THE  PAINFUL COMMAND

Preliminary Studies in Withdrawal of Fellowship

            A friend of mine went out to cut his lawn and after completing the task found that his leg was in pain.  This ache in his leg continued to such an extent that he consulted his physician about the problem.  Soon medical tests discovered that my friend had cancer.  In spite of all that could be done, the leg cancer spread to other portions of his body and he eventually died.  If you had leg cancer and the doctor explained that your life could be easily preserved if they would amputate your lower leg at the knee, what would you do?  Surely you would allow the lower leg to be lost—to save your life. 

Imagine peacefully and securely living in a country and the governmental authorities discovered that there was an enemy spy in the land.  The spy is apprehended and comes to trial.  During the trial it comes to light that the national traitor has been responsible for dozens of deaths and also guilty of betraying critical information to the enemy.  Would the government release the criminal so he could pursue his damaging and traitorous activity?  Not at all.  The criminal would be sent to prison or even put to death. 

Consider also the case of the child who is allowed to get his own way.  When the child wants something, the parents freely give it.  When the child doesn’t want to go to bed, he is allowed to stay up until very late.  When the child hurts his brother or sister, he is never disciplined.  He doesn’t know what a spanking is.  He is permitted to do whatever he chooses—without a threat of punishment.  What would happen to such a child? 

In these three cases, we can learn something very important that will illustrate an important Biblical teaching.  In the first case, the cancer must be removed if a life is to be saved.  In the second case, a national criminal must be removed and punished, or the nation itself stands in jeopardy.  In the third case, a child must be disciplined and punished if he is to grow into a responsible adult.  How do these cases illustrate Scriptural principles?  As we continue in this study, you will be able to see the relevance of these illustrations. 

A Neglected, Compromised, and Perverted Teaching 

            In the religious world today, some teachings of Scripture are fairly well kept although even some of these are distorted and changed to accommodate sinful behavior and false teaching.  Peter says that “the untaught and unstable” people “distort” or “twist” Biblical teaching “to their own destruction” (2 Peter 3:16).  In light of this, the apostle says that we are to be on our guard that we may not be “carried away by the error or unprincipled men and fall from [our] own steadfastness” (v. 17). 

The apostolic teaching that we must briefly examine at this time has indeed been neglected by the majority of churches, avoided by many, and perverted by vast numbers.  When I was growing up in one mainline Protestant denomination, I had no idea that this teaching was even found on the pages of Scripture!  After that, I was part of a church that knew it was found in the Bible but they never practiced it!  Since that time, I’ve discovered that very few churches and congregations practice this teaching.  While some do have some reference to it on the pages of their church discipline or statement of faith, for some strange reason they seldom actually carry the teaching out.  Yet it is found plainly revealed on the pages of the Word of God and, if we are to be faithful to God Himself, we must make an honest and sincere attempt to understand it and practice it, however difficult it may be. 

The Teaching Briefly Stated 

            The withdrawal of fellowship may be defined in the following way.  God intends that a person who has come to Christ and forsaken the world and false religion be established in the truth and live a holy, devoted, and righteous life.  The Lord intends that such a person live in love and harmony with all others who submit to the Lordship of Christ, who live righteous lives, who know and love the truth, and who live in fellowship with each other.  However, when a truly saved person allows sin in his life and refuses to repent of such sin and rejects all attempts by brothers to correct such sin, the body of Christ must withdraw fellowship from such a person until such a time as the person does repent of the sin, confess the sin, and agrees to walk in holiness once again.  If a saved person embraces false teaching, false practice, or false ways and refuses to repent, the body of Christ must remove fellowship from this sinful brother or sister.  If a saved person refuses to repent of sin and be reconciled to a brother from whom he has become alienated because of sin, that person must be excluded from Christian fellowship.  If such a person does come to his senses and repents, fully confessing the sin or false teaching, that person must be accepted in love and fully received back into the body of Christ. 

            That, in substance, is the meaning of the teaching that we wish to examine in this study.  Various terms are used to describe this teaching, some more Scriptural than others.  Here is a sampling: 

·        Withdrawal of fellowship

·        Excommunication

·        Church discipline

·        Public rebuke and removal

·        Disfellowship

·        Banning

·        Shunning 

As we continue our study, we shall examine different aspects of this teaching and see how all the passages of Scripture may harmonize with each other. 

A Short Examination of the Scriptures 

            Obviously a lengthy study of 300 pages could be made on this subject but we must necessarily be brief.  For some years I did want to make a more exhaustive study on the topic and have dozens of books on the theme, along with dozens of tracts and perhaps hundreds of articles on it.  If I wait until I can produce such a lengthy volume, I fear that nothing will ever be written!  This is why we must be brief, while at the same time cover the main passages bearing on the topic.  With this in mind, notice the following Scriptural passages. 

Matthew 18:15-20 

            Please read this passage carefully.  Jesus describes a situation in which a person observes his brother committing a sin.  This is probably a serious sin of some kind and it may refer to a sin of a personal nature, although the passage may also have application to general sins of a private nature.  (Since the section immediately following, vv. 21-35, pertains to personal sins [see especially vv. 21 and 35], this may be the primary thrust of vv. 15-20 as well.  The KJV, in fact, has, “trespass against thee,” in verse 15 [see Bruce Metzger, A Textual Commentary on the Greek New Testament for the possible authenticity of eis se].) 

            The 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 actual Christians. 

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