now see one reason why withdrawal of fellowship is ineffective? To summarize, some people do not realize that to belong to Christ is to belong to His body. Further, they have never experienced genuine fellowship, thus the removal of what may be called fellowship is not that shocking or meaningful. What can we do? We can begin to apply all that we have discussed in the earlier portion of this booklet. We can also stress that when a person sins or embraces false teaching, he separates himself from the Lord Jesus (cf. John 15:2, 6; Gal. 1:6; 5:4; Heb. 3:12; 10:26-31; 2 Peter 2:20-22). Then we can show that what the body of Christ is doing (separating themselves from him) is only reflecting what Christ has done with him because of his sin (cf. Matt. 18:18). To be out of the body of Christ is to be separated from Christ Himself.
Christ and His body are so closely related that to be united to Him is to be united to His body; to be separated from His body is to be separated from Him. Surely this is a truth that first century apostles and other Christians understood but it has been lost in our day of sectarianism and denominationalism. We can also point out that since Christ redeems the body and saves the body, we must remain in the body to experience redemption and salvation. We must begin to emphasize the Scriptural view of the body of Christ if we expect withdrawal of fellowship to be effective.
(We do not doubt that sometimes there are genuine Christians meeting in compromising assemblies and such people may welcome a brother or sister who has been excluded from a more Scriptural assembly. This is a reality that must be faced. To prevent this sinful and compromising situation from happening, each person who has been truly saved must immerse himself in God’s word so that he will be able to “discern good and evil” [Heb. 5:14].)
A Weak and Compromising View of Sin
A second reason why the withdrawal of fellowship may be difficult to implement and use effectively is the weak and compromising view of sin that is prevalent in our day. Sin is much more serious and dreadful than we may imagine! Yet so many assume that tolerance should be extended in nearly all circumstances and for nearly all forms of wrong. Consider what is generally accepted in our day, without question:
(1) Worldly lifestyles. Professing “Christians” watch the same worldly television programs, delight in the same worldly music, read the same worldly magazines, participate in the same sports mania, go to the car races, as their neighbors who make little pretence of religion. Those who would object to running with the world are castigated as “legalists” or “radical fundamentalists”!
(2) Compromising occupations. Professing “Christians” also enter occupations and professions that require the compromising of Christian principles. They justify it as simply being part of the nature of the job. But if Biblical teaching is not to be applied on the job, why was it given in the first place?
(3) Sexual looseness. Surveys indicate that those in their teens and twenties who belong to “Evangelical” churches participate in and even assume that premarital sexual activity is permissible. They have adopted the permissive views they have read about, watched in movies, and been taught in school. Divorce and remarriage is increasingly accepted in the churches and the rate of remarriage is nearly as high as that in society as a whole. Adultery through remarriage generally is overlooked and accepted.
(4) Subjectivism. There is the tendency in the churches to emphasize emotionalism, an attitude that tends to discredit careful obedience to the Word of God. They believe that if something “feels” good, “sounds” good, “looks” good, and gives the impression of “spirituality,” it must be pleasing to God. Yet, in God’s sight, it may be sinful and contrary to His Word.
(5) Ignorance of the Word of God. Although people may be more sophisticated today because of advanced education and the media (computers, Internet, television), they have become more and more ignorant of the Scriptures. The Bible is the way of truth (John 17:17) and those who would be ignorant of it make themselves vulnerable to disobedience of God’s will.
(6) Ecumenical emphasis. A century or two ago, denominationalism was prominent and members were concerned about their own beliefs and those of their neighbors. Today denominational and doctrinal distinctives are largely overlooked. People assume that others who wear the name “Christian” are Christians! They are willing to visit their churches, participate with them in preaching efforts and ecumenical services, and belong to parachurch organizations with them. This is an amazing phenomenon of our contemporary world. It seems to make no difference whether one is a Catholic, a Lutheran, an Orthodox, a Baptist, a Charismatic, a Methodist, or anything else. Some even are willing to embrace Mormons and other cultists as fellow-brothers!
(7) Doctrinal indifference. As we noted above, most people are indifferent about what a person or church believes and teaches. Whether one “baptizes” babies or only baptizes adults, whether he sprinkles water or immerses people, whether he believes that Jesus is deity or was merely an exalted creature, whether he believes in the inerrancy and authority of Scripture or just believes the Bible is good advice, whether he believes that a woman may become a pastor and teacher or must remain silent in public—all of these issues and a hundred more are matters of indifference to many professing “Christians.”
The foregoing items are only part of the problem. Withdrawal of fellowship becomes a matter of indifference when there is a weak view of sin. The Scriptures are clear that “the wages of sin is death” (Rom. 6:23) and “when sin is accomplished, it brings forth death” (James 1:15). Paul refers to those sinful things that characterize the unbeliever in this way: “the outcome of those things is death” (Rom. 6:21). After he delineates the lifestyle of sin that unbelieving Gentiles have, Paul said, “Those who practice such things are worthy of death” (Rom. 1:32). Are we to think that sin only brings death to the unbeliever, but the believer may freely participate in sin without consequence? No, for Paul writes, “To those who by perseverance in doing good seek for glory and honor and immortality, eternal life; but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation” (Rom. 2:7-8). Those who would look upon sin with an attitude of indifference are in serious spiritual peril! Scripture says, “The complacency of fools shall destroy them” (Prov. 1:32b).
The Word of God is clear that willful, deliberate, unrepentant sin will have consequences even in the life of one who has come to Christ for forgiveness in the past. It is possible to stray from the truth (James 5:19) and become entangled in “the defilements of the world” (2 Peter 2:20). It is possible to become “hardened by the deceitfulness of sin” (Heb. 3:13) and to “go on sinning willfully after receiving the knowledge of the truth” (Heb. 10:26). Paul reminds us that “the wrath of God will come upon the sons of disobedience” (Col. 3:6; Eph. 5:6). Those who continue to commit sin will not inherit the kingdom of God (Eph. 5:5; 1 Cor. 6:9-10; Gal. 5:19-21), but will be judged by a righteous God (Heb. 13:4) who will consign the sinner to the lake of fire (Rev. 21:8). This shows how vital it is that we rid ourselves from known, willful, deliberate, unrepentant, and unconfessed sin!
There is a theology circulated in the religious world that says that after a person comes to Christ and is born again, it is impossible for him to lose his salvation. One branch of this theology says that the Christian will inevitably persevere to the end and be saved; if he falls into gross sin and remains there, this is evidence that he was not saved in the beginning. Sadly, it yet allows for a large amount of known sin in one’s life. The other branch of this theology is more extreme. Sometimes called “once saved, always saved” (although the former sometimes takes that label as well), or “unconditional eternal security,” this branch allows for much sin in the life of the so-called Christian. Some go so far as to say that a Christian may become an unbeliever or atheist, or become an unrepentant adulterer or murderer or blasphemer, and still be saved!
Even those who have not embraced this theology sometimes behave as though they believed it! In other words, some who think that a Christian can fall away and be lost, live their own life as though they think they cannot be lost. They may live a careless, indifferent, apathetic, compromising, unspiritual, carnal, and sinful life and not be in terror of a holy God! “Our God is a consuming fire” (Heb. 12:29; cf. Deut. 4:24), and because of this, “it is a terrifying thing to fall into the hands of the living God” (Heb. 10:31)! It is time that we wake up to the dreadfulness of sin and the need to repent before our righteous God who “will render to each person according to his deeds” (Rom. 2:6).
These are two of the reasons why withdrawal of fellowship may be ineffective for the reclamation of the sinful brother or sister. First, many have a faulty view of the body of Christ. Second, many have a defective and “watered down” view of sin. If these unscriptural views can be corrected, withdrawal of fellowship may effectively bring one to repentance and to restoration to the family of God.
Additional Reasons for the Ineffectiveness of Withdrawal of Fellowship
Many other reasons may be suggested why withdrawing from an errant brother may not effectively bring him back to repentance. We must remember that God does not promise that the sinner will return. There is no record that either Hymenaeus or Alexander repented (1 Tim. 1:20). There is no indication that either Hymenaeus or Philetus came back to sound teaching (2 Tim. 2:17-18). We know nothing of whether Demas gave up his love of this present world and returned to Christ (2 Tim. 4:10). There is a possibility (but this is not known) that the fornicator of 1 Cor. 5 repented and came back to the body of Christ (cf. 2 Cor. 2:5-11).
Consider several reasons why withdrawal of fellowship may not effectively reclaim a sinful brother or sister:
- The sinful brother may realize that the leaders of the congregation or the members are living hypocritical lives, thus he sees no real difference between him and them.
- The sinful brother may be offended by the prideful, unkind, and unspiritual way that the withdrawal of fellowship was carried out.
- The sinful brother may realize that others in the assembly are guilty of the same offence but they have not been approached by the body.
- The sinful brother may not fully comprehend the sound teaching of Scripture, thus he is not convinced that he is guilty of perpetuating false teaching.
- The sinful brother may not have been sufficiently instructed on the difference between the body of Christ and the apostate religious bodies in the world, thus he may not know of the gravity of exclusion from God’s earthly family.
These are some of the areas that faithful saints need to consider as they sincerely approach the matter of exclusion from the fellowship and seek to reclaim a sinful, apostate, or immoral brother or sister.
In short, true believers—and especially those who lead (such as elders, teachers, and evangelists)—need to spend much time studying the materials we have covered in this little booklet. All of this must become familiar to brothers and sisters who want to be used of God to bless the lives of their fellow-believers.
Cautions to Bear in Mind
in this Secular and Humanistic Age
From time to time, in the national news, we read or hear of reports of churches that have encountered serious legal problems as they attempted to carry out some form of exclusion from fellowship. One of the widely publicized cases involved a church in Collinsville, Oklahoma. It was reported that a congregation’s elders attempted to bring an unfaithful member to repentance, without success. The woman continued to engage in adulterous activities. In order to escape excommunication, the immoral woman claimed to withdraw her membership (as though one could simply cease being a member as one would resign from a social club or charitable organization). On a given date, the leaders announced that the church would exclude this woman from Christian fellowship. The immoral member, in turn, took this situation to her lawyers who brought a legal suit against the church. It went as far as the Oklahoma Supreme Court—and the adulterous woman won her case. The congregation was required to pay a large sum of money. (See No. 62154; 775 P.2d 766; 1989 OK 8; Decided: January 17, 1989; Rehearing Denied May 9, 1989; Supreme Court of Oklahoma.)
A number of religious authorities advise churches to carefully and clearly place their denominational rules of discipline and withdrawal into their church disciplines or manuals. They further state that it is wise to have every person who applies for “membership” to sign a statement that he or she understands the need for this discipline and an agreement with it. In this way, it is alleged that a church can avoid the legal ramifications of excluding a sinful person from the church membership. This, however, poses a problem for those who want to follow the New Testament alone. As we know, the early Christians were not a denomination or religious institution. They had no extra-biblical sources of authority. A person became a member of the body of Christ automatically and instantaneously—as soon as he was born again and became a child of God in the family of God (cf. Acts 2:47; 1 Cor. 12:13). He did not “join” the church, in the way one simply “joins” a denominational or sectarian body.
Perhaps the best procedure would be to emphasize to the newly-converted member that every believer is subject to the will of God as found in Scripture and every fellowship of believers is accountable to Jesus Christ, the Lord and Head of the body. It must be stressed that if one begins to propagate false teaching, begins to live in an immoral way, begins to live in an openly worldly manner, or begins to cause strife and discord through false ways, then that person will need to be removed from the body and excluded from Christian fellowship (cf. 1 Cor. 5:1-13; 2 Thess. 3:6-15; Matt. 18:15-20). Further, it could be helpful to use this very booklet to help establish the new believer in the ways of the Lord.
A Special and Difficult Problem
(The following section is taken from another of our booklets dealing with a serious theme: The Sword that Divides!—pages 40-47. Since it directly applies to the present subject, we include it here.)
Let us briefly discuss one of the more difficult problems that the Christian may encounter. It is appropriately found in a booklet such as this that deals with family conflict, difficulty, and division. We can readily understand the plight of the Christian who is living in a home where there is a totally unbelieving and carnal unbeliever. We can also understand the problem of the Christian who is in a professing “Christian” home composed of family members who are part of certain churches or denominations that teach unscriptural doctrines and practices. These provide a challenge in and of themselves. But what about the case in which a family member (perhaps a parent, spouse, son or daughter) actually comes to Christ and begins to live for Him—and then at a later date falls away!
Few experiences can be as excruciatingly painful as the apostasy of a brother or sister in Christ. When a dear fellow-saint, with whom you have prayed, sung hymns, and shared sweet fellowship, falls away from Christ and the faith, our hearts cry out in pain and sorrow. This anguish is deepened when the one who proves unfaithful is a marriage partner, a parent, or a son or daughter. Yet this has happened again and again—and it may be something you as the reader are now facing. Jesus clearly warned, “Many will fall away and will betray one another and hate one another . . . . And because lawlessness is increased, most people’s love will grow cold” (Matt. 24:10,12).
If indeed your loved one has grown spiritually cold and has turned away from the Lord and His will, you probably will be filled with different thoughts and emotions. You so much longed for a truly Christian marriage—and now your wife has turned her back on Jesus, your dearest Friend. Or your husband has become involved with another woman or fallen into drugs or drunkenness, thus he has turned away from the Lord. Or perhaps your son or daughter, whom you love so deeply, drifts away from the faith and moves in with a girlfriend or boyfriend. Maybe a parent who raised you to serve God becomes involved in false doctrine or a false church, and thus becomes an apostate. Regardless of your prayers, your pleas, and your efforts to share the truth with your spouse or family member, this loved one falls away from Christ and returns to the world and Satan (cf. 2 Peter 2:20-22).
This presents a unique situation with various difficulties. We must realize that the unfaithful “Christian” or “child of God” (if it is even correct to call him or her that) has actually turned away from Christ (and not just turned away from you). Scripture describes a person like this in a variety of ways: He has “deserted” God (Gal. 1:6), has been “severed from Christ” (5:4), and has “fallen from grace” (5:4). He has “wandered away from the faith” (1 Tim. 6:10), “moved away from the hope of the gospel” (Col. 1:23), “strayed from the truth” (James 5:19-20), become “entangled” in the “defilements of the world” and overcome (2 Peter 2:20), “turned away from the holy commandment handed on to [him]” (v. 21), and “fallen away” (Heb. 6:6), or “fallen away from the faith” (1 Tim. 4:1). Obviously, there are many different ways that Scripture refers to those who have been saved from sin but then fall away through false teaching, indifference, immoral living and other sin.
The word of God is clear that Christians who do fall away in this way are to be separated from the believing community. True and faithful Christians are not to “associate” with such a person (2 Thess. 3:6,14-15) and are to “reject” such a person (Titus 3:10-11). They are to “judge” this disobedient or unfaithful brother or sister (1 Cor. 5:12), “remove” the person from the assembly (v. 13), deliver such a person to Satan (v. 5; cf. 1 Tim. 1:19-20), and treat the person as a non-Christian (Matt. 18:15-17). The Christian is even to refrain from eating with or having any social contact with him or her (1 Cor. 5:11). Many passages deal with this issue and we have made passing reference to some of them.
Even though this teaching is very seldom obeyed in our day, the faithful Christian community will do everything possible to understand God’s will in the matter and faithfully carry it out. In the midst of this withdrawal of fellowship and exclusion from the assembly and even after it has been carried out in a public way (cf. 1 Cor. 5:4-5; 1 Tim. 5:20), Christians are to do all they can to win the fallen brother or sister and turn the person back to the Lord (see Gal. 6:1-2; James 5:19-20; 2 Thess. 3:14-15; 1 Tim. 1:20). This action is intended to be both preventative and remedial. In other words, not only does the withdrawal protect the saints from the evil influence of the sinful member but it is also meant to bring the member to repentance and restoration to the Lord.
Some of those who come to Christ do not remain with Him but fall away from the faith. This may be true of our familymembers. A Christian husband may rejoice to see his wife come to Christ and begin a wonderfully new life in Him. Or a Christian wife may find that her many prayers are answered when her unsaved husband finally repents and turns to the Lord. Or it may be that another family member responds to the gospel and is saved from sin—a father, a mother, a brother or sister, or children. All seems to go well for several weeks or even months. However, in time, the person may eventually turn away from Jesus because of falling into some sin (Gal. 6:1), falling into some immoral relationship (1 Cor. 6:1), acceptance of some false teaching (1 John 4:1-2), or turning to some apostate church (Col. 2:8). Rightfully, the community of saints (hagios, literally, “holy ones”) must withdraw their fellowship from this dear spouse or other family member. Without question, your heart will be crushed and your joy brought to dismay as you ponder the dreadful condition of this dear one whom you so rejoiced to see come to Christ some time earlier.
There is a minority view of the Scriptural instructions on this matter of exclusion from fellowship that we must briefly mention. The idea is as follows. Not only is the family of God or the body of Christ (your brothers and sisters in the Lord) to withdraw their fellowship from the fallen brother, but this view says that the family member who remains true to the Lord must also withdraw fellowship from the offender(this would be the Christian’s partner, parent, child, brother, or sister)!
There are two forms of this view. The first form says that the believing mate should actually separate from the fallen, sinful spouse to keep from being pulled down by the apostate. Some in the “Radical Reformation” held to this position. This is the reasoning: “None can more easily infect us than our own fathers, mothers, husbands, wives, or children, if they are corrupted, especially because of the daily association with them and the natural love for them, and what is more still, since husband and wife are one flesh. . . . deliberately, purely, and plainly teach and maintain the ordinance of the ban, as well between parents and children, man and wife, as among others. . . . Ponder too whether in the whole Scriptures any exception of man or wife, parents or children, is made in this matter? Ponder whether spiritual love has to yield to carnal love? (Menno Simons, The Complete Writings, pp. 970-972; see pp. 960-998). He said that he knew of 300 spouses who had failed to heed this counsel and had “so run together into perdition” (p. 972). Later Simons softened his view slightly (Ibid., pp. 1058-1061). Dirk Philips also held this rather strict position: “Because ‘God is no respecter of persons,’ shunning must be applied to all human relationships, including marriage and the family circle. After all, judgment on the apostate is given by the entire congregation, and the wife or the husband, the father and mother or the child are all involved. Therefore the innocent partner must honour the sentence and shun the banned person. It is done in the best interest of the shunned person’” (Jacobus Koolman, Dirk Philips, p. 44).
This view would state that since an apostate or immoral person may lead to the Christian’s own departure from the faith, the believer must depart and honor the withdrawal of fellowship exercised by the body of Christ. The example at Corinth may be cited. In the assembly there, a so-called “brother” had “his father’s wife” (1 Cor. 5:1,11). If the father in the case was a Christian, surely he would have honored the assembly’s withdrawal by also withdrawing from his immoral son (evidently the mother was not a Christian or she also would have been removed from the assembly).
The second variety of this rather extreme minority view is that the Christian should continue to dwell with the spouse, the parent, or the child who has fallen away from the faith and into sin, but there should be a measure of withholding of fellowship in that home context. While the Christian may carry on some of the regular duties of family living (earning a living, preparing meals, cleaning house, washing clothes, etc.), he or she should not actually have “fellowship” (the Greek word koinoniadenotes association, participation, fellowship, sharing) with the offender. This would include eating, going places together, having pleasant conversations, and similar expressions of sharing and approval. Some would go so far as to say that sexual relations must be withheld in order to carry out Scriptural withdrawal of koinonia—since this is surely the most intimate form of sharing or fellowship (but see 1 Cor. 7:1-5 is a problem for this viewpoint). As we indicated, this is one form in a very minority view on the subject.
Most students of the Bible hold to a less extreme view as the Scriptural intention. This position says that the withdrawal of fellowship must be carried out by the believing community as a whole and by every Christian in the community—but family members who are actually living with the offender should not seek to carry out the withdrawal themselves. Thus, a family member or a spouse is an exception to the general instruction on withdrawal of fellowship. In other words, a Christian parent should prepare meals and may even eat with a sinful son or daughter who has fallen away from the Lord. A Christian son or daughter may have meals with and have normal conversations with a father or mother who turned to the Lord but has subsequently turned away from the faith. A Christian husband may continue to live with, speak to, eat with, and sleep with a wife who has fallen into unrepentant sin; and a believing wife may continue to perform her wifely duties toward her sinful husband. This view creates much less stress in the relationship and arouses much less resentment—which generally would occur in the more restricted view discussed above.
Even if one takes this more open and less restrictive view, surely the Christian will want to convey the idea that things cannot just continue with a “business as usual” approach. There will be some stress, some awkwardness, some uncomfortable feelings, some difficulties relating. Think of the reasons for this. If the family member actually did come to Christ (and in some cases probably the person actually was not genuinely born again) but has turned away, what is the condition of that person? The family member is now in sin, in guilt, back in the world, under condemnation, under God’s judgment, separated from God and Christ, grieving the Holy Spirit, under God’s wrath, in a state of hardness and rebellion, captivated by his lusts, perhaps involved in immorality, given over to false teaching, and so much more. The dear father or mother, husband or wife, son or daughter, brother or sister whom you so much love and want to see in the presence of God for all eternity, is now cut off from the believing community. And we must remember that Christ only has promised to save His body or community of saints (Eph. 5:23,25-27; cf. Acts 20:28) and your loved one has been separated from the community of saved ones. When all of this is taken into consideration, the Christian who continues to be faithful to the Lord will inevitably find this situation very difficult.
As noted above, one of the major reasons some few have taken the strict minority view is the matter of influenceand the possibility that the faithful Christian himself and herself may succumb to the sinful influence of the excluded family member. Sin is very deceptive and one can be “hardened” by it (Heb. 3:13). Just as an outsider may influence a faithful Christian and lead him or her into sin, so an excluded spouse, parent, son or daughter is able to lead the faithful one back into sin and the world. This sinful, immoral, or apostate family member may offer a constant and insidious influence, a persistent argumentation, continual slander against the other Christians, any may offer deceptive but persuasive pleas for mercy from the Christian family member. All of this may result in the Christian himself or herself falling into sin, unbelief, and false teachings. Therefore, even if the extreme position above is not embraced and followed, the believer must be utterly aware of this temptation and possibility—for the sake of his or her own relationship with God!
Several further points must be kept in mind when a family member falls away from the Lord. Let us direct this to you, if you happen to be in this very situation. You will want to keep in mind the ten points that we looked at earlier that pertain to living with unsaved family members. Why? Because many of those same instructions are now applicable in some measure to you in your situation. As for further suggestions, consider the following:
- First, be very careful about taking sides with your sinful parent, spouse, or family member againstyour brothers and sisters in Christ. This may be the natural temptation but resist yielding to it. Remember that the community of Christ (if it is composed of faithful saints) is destined for the kingdom of God whereas your loved one, since he is in sin, is not. You must “side” with your fellow-saints.
- Second, if there are problems that arise or if you believe that your family member is sincerely seeking to repent, be open and honest about this with the overseers of the community or the more spiritually mature brothers among the saints (cf. 1 Thess. 5:12-14; Acts 20:28; Heb. 13:17)
- Third, in the midst of the difficulties of relating to a fallen child of God (your family member), do not allow troubling and disquieting thoughts to arise in your heart. Allow the Lord to draw near to you, care for you, and bear your burdens (cf. James 4:8; 1 Peter 5:6-7; Matt. 11:28-30). Also, share your concerns and burdens with your fellow-saints for they too can help bear your load in love and help you in your needs (Gal. 6:2; 1 Cor. 12:25; Rom. 12:10,15).
- Fourth, receive your needed spiritual nourishment by resorting to the word of God continually. The Scriptures will sustain you in the midst of this family conflict and trial (Acts 20:32; 2 Tim. 3:16-17; 1 Tim. 4:6).
- Fifth, be diligent in prayer. Let your requests be known to God and open your heart to Him. Tell Him of your hurts, your disappointments in the loved one who has turned away, your confusion, and your struggles to understand. Call upon Him to sustain you and keep you faithful in the midst of this difficult circumstance (cf. Phil. 4:6-7; Eph. 6:18; 1 Thess. 5:16-18).
- Sixth, do not allow the unfaithful family member to move you from your own commitment to the Lord. Often there can be deep resentment, a great feeling of offence, or an attitude of retaliation in the person who has been censured for his sin and has been withdrawn from by the believing community. Be aware that the person may very well seek to draw you away from the Lord and His body too. Instead of succumbing to this temptation, redouble your efforts to live for the Lord and be committed to Him. Let this be an opportunity to prove your sincerity and devotion rather than an occasion for your own stumbling into sin, unfaithfulness, and bitterness (Matt. 26:41; Luke 17:1-2; 1 Cor. 10:13).
(Conclusion of the added section above)
A Further Consideration
We must necessarily be brief as we consider one further matter. In our study thus far, we have noticed that the body of Christ must remain pure and clean. This means that sinful, immoral, and worldly members as well as those who share false teachings must be excluded from fellowship—even to the point of not eating with them (cf. 1 Cor. 5:11). Since the truly saved are few in number (Matt. 7:13-14; 22:14; Luke 13:23-24), this withdrawal of fellowship may not involve very many people. While it may pose some difficulties(e.g., when a Christian works closely with a sinful brother who is a fellow-employee, or when he lives with a family member who has fallen away from the Lord), still the number will probably be relatively few.
The question arises: How should we look upon the tens of millions of professing Christians who are living immoral lives? How do we relate to the millions of people to claim to be Christians and “good church members” but who live very worldly lives, who believe and teach a plethora of false doctrines, and who support popular false teachers and prophets? When asked, these people profess to be “Christians” in the widest possible definition of the word. Some are merely nominal in their commitment, while others are ardent promoters of certain cults, members of mainline liberal denominations, or members of Charismatic or Evangelical churches.
If these people had actually been saved in the past, the true Christian would have a monumental problem to face! Since millions of these people are living in fornication or adultery, are living sinful lives, are promoting false teachings, and are living radically compromising lives, the genuine Christian would need to exclude tens of millions of people from his or her fellowship! There are some two billion (2,000,000,000) professing Christians in the world, and how would one exclude the vast majority of them from Christian fellowship? The problem would be serious indeed!
One may reply by saying that since nearly all of these professing“Christians” are not really saved, we need not be concerned about withdrawing fellowship from all of these people. The Lord’s instructions on exclusion from fellowship are meant only for those who have been truly born again and saved from sin. This is true—and it must be part of the answer. However, we must also admit that most of these professing Christians assumethat they are God’s children and have a hope of heaven. If they think that you and I do accept them as heirs of the Kingdom, they continue to perpetuate the false idea that those in known and unrepentant sin (including themselves) are not subject to the many scriptures requiring an exclusion from fellowship. Are we giving a wrong impression? Are we leading professing Christians into the mistaken assumption that we accept them as they are—living compromising lives and living in known sin?
These are questions that we need to face and consider. There is much work and study for the follower of Christ to do in his attempt to understand and apply the Scriptures to these perplexing situations. Let each member of the body of Christ be diligent in seeking the way of the Lord in these matters. Let us pray that God will give us more light, fuller understanding, and great wisdom that we may walk in His perfect way.
A Final Word
Anyone who seriously and sincerely studies the Word of God on this troublesome topic must admit that some aspects are not altogether clear. Particularly troublesome would be the questions of how to apply the teachings of the New Testament to specific cases in our day. I, personally, must admit that I don’t have all of the answers to perplexing questions regarding withdrawing fellowship. I don’t know how to apply some of the Biblical passages to contemporary situations. We doubt that anyone really has all of the answers. Consider the following:
- Do we always know who is genuinely saved—and in Christian fellowship?
- How far can one be from Biblical standards and still be within this fellowship?
- Among the hundreds of sins that can be committed, which ones are serious enough that the unrepentant should be excluded from the body?
- What teachings are so major that they would necessitate exclusion from fellowship?
- How long should a body of Christians endure a compromising situation before action must be taken?
- How can one be removed from fellowship when this person is a family member?
- How does one respond to a sinful brother who is part of another congregation that fails to withdraw their fellowship from him?
- How does the Christian deal with such a sinful brother when the Christian visits the assembly that is compromising with this matter?
- How does a community of believers handle the withdrawal of fellowship when there are no congregational overseers (elders, shepherds)?
These and other difficult issues must be addressed. We can only read, study, and seek to apply the instructions of the Bible, with the help of God through the Holy Spirit.
Should we depart from those who refuse to separate from false teachers and others who engage in additional ungodliness? Yes! Not only should we stay away from unbelievers who support and/or teach false doctrine, but also we should part from professing believers and even genuine believerswho refuse to separate from them. Why? The fundamental problem is the same in both cases: they all pose a risk to our spiritual health, and the spiritual health of our family and our local church. Again, review the aforementioned statements regarding primary separation. The point is, we should avoid anything and everything that is contrary to sound Bible doctrine—no matter who or what says otherwise.
Any professing believer who is unsure about the necessity of secondary separation is simply advertising Bible ignorance. They are not familiar enough with the Scriptures to make an informed decision that would correspond to Father God’s thoughts. All we have to do is turn to 1 Corinthians chapter 5 and see the Holy Spirit through Paul encouraging secondary separation—even if it involves fellow members of the Body of Christ!
“[1] It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. [2] And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. [3] For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, [4] In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, [5] 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.
“[6] Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? [7] 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: [8] Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. [9] I wrote unto you in an epistle not to company with fornicators: [10] Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. [11] But now I have written unto you not to keep company, 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 an one no not to eat. [12] For what have I to do to judge them also that are without? do not ye judge them that are within? [13] But them that are without God judgeth. Therefore put away from among yourselves that wicked person.”
There was a certain Christian man in Corinth who was actually having sexual relations with his father’s wife (hopefully that was his stepmotherand not his biological mother!). Such shameful behavior was common knowledge in the assembly, but no believer was mature enough to address it. The saints were gloating about it, finding pleasure in learning such news! Verse 6: “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?” Watch verse 11!“But now I have written unto you not to keep company, 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 an one no not to eat.” Now, verse 13. “Therefore put away from among yourselves that wicked person.”
Why is this “brother” (Christian!) to be avoided? If he is allowed to remain in the assembly, Satan will certainly use him as a tool to destroy the spiritual edification of all these saints in Corinth! First Corinthians 5:6: “A little leaven leaveneth the whole lump.” That same principle is still in effect today. Do notkeep company with an idolater… even a “believer” (verse 11). Idolatry is replacing God with someone or something else; it is also taking God’s words and putting something else in their place; it is also replacing God’s life (Christianity) with some other life (works-religion). As long as we fellowship with anyone dabbling in this, or associate with someone who communes with someone connected to this, we have rendered ourselves vulnerable to Satan’s merciless evil world system. If they have not separated from the world unto sound Bible doctrine, we must get away from them or be liable to falling with them!
One final passage, 2 Thessalonians 3:14-15: “[14] And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. [15] Yet count him not as an enemy, but admonish him as a brother.” What is this context? Try verses 6-13: “[6] Now we command [not a suggestion but a commandment!] you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. [7] For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; [8] Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: [9] Not because we have not power, but to make ourselves an ensample unto you to follow us. [10] For even when we were with you, this we commanded you, that if any would not work, neither should he eat. [11] For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. [12] Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. [13] But ye, brethren, be not weary in well doing.
We are to have no company with the person who is disobedient to the Lord’s words issued through Paul (especially the contents of his second epistle to Thessalonica—those who are lazy and refuse to work, those who confuse prophecy and mystery, and so on). We are to separate from those (even Christians!) who do not separate from the world. Secondary separation is Biblical and needful, just as crucial as primary separation.
Christians (genuine or professing) who compromise with the world and its non-Christian beliefs are particularly dangerous to us because:
- They are rebelling against a greater amount of spiritual light than someone who is completely unfamiliar with the Bible or Christianity. It is much more serious than an outspoken unbeliever, for a professing believer is expected to love the Lord and His doctrine. We have all the more reason to part ways with anyone who knows better and yet is not living in accordance with their knowledge. We expect lostpeople to act sinful, to have no spiritual judgment as to what doctrine is right and what doctrine is wrong. The same should not be said of Christians.
- They have a closer form of godliness than forthright unbelievers, so they will be Satan’s main avenue to influence us. “If this Christian is doing or believing it, so can you! How can it be wrong when Christianssupport it?” This deceptive mentality is ever so persuasive, and we can be sure the Devil will use anyone and everyone’s flesh—especially our own—to cause us to fall into that spiritual trap.
Also, if we do not isolate ourselves from those who do not separate from false teachers, they will have a larger following than they otherwise would not have had. Multitudes will appear to be in agreement with them, for practically no one will leave them. Then, with all those of their persuasion now in view, the natural man or the carnal believer supposes: “How can so many people be wrong?” Well, whether a thousand or a million, they are wrong! Neither the majority nor the consensus dictate what or what is not truth. Had the error been abandoned, had people left those who had not forsaken the error, far less people would be negatively influencing here.
If we do not separate from those who do not separate from error, then our testimony is compromised and we look cowardly and foolish. “No, I do notagree with them because their doctrine is wrong, but I see no problem with associating with those who commune with them.” Quite frankly, this is a turnoff to anyone who would value your spiritual advice. You are a hypocrite in their eyes and they will see your beliefs as nothing more than another reason why “religion” and “Christianity” are irrelevant and worthless. Lost people may be in darkness, but they are not stupid. They can spot and expose pretenders even when genuine Christians cannot (or refuse to)!
Once, this author was listening to a fundamentalistic (conservative) denominational preacher lament how he was unsatisfied with how another (albeit, liberal) preacher in his theological system was handling compromisers. The liberal man was diminishing the importance of separating from worldly or heretical believers, since he had a mind for defending men instead of doctrine. He was outright against secondary separation because he knew he would fall into disfavor with “scholarly” people, and he would lose funding and support from those who aligned themselves with his ministry and those apostate ministries he could not abandon. Surely, this situation has occurred far more than once in the last 20 centuries of church history.
As an extremely simple illustration of the value of secondary separation, go back to the comment about 2 Timothy 2:17 and “canker” (gangrene). An untreated disease will wreak havoc on other tissue or even bone. Now, let us imagine a certain infectious illness. Would it be proper to say this? “While I will not mingle with those who are sick with it, I, however, do not mind associating with those who have been exposed to it!” That is foolishness, yet that same nonsense is uttered when we refuse to apply secondary separation. People can be carriers of false doctrine just by letting themselves be constantly under it. Without thinking, they will speak or write what they have heard others say. Eventually, we will find ourselves using their language—and possibly sitting next to them in their pew too! Never forget this adage concerning apostasy, a falling away from the truth: “Big change takes longer to happen than you think it would, and then it happens faster than you thought it could.”
CONCLUSION
Both primary separation and secondary separation are Scriptural and equally vital to spiritually-healthy believers, Christian families, and local churches/ministries. We do notfellowship with those who teach non-grace doctrine (primary separation), and we stay away from those who have not parted with them (secondary separation). To be unconcerned with either separation, to deny one or both as needful, is just Bible ignorance (willful or deliberate is irrelevant). We do not separate primarily and secondarily out of spite or hatred for those with whom we disagree but we separate primarily and secondarily out of respect for God’s words and God’s house (our inner man, in which the Holy Spirit dwells, and the local assembly of Christians). “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Corinthians 3:16). “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20). We do everything we can to minimize the defilement of God’s dwelling place—that is, if we truly want to honor and serve Him!
- God is holy… separated from all that defiles.
- Lev.11:44-45: For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.
- 1 Peter 1:15: But as he which hath called you is holy, so be ye holy in all manner of conversation;.
- God is jealous for His people. He wants them all to Himself; separated from all others.
- Ex. 20:5: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
- Ex. 34:14: For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:
- Zech. 8:2: Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.
- God is zealous for His reputation.
- Ezekiel 20:9: But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt.
- Ezekiel 39:25: Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name.
- Isaiah 48:11: For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.
- Acts 9:15: But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.
- Romans 1:5: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
- God is a God of light. Light and darkness cannot mix.
- I John 1:5: This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
- II Corinthians 6:14: Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
- God is a God of Truth. Truth and error cannot mix.
- John 14:6: Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
- 1 John 4:5-6: They are of the world: therefore speak they of the world, and the world heareth them. 6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.
- God is righteous. He loves righteousness and hates iniquity
- Hebrews 1:9: Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
- II Tim. 2:19: Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
- Habakkuk 1:13a: Thou art of purer eyes than to behold evil, and canst not look on iniquity…
II.) The Word of God
- Can two walk together except they be agreed? (Amos 3:3)
- Have no fellowship with the unfruitful works of darkness… (Eph.5:11)
- Now I beseech you, brethren, mark them which cause division and offences contrary to the doctrine which ye have learned and avoid them. (Rom.16:17)
- Withdraw thyself… (I Tim.6:3-5)
- Receive not… (II John 1:9-10)
- Believe not every spirit… (I John 4:1)
- Be ye not unequally yoked together with unbelievers… (II Cor.6:14)
- Come out from among them and be ye separate… (II Cor.6:17)
- Follow not that which is evil… (III John 11)
- A man that is an heretic, reject… (Titus 3:10)
- Shouldest thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. (II Chron.19:2b)
- From such… turn away. (II Tim.3:3-5)
- Walk not… stand not… sit not… (Psalm 1:1-3)
- Let us cleanse ourselves from… (II Cor.7:1)
- Abstain from all appearance of evil. (I Thess. 5:22)
- Withdraw yourselves from every brother that walketh disorderly… (II Thess.3:6)
- Have no company with him… (II Thess.3:14)
- Purge out there the old leaven… (I Cor.5:6)
- Therefore, put away from among yourselves that wicked person… (I Cor.5:13)
- If a man purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.” (II Tim.2:21)
III.) The Position and Calling of the Saint
- The believer of this age is a member of the “church” (body of called out ones). We have been called OUT of the world and INTO the Body of Christ. We are different from the world. (John 15:19; I John 5:19)
- The believer has been chosen to be “holy” – separated unto God. (Eph. 1:4)
- The saint (believer in Christ) is a child of light. (Eph.5:8) “What communion hath light with darkness?” (II Cor.6:14)
- The saint has been positionally set apart already, once and for all at the moment of saving faith. He is sanctified. (I Cor.6:11; Heb.10:10,14; I Pet.1:2)
- As children of God, we are to be like our Father, who is holy and separate. (I Pet.1:15-16)
- We were “called” to be holy (separated from evil and unto the Lord). (I Thess.4:3,7)
- Our priesthood indicates our “separate” character. (I Pet.2:5,9)
- God has always put a difference between His people and those who do not belong to Him.
- Leviticus 20:24-26: But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the LORD your God, which have separated you from other people. 25 Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean. 26 And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine.
- Ezra 6:21: And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat.
- Nehemiah 10:28: And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding.
- Psalm 4:3: But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
- Exodus 8:23: And I will put a division between my people and thy people: to morrow shall this sign be.
- Exodus 11:7: But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel.
IV.) The Protection of the Congregation
- Corruption and impurty spreads easily in a “body”. Impurty needs to be removed… “cut off”… like gangrene.
- “A little leaven leaveneth the whole lump.” (I Cor.5:6-7,13)
- “Evil communications corrupt good manners.” (I Cor.15:33)
- Leaders are to “shun profane and vain babblings: for they will increase unto more ungodliness. And their words will eat as doth a canker…” (II Tim.2:16-17a)
- “That all Israel may hear, fear, and do no more any such wickedness.” (Deut.13:10-11) Evil is put away or separated from the congregation.
- “That all the people shall hear, and fear, and do no more presumptuously.” (Deut.17:12-13) Separating from sin prevents God’s people from learning to tolerate sin.
- When separation is practiced, it prevents God’s people from learning the ways and works of the heathen. (Ps.1:1-2; Ps.106:35-42)
V.) The Protection of the Individual Believer
- “Evil communications corrupt good manners.” (I Cor.15:33)
- Separation is necessary to keep the individual from learning he ways of the heathen, and being attracted to false doctrine and ungodly ways. (Ps.106:35-42; the example of Solomon – I Kings 11:1-8)
- Separation is necessary to keep the saint from learning the ungodly ways of disobedient brothers. (Prov.4:14-19; 9:6; 13:20; 14:7; 22:24-25)
- For the spiritual strength and vitality of the believer’s walk. (Ps.1:1-3)
- Because false teachers seek to allure God’s people into damnable heresies. (II Pet.2:1)
- Because the Bible describes false teachers as “ravening wolves” and God’s people as “sheep.” (Matt.7:15; 10:16)
- Because the Devil uses doctrinal mixture as one of his “wiles” or “devices” to beguile God’s people, and “devour” them. (I Pet.5:8; I Tim.4:1; II Cor.11:3-4,13-15; Eph.6:11-12)
VI.) The Discipline and Restoration of the Disobedient Brother
- That he may be shamed into returning to obedience to the Word of God. (II Thess.3:6,14-15)
- That he may “learn” from the discipline. (I Tim.1:19-20)
- Separating from a disobedient brother is God’s form of chastening “whom He loveth.” (Heb.12:6)
- That he might be a partaker of His holiness. (Heb.12:10b)
- That he might be exercised by the chastening and afterwards receive the peaceable fruits of righteousness. (Heb.12:11)
- Discipline by “separation” is always remedial for the believer, not punitive.
VII.) The Meaning of “Holiness”
- Hebrew word for holiness: Kodesh: apartness, holiness, sacredness, separateness. [Strong’s]
- Greek word for holiness: Hagios – fundamentally signifies separated (among the Greeks, dedicated to the gods), and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred. [Vines]
- The doctrine of holiness and purity is the doctrine of separation./li>
- The concept of “cleansing” from impurity. (II Cor.7:1)
Application of the Doctrine of Separation
I.) Separation From Sin & Immorality
- 1 Corinthians 5:9 – I wrote unto you in an epistle not to company with fornicators.
- Ephesians 5:11 – And have no fellowship with the unfruitful works of darkness, but rather reprove them.
- Prov.4:14-15 – Enter not into the path of the wicked, and go not in the way of evil men. 15Avoid it, pass not by it, turn from it, and pass away.
- Jer.15:17 – I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.
- I Cor.10:20-21 – 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. 21Ye 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.
II.) Separation From Unbelievers
- II Cor.6:14-18 – Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
- 2 Chronicles 19:2 – And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD.
- Ezra 4:1-4 – Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel; 2 Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither. 3 But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us. 4 Then the people of the land weakened the hands of the people of Judah, and troubled them in building…
III.) Separation From False Doctrine
- Deuteronomy 13:1-5 – If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; 3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul. 4 Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. 5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.
- 1 Timothy 6:3, 5 – If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness… from such withdraw thyself.
- Romans 16:17 – Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
- II Tim.3:5 – Having a form of godliness, but denying the power thereof: from such turn away.
- Titus 3:10 – A man that is an heretick after the first and second admonition reject.
- II John 1:10-11 – If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11For he that biddeth him God speed is partaker of his evil deeds.
IV.) Separation From Disobedient Believers
- 2 Thessalonians 3:6,14 – Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
- I Cor.5:11-13 – But now I have written unto you not to keep company, 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 an one no not to eat. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
- Matthew 18:15-17 – Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
- 1 Corinthians 5:5,7 – 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. 7 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.
- epistle to Thessalonians, he gives them a serious charge...
- To withdraw from every brother who walks disorderly, and not according to the tradition received from Paul - 2Th 3:6,14; cf. 2Th 2:15
- The seriousness of the charge seen in that Paul invokes the name of Jesus - 2Th 3:6
- Something he rarely does
- Another example is found in 1Co 1:10
- The circumstances at Thessalonica that prompted such a serious charge?
- Some had quit working, and had become busybodies - 2Th 3:11-12
- Contrary to Paul's own example, and previous commands - 2Th 3:7-10; cf. 1Th 4:11-12
- This charge to withdraw pertains to the subject of church discipline...
- How churches are to discipline unruly members
- A subject not often discussed, even less often applied
[With Paul's charge to withdraw before us (2Th 3:6-15), this may be a good opportunity to review what else is revealed about the command and purpose of church discipline...]
- THE COMMAND TO WITHDRAW FELLOWSHIP
- BY JESUS HIMSELF...
- In the case of a brother who sins and refuses to repent - Mt 18:15-17
- Jesus' own words: "...let him be to you like a heathen and a tax collector."
- Spoken in the context of social relations at the time
- Jews had no social dealings with Gentiles, nor with their Jewish brethren who worked for the Roman government as tax collectors
- The point is to withdraw social association from a brother who refuses to repent
- BY HIS APOSTLES...
- Paul's charge to the church at Rome - Ro 16:17-18
- Involving those who "cause divisions and offenses"
- The brethren were to "note" and "avoid them"
- Paul's charge to the church at Corinth - 1Co 5:1-13
- Involving a man who had his father's wife
- The church was instructed:
- To "deliver such a one to Satan..." - 1Co 5:5
- To "purge out the old leaven" - 1Co 5:7
- To "not keep company" - 1Co 5:11
- To "not even to eat with such a person" - 1Co 5:11
- To "put away from yourselves that wicked person." - 1Co 5:13
- Paul's charge to the church at Thessalonica - 2Th 3:6-15
- Involving those who would not work and support themselves
- The church was instructed:
- To "withdraw from every brother who walks disorderly and not according to the tradition which he received from us" - 2Th 3:6
- To "note that person and do not keep company with him" - 2Th 3:14
- John's charge to the elect lady and her children - 2Jn 9-11
- Involving anyone who would seek their support, and yet not abide in the doctrine of Christ
- They were instructed to "not receive him into your house nor greet him"
- THE PURPOSE FOR WITHDRAWING FELLOWSHIP
- TO SAVE THE SOUL IN ERROR...
- Note well: one who refuses to repent of sin is in a lost state - cf. He 10:26-31
- By making him (or her) "ashamed" of their sin, perhaps they may repent - cf. 2Th 3:14
- Consider again Paul's words in 1Co 5:5...
- The church is to "deliver such a one to Satan"
- That is, to remove all godly influence from that person
- This is done by withdrawing fellowship
- The purpose is "for the destruction of the flesh"
- It is "fleshly desires" (of which pride plays a great part) that encourage one to persist in sin
- But "shame" can go a long way to destroying these things of the flesh
- Therefore the command to publicly note and withdraw from such a person - cf. 1Co 5:4,13
- The ultimate goal: "that his spirit may be saved in the day of the Lord Jesus"
- Our concern is not his (or even our own) temporary happiness
- But the salvation of his soul on the day of judgment!
- Therefore the need for "tough love" by withholding fellowship
- TO SAVE THE SOULS OF OTHER MEMBERS IN THE CHURCH...
- This is Paul's point about the need to purge out the "leaven" - cf. 1Co 5:6-8
- Just as leaven infects the whole loaf, so can "sin in the camp"!
- Sin left unchecked will destroy the other members in the congregation
- Either by tempting them to sin in similar fashion
- Or by their failure to exercise the proper discipline
- For they would then be guilty before the Lord on that basis!
- As was the church in Pergamos - cf. Re 2:14-16
- Even if the erring brother does not repent, the church that exercises proper discipline will still be saved!
- TO MAGNIFY THE LORD AND HIS CHURCH IN THE EYES OF THE WORLD...
- This was an effect of the first case of "church discipline" recorded in the NT.
- The example of Ananias and Sapphira illustrates how seriously the Lord Himself views "sin in the camp" - cf. Ac 5:1-10
- The result was one of "fear", yet great "esteem", which lead to many conversions - Ac 5:11-14
- The world is not going to take the gospel call to holiness seriously if the church does not deal properly with "sin in the camp"
- But when a church deals with unrepentant sin in the manner of withholding fellowship, the reputation of the church is held in high esteem
- When people decide to get serious about sin, where do you think they will go?
- To a church that winks at sin?
- Or one that provides every proper motivation to turn from sin?
[It is clearly evident that "withdrawing" is necessary under certain conditions. What is the purpose of withdrawing in such cases?]
CONCLUSION
- One cannot ignore the subject of church discipline...
- It is commanded by Christ and His apostles
- It is necessary for the salvation of erring brother, and for the rest of the brethren
- It is a form of "tough love"...
- Not to be done out of spite
- But in the spirit of brotherly love, as difficult as it may be - cf. 2Th 3:15
- Yet the charge to withdraw presumes certain conditions exists...
- There is fellowship to withdraw
- Fellowship withdrawn will be a significant loss to the erring brother
If we desire to truly walk "according to the tradition received" from the apostles, we need to heed the command to love one another (cf. 1 Th 4:9,10) as well as the command to withdraw when necessary! May the Lord help us keep both commands as He intended...
Paul explains that we have to evaluate—discern, judge—immorality of all kinds in the church, and he advocates the practice of disfellowshipping those who continue to practice such sins. The presence of unrepentant sinners in the congregation only causes trouble and creates divisions, as they had in the incident he had written about earlier in the chapter.
But what about grace, mercy, and patience? What about demonstrating the love of God? Some might ask, “What's wrong with Paul? Doesn't he understand that we live under grace? Did he not understand that we all need to co-exist and be tolerant of one another? Did he not know that he would have everyone pointing the finger at each other and bringing chaos into the church? Isn't that what's going on in the world as we speak?”
In II Thessalonians 3:6, 14, the apostle gives the same advice:
But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us. . . . And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed.
Some might think, “Paul needs to stop! He's going to destroy the church!” But that is exactly the opposite of what he is trying to do. He urges church members to use the gift of discernment to root out the weeds—call them tares, if you will—among them so that good fruits of righteousness could be produced in the ensuing peaceful environment (see James 3:18). Remember, God gives the gifts of His Spirit—including discernment—for the improvement and growth of the body (I Corinthians 12:7).
In fact, what Paul commanded the Corinthians and Thessalonians to do is an expression of godly love. Admonishing Timothy and Titus to guard the truth falls into the same category. It is far less harsh than what many militaries have done to guards who fell asleep while on watch duty! The principle is the same—getting rid of those who demonstrate dereliction of duty—but disfellowshipping is far kinder and more effective spiritually.
Moreover, Paul advises this seemingly harsh treatment to bring about a beneficial effect: It is intended to produce shame in the disfellowshipped individual and spur him or her to repentance—to a restored relationship with God. Is that not what God wants everyone to do, repent and turn to Him? Paul advises in II Thessalonians 3:15, “Yet do not count him as an enemy, but admonish [caution, warn, and rebuke, if necessary, in love] him as a brother.” In the end, disfellowshipping turns out to be a loving, corrective measure, not a punishment.
Paul poured himself out admonishing, warning, and even rebuking the brethren, imploring them to exercise discernment and judging, if need be, to keep the spirit of the world out of the church. In these times, the need is all the more pressing.
But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us. – 2 Thessalonians 3:6 NKJV
Introduction
No good can come from allowing the devil to ride shotgun. As the song “Shake the Devil Off” said, sooner or later the devil will want to take over and drive. No good can come when the devil is the captain of the ship, and is at the helm driving the ship. Don’t let the devil ride.
Satan’s history
As you can tell, today’s sermon focuses in on the devil. We preachers don’t often focus on the devil, in the right manner. We typically preach about hell, and talk about the devil as the enemy, but we usually leave it there. I feel that if we were to actually tell people who the devil is, they will understand why we say to stay away from him and his ways. We know of Satan as the adversary (enemy) of both God and mankind. However, I want to take a deeper look into Satan’s history so that the enemy can be fully revealed.
Before Satan became known at the adversary of the Lord, he was known as a son of God. You see, in this term, a son of the Lord represents an angel of the Lord – Satan is an angel, a fallen angel. Hints of who Satan was are scattered throughout the Bible, in the books of Isaiah and Ezekiel especially. In Ezekiel 28:12-16, we learn that the Lord considered Satan to be perfect on the day of his creation til his day of iniquity. It is also said, by the Lord, that Satan was an anointed cherub (angelic creature), which shows us his stature and ranking among the other angelic creatures (Ezekiel 28:14).
In Isaiah 14:12-14, we see that the devil has a name – Lucifer. Lucifer is revealed to be the son (angel) of morning. The devil was a beautiful creation! Lucifer, in latin, literally means “light-bearer”. The Hebrew meaning of Lucifer is “bright one”. In other words, Lucifer was known as the angel of light, he was truly a beautiful creation. Satan at a point in time, before the earth and man as we know it, was a loyal and obedient creation of God.
Satan’s fall
At some point in time Satan became very arrogant, very full of himself, and thought that his way was better than the Lord’s way – he became rebellious against God. Satan then raised up an army/following of other angels; in Revelation 12:3-4, we learn that a third of the stars of heaven (angels) are with the red dragon (Satan). Satan led a third of the angels that God created against his and their Creator! Satan thought he could raise himself about God, defeat God, and then become the most high (Isaiah 14:13-14).
The actions that Satan took against the Lord showed his arrogance, his overconfidence, and the pride he had in himself. God is the creator of all things. It is stated plainly in Genesis 1:1 that God created the heavens and the earth; there was nobody else that was a part of the creations – certainly not Satan. Satan was part of the Lord’s creation. To rise up against the Creator and Maker of all things is absolutely foolish. Do you believe that you can overthrow the Creator? Satan believed he could.
This uprising left the Lord with nothing to do but to cast Satan out of heaven. The devil being thrown out of heaven is not a story that is made up by preachers or those who teach. Jesus Christ witnessed Satan be thrown out of heaven and even testified to this event. In Luke 10:18, Jesus said: “I saw Satan fall like lightning from heaven.” If you learn anything from Satan’s history it should be all about his character. Satan was clearly foolish, arrogant, and even murderous (he’s called the red dragon).
Why follow his lead?
The question I now must ask, after going over Satan’s history, is why would you want to follow after him? There are people who actually sympathize with Satan, why? There are people who actually pride themselves in follow in his way, why? There are people who actually build churches to Satan and then worship him! I cannot understand why anybody would want to follow after Satan! It’s like the blind following a fool. What is Satan going to do for you?
Let me be clear, Satan is the enemy of mankind! Satan does not want to see mankind prosper! This is why Satan was lurking in the garden, he sought to bring man down! Man suffers now because man thought that Satan was telling the truth, while sitting in the passenger seat, but in the end man was lost because of him! I have never known an enemy to help out another enemy so that he could prosper. Have you ever known an enemy help another enemy to prosper?
Don’t let the devil ride! Satan is headed to destruction and the thing is, he knows that he is headed to destruction. Satan has already been defeated by God, when he was tossed out of heaven. He was deafeated again by God when his Son died on the cross, but rose from death with all power in His hands. Satan knows he’s fighting a losing battle, but he wants to go down swinging, and he doesn’t want to be swinging alone. Don’t let Satan ride, don’t let Satan lead you to destruction!
Withdraw yourselves from him
Remove yourselves, especially Christians, from Satan. In our key verse, the apostle Paul, says to withdraw yourselves from every brother that walks disorderly. You should remove yourselves from those that don’t keep to the gospel of Jesus or keep His way. Paul says brother in this verse which is to say you should not be afraid to withdraw yourself away from even family, friends, acquaintances, or even other so called Christians that are not keeping to the way of the Lord.
The devils wants to do nothing but keep up a bunch of mess. Why? Because this distracts people from God’s perfect plan and it keeps us Christians from doing what the Lord wants us to do. Peter called Satan a roaring lion, and Satan himself admits to God that he to and fro in this world. Satan is constantly looking to see who he can take from the Lord! Don’t let the devil ride – withdraw from him!
Christians should learn to discern what is of the Lord and what is of Satan and quickly withdraw themselves from the things of Satan. The Christian life is one that should focus on faith in the Lord and loving one another. We should also study the word and look to spread the good news of our Savior Jesus Christ. Paul said that we should look to lead quiet lives, mind our own business, and work. These are the things that the devil don’t want you to do and will do everything in his power to distract you from doing these things.
Look around at everything that is going on, all of the noise, the fuss, and mess that is going on. With all of the disorder and distraction that is going on, you will find that Christians are caught up in it, or worse, may be causing it. The question I must ask, how does it help God? The disorder, the distraction, does not profit God, yet we are right there in the middle of it all. Withdraw yourself from anything that distracts you from the Lord. Withdraw yourself from anything that distracts you from the word of God. Withdraw yourself from anything that distracts of heaven! Withdraw yourself from disorder and distraction!
Don’t let the devil ride, he will want to drive! The last thing anybody should want is the devil at the wheel! The devil is leading himself, and many others to their destruction. The devil thinks himself to be all powerful, but when tempting Jesus, all he could offer were the kingdoms of this world. Why would you follow somebody that can only offer this world, when Jesus is offering eternity and heaven. Don’t let the devil ride!
Christians are people who have trusted Christ as their Savior and received the gift of eternal life (John 3:16; 10:28; Acts 4:12; 16:31; Eph. 2:8-9). The local church is a group of Christians who have assembled together for Bible teaching, fellowship, the Lord’s Supper and prayer (Acts 2:42; cf. 1 Cor. 16:19; Col. 4:15-16). Fellowship and unity is very important to Christianity; however, God’s Word prohibits intimate relationships with two groups of people:
- Unbelievers (2 Cor. 6:14-15; 2 Tim. 3:1-5; Rom. 16:17-18; 2 John 1:9-11).
- Believers who have turned away from God and are living perpetually carnal/worldly lives (1 Cor. 5:1-2, 9-11; 2 Thess. 3:6; Tit. 3:10-11).
Living in a fallen world means the Christian must live in the reality that there are dangers and dangerous people to be avoided. Discernment is necessary at all times. God’s Word provides the righteous standard that helps determine those who are safe from those who might cause spiritual harm. As Christians, we love intimate fellowship and unity with others, but only within the context of holiness and obedience to God’s Word.
The Apostle Paul wrote to his friend Timothy and mentioned the “last days” as a time in which unbelieving sinful men would magnify their ways (2 Tim. 3:1-5). After providing a list of the character flaws of these sinful men, Paul made no hesitation to tell his friend Timothy to “avoid such men as these.” Paul described these men to Timothy, saying:
For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, holding to a form of godliness, although they have denied its power; Avoid such men as these. (2 Tim. 3:2-5)
I personally dislike “malicious gossips” and am glad to “avoid” the rest as well. Though Paul’s character list is primarily negative, we should not miss his statement that many are religious, “holding to a form of godliness, although they have denied its power” (2 Tim. 3:5). Among the lost there are both moral and immoral degenerates. The Christian has a responsibility to turn away and “avoid” men who live such sinful lives. Not that we stand in judgment of them as individuals, for that would be wrong! But we do evaluate their behavior as wrong, and on that basis, we avoid them because we do not want their behavior to harm us or corrupt our walk with the Lord. Paul makes it clear in another place that “bad company corrupts good morals” (1 Cor. 15:33).
Christians love to share the gospel of grace with the unsaved that they might believe in Christ and be saved. However, the majority of unbelievers in the world are hostile to God and their lives are completely devoted to worldly values. Paul tells us to “avoid such men as these” (2 Tim. 3:5). Some Christians make the mistake of trying to get too friendly with unbelievers and Paul warns against this.
Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? (2 Cor. 6:14-15)
Paul is not advocating monasticism, as though the believer needs to hide from unbelievers and live in seclusion. Certainly, as Christians, we live in the world and interact with unbelievers all the time, sharing Christ with those who are willing to listen and performing good works toward those who will accept our kindness. However, we are not to be intimately bound together with the unbeliever in church matters, and this even speaks to personal matters such as marriage and business. I am friendly toward many unbelievers and have helped more than I can count. However, my close friends are Christians who love the Lord and walk with Him.
On one occasion I lost a Christian friend because he turned away from the Lord and chased after the world, pursuing the flesh and a lifestyle of illegal drug abuse. I repeatedly spoke to him about Scripture and prayed for him (Gal. 6:1), but he refused advice and Christian friendship and wanted the world instead. The Apostle Paul once wrote of a Christian friend he lost to the world, stating that “Demas, having loved this present world, has deserted me and gone to Thessalonica” (2 Tim. 4:10). Certainly Paul’s heart was grieved over the loss of his Christian friend.
Sometimes the carnal/worldly Christian separates from us, but sometimes we must separate from him. To be clear, The Bible commands the obedient-to-the-word Christian to separate from the carnal/worldly Christian (1 Cor. 5:1-2, 9-11; 2 Thess. 3:6; Tit. 3:10-11). This does not mean Christians are not to approach believers who are in sin and seek to draw them back to Christ (Gal. 6:1); of course they are! But when a believer is given to defiant sinning and is pursuing his own selfish desires rather than Christ, then the Christian must at some point break fellowship. It is impossible for a humble believer who is seeking God’s will through Scripture to have a relationship with an arrogant believer who is bent on opposing God and His Word.
The Apostle Paul wrote to the church at Corinth and was concerned about their carnality and the divisions that existed among them (1 Cor. 3:1-4). At one point, Paul addressed a particular matter of carnality that had been brought to his attention, saying, “it is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father’s wife” (1 Cor. 5:1). There was a Christian in the church who was having sexual relations with his stepmother. Paul sternly rebuked the church as a whole, telling them, “you have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst” (1 Cor. 5:2). Separation is never pleasant, though it is at times necessary. A few verses later, Paul corrects a misunderstanding that had occurred from a previous letter he’d written to the church at Corinth by stating:
I wrote you in my letter not to associate with immoral people; I did not at all mean with the immoral people of this world [i.e. unbelievers], or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world. But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one. (1 Cor. 5:9-11)
This correction by Paul makes it clear that there are some instances where the Christian has the duty to separate from other Christians who are living carnal/worldly lifestyles. Specifically, Paul says “I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one.” (1 Cor. 5:11). Christians are to judge the behavior of those inside the church, but God judges those outside the church.
What have I to do with judging outsiders? Do you not judge those who are within the church? But those who are outside, God judges. REMOVE THE WICKED MAN FROM AMONG YOURSELVES. (1 Cor. 5:12-13)
When a believer turns away from God and thinks and acts like the world, the foundation for Christian fellowship is removed. There cannot be agreement between two Christians when one is standing on God’s Word—which demands holiness—and the other is standing on Satan’s worldly system—which defies holiness! One is seeking God to do His will and the other is seeking the world to please the flesh. The two value systems are completely opposite each other, as much as light is the opposite of darkness. Scripture commands us to turn away from carnal/worldly Christians; at least until they turn back to the Lord and resume their spiritual walk.
Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. (2 Thess. 3:6)
Reject a factious man [i.e. divisive, quarrelsome person] after a first and second warning [after his divisiveness has been addressed], knowing that such a man is perverted and is sinning, being self-condemned. (Tit. 3:10-11)
Scripture teaches that Christians should practice hospitality (Rom. 12:13; Heb. 13:2); but this command has its limitations. Christians should turn away from false teachers and avoid them. Pleasing God, after all, is more important than pleasing others.
Now I urge you, brethren, keep your eye on those [i.e. false teachers] who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them [avoid them]. For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech [telling people what they want to hear] they deceive the hearts of the unsuspecting. (Rom. 16:17-18)
Anyone who goes too far and does not abide in the teaching of Christ [denying the bodily incarnation of God the Son; cf. vs. 7], does not have God; the one who abides in the teaching, he has both the Father and the Son. If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greeting; for the one who gives him a greeting participates in his evil deeds. (2 John 1:9-11)
Again, Christians are called to show hospitality to others (Rom. 12:13; Heb. 13:2), but not to false teachers, whether believers or unbelievers. Once the false teacher is identified, the Christian is to turn away from him and avoid contact with him. This means NO HOSPITALITY and NO WARM GREETINGS to these false teachers who are set in their ways. The modern attitude of toleration and acceptance was not held by the writers of Scripture, especially in matters of doctrine pertaining to the Person and work of Jesus Christ. A false gospel can forever damn a person to the Lake of Fire, and false teachers who pervert the gospel are not to be welcomed (i.e. Mormons, Jehovah Witnesses, etc.). Paul said, “if any man is preaching to you a gospel contrary to what you received, he is to be accursed!”(Gal. 1:9)
At certain times, separation from carnal/worldly minded people is necessary for peace, purity, unity and effective spiritual growth in the church. Christians are called to live holy lives unto the Lord, which means they are to walk in the light of God’s Word and not as the world around them. When carnal/worldly minded people are in the church—whether believers or unbelievers—they have a corrupting influence that cause divisions and bring other Christians down.
It is the life that is obedient to God and separated from the world that provides the proof of one's conversion. If the Christian is legally cleared of guilt before God and obedient to Him, he no longer "belongs" to the world; the Bible no longer perceives such a person as being "in the flesh."
Philippians 3:20 offers understanding of another separation from the world: "For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ." His spiritual separation produces for the Christian a legal transfer of citizenship that he must recognize.
Colossians 1:12-13 confirms this: "Giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love." As a result of these separations, the Christian must live his life as a stranger and pilgrim as if in a foreign land, obeying the laws of his new nation by placing higher priority in his activities as a citizen of the Kingdom of God.
This opens the door to another line of practical thought, conduct, and attitude: "Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself the enemy of God" (James 4:4). We normally do whatever we can to avoid our enemies, even to the point of fleeing from them if necessary. This reality should help us to understand why God commands us:
Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? . . . Therefore "Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you." (II Corinthians 6:14, 17)
It is by means of conduct motivated by the Holy Spirit that we are to come out from among unbelievers and be separate. We cannot—we must not—straddle the fence; we cannot serve two masters. Once we are called, we must serve God, or we will have received God's grace in vain (II Corinthians 6:1).
i. Unbelievers (v. 14)
ii. 5 Rhetorical Questions (vv. 15-16a)
14Do not be unequally yoked with unbelievers.
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For what partnership has righteousness with lawlessness?Or what fellowship has light with darkness?
15What accord has Christ with Belial?
Or what portion does a believer share with an unbeliever?
16What agreement has the temple of God with idols?
b. The Promise of Fellowship (v. 16b)
For we are the temple of the living God; as God said,
“I will make my dwelling among them and walk among them,
and I will be their God,
and they shall be my people.
ii. 5 Rhetorical Questions (vv. 15-16a)
The believers in Corinth must recognize the opponents as unbelievers and separate from them. If the Corinthians refuse to obey this command, they too will be considered “unbelievers.” The seriousness of the separation from Paul’s opponents is grounded in the five preceding rhetorical questions which each anticipate a negative answer. Paul reinforces the notion of being yoked together with the word “partnership” (seen also in 1.7; 8.4; 9.13) and continues to touch on this theme in his remaining four rhetorical questions (“fellowship” [6.14c], “accord” [6.15a], “portion/share” [6.15b], and “agreement” [6.16a]).
- Those blinded by the god of this world (4:4) are slaves “to impurity and to lawlessness” (Rom 6:19), but those who accept Christ (2 Cor 4:6), as Mark Seifrid says, “are righteousness” (5:21). God’s righteousness is wholly separate from sin and death (Rom 6:21-23; 2 Cor 5:21), and those who are in Christ and who are becoming the righteousness of God (5:21; 6:7b) are not to partner with the world which is passing away (5:17b).
. - In his next question, Paul moves to “creational language”: light and darkness. Here Paul intends a life of obedience to the God who shines light into dark hearts (2 Cor 4:6; cf. Jn 1:5; 3:19; 12:46). The Corinthians cannot walk with God in fellowship (2 Cor 6:16c) while walking with Satan (11:2–3). Darkness is associated with Satan, the god of this age (4:4) and the ultimate source of unbelief (11:14; 12:7). Darkness was the blinded realm they were in prior to their knowledge of God’s glory in Christ (4:4; cf. Col 1:12–13), a realm of which they are no longer ignorant (2 Cor 2:11). A realm with a false light born by Paul’s rivals.
. - Paul then moves to his third question with a focus on two sources of headship: Christ reigns over all (1 Cor 15:25–27) while Belial/Beliar is the god of this world (2 Cor 4:4; cf. Eph 2:2). The term “Belial” is not used as a personal name anywhere in the Old Testament “although it personified the forces of evil and chaos.” The term occurs nowhere else in the New Testament, but it “is widely used as another personal name for Satan in the Dead Sea Scrolls and other ancient writings.”
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Paul viewed Satan’s work through his personal opponents as one of treachery and worthlessness (2 Cor 11.13-15). “The conflict between Christ and Belial (6:15) appears in the conflict between Christ’s ambassadors (4:5–6; 5:20) and servants of Satan (11:14–15).” In hopes that the repentant majority (2:6) would not experience separation anxiety from their fellow “members,” Paul casts a dark shadow on his opponents by referring to them, their works, and their followers as being from Belial, the ultimate opponent of God.
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This brings into view those who live under the headship of Christ and Belial: believers and unbelievers (6:15b). Paul has the purity of the church in view here, for “in most of its OT attestations, bêliyya‘al functions as an emotive term to describe individuals or groups who commit the most heinous crimes against the Israelite religious or social order, as well as their acts.” Believers and unbelievers “belong to different spiritual spheres,” and Paul’s concern is to warn the Corinthians that to be associated with his unbelieving opponents is to be associated with Satan, the blinding god of this age, and vile worthlessness.
. - In the Old Testament, no Israelite was to sell the “portion” of land God had given him (Lev 25:23). There were harsh consequences as a result of neglecting the land (Lev 26:35). The Holy Spirit cannot be bought with money nor by those with wicked intent (Acts 8:19–20, see “μερίς” in v. 21). For the Corinthians to give their life and loyalty over to the “worthless” false teachers by allowing them into the lives of God’s temple-family dwelling is for them to share some of their inherited “portion” (μερίς) with the “unbelievers,” the false apostles Paul later speaks of as “disguising themselves as apostles of Christ” just as Satan “disguises himself as an angel of light” (2 Cor 11:13–15).
. - Paul’s final rhetorical question in 6:16a ends with the dwelling place of the one deserving worship (“God”) and of those which do not (“idols”). Paul uses idolatrous terminology to show the dire consequences of the Corinthians separation from him to his opponents. Keener adds, “If the analogy with idolatry that dominates this section sounds too harsh to us to apply to Paul’s rivals, it is no harsher than ‘ministers of Satan’ in the passage where he becomes most explicit against his opponents (11:14–15).” They are to have nothing to do with idols precisely because they are “the temple of the living God” (6:16b) and not of dead idols (Ps 115:4–8).
The fact that the reference to the temple is the climax of Paul’s string of contrasts and the only one that has its own explicit support prior to this sentence (2 Cor 6:16a) highlights its significance. The Corinthians are the temple “of the living God” which is paralleled to the earlier mention of their having the Spirit “of the living God” (3:3), the guarantee (1:22; 5:5) of God’s promises in Christ (1:20). Under the new covenant believers have the Spirit of the living God in them, thus becoming the location where God dwells (2 Kgs 8:10–11; cf. Jn 1:14; 2:21–22).
Identifying the Corinthian believers with God’s temple consequently contains a warning of divine destruction against all who destroy God’s people, since the Corinthians, as God’s temple, are “holy” (1 Cor. 3.16-17; 2 Cor 7.1). If they fail to separate themselves from the false teachers, Paul will come to them in his third visit and cleanse God’s temple from all impurities (13:2). Paul’s command is an application of Scripture’s teaching and expectation of the way new covenant believers are to live (3:3, 6; cf. Jer 31:31). The words “as God said” (2 Cor 6:16c) remind the Corinthians “that the ultimate author of biblical revelation is God.”
b. The Promise of Fellowship (v. 16b)
“Paul now reinforces the theological assertion of 6:16b with a string of OT passages centering on the themes of God’s presence among his people and the consequent need for sanctification.” In this string is a conflation of texts from Leviticus 26:11–12, Ezekiel 37:27, Isaiah 52:11, Ezekiel 11:17, 2 Samuel 7:14, and Isaiah 46:6, respectively, which give the Corinthians six reasons why they are to separate from the “unbelievers.” Not only is Paul telling them to separate from the false teachers, but God himself is telling them to separate!
Paul alludes to and combines Leviticus 26:11–12 and Ezekiel 37:27, two contexts where a variation of “I will be your God, and you shall be my people” occurs. In Leviticus 26:11–12, covenant blessings are given to the Israelites after their exodus from Egypt. Now that God is in covenant with his people, he promises them that he will be in their presence (in the tabernacle) if they obey him. Verses 14–39 relay what would happen to Israel if they disobeyed God, with exile from their land being the worst consequence of all (v. 34). Verse 41 says that if they humble their “uncircumcised heart[s]” God will remember his covenant with their forefathers and will eventually bring them back as his people.
In Ezekiel 37:26, God gives the promise of an “everlasting covenant” (cf. Jer. 32:40; 50:5) to Israel when his “servant David” is “king over them” (v. 24). This promise of a new covenant was brought about by the need for a second exodus where God would finally fulfill His purpose of living among His people. In 2 Corinthians 3:3–6, Paul declares that the Corinthians are under the new covenant, which is “permanent” (or “everlasting,” cf. Jer. 32:40; Ezek. 37:26) in glory (2 Cor 3:11) and causes them to be transformed into the “same image” (3:18).
The Corinthians are new covenant believers, and God’s presence in them is the guarantee (1:22) that they are his people who will be resurrected (5:4–5) and who will enter into the consummated new creation (5:17). It is because the Corinthians are God’s people, temple, and place of dwelling that they should separate from the unbelievers. They were betrothed to one husband, Christ, and are to be presented as a pure virgin to him (11:2).
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