Introduction: Unity, Excommunication, and Essentials Only
Excommunication: Historical Context, the Gospels (Part 1)
Excommunication: the Gospels (Part 2)
Excommunication: Acts and Romans
Excommunication: Corinthians
Excommunication: Galatians
Excommun.: Ephesians, Philippians, Colossians, Thessalonians
Excommunication: Paul’s Letters to Timothy
Excommunication: Titus, Hebrews, James, Peter’s Epistles
Excommunication: John’s Epistles, Jude, and Revelation
Excommunication: Biblical Assessment
Excommunication: Historical, Logical Assessments, Conclusions
Part Two:
Biblical Study
Ephesians: Requirements
for Doctrinal Unity and Excommunication
There are several passages in Ephesians that are relevant to
our study of unity and excommunication. The first is Ephesians 2.
In Ephesians 2, Paul discusses the fellowship shared between
Jews and Gentiles through faith in Christ.
Ephesians 2:11
Wherefore remember, that ye being in time past Gentiles in the flesh, who are
called Uncircumcision by that which is called the Circumcision in the flesh
made by hands; 12 That at that time ye
were without Christ, being aliens from the commonwealth of Israel, and
strangers from the covenants of promise, having no hope, and without God in
the world: 13 But now in Christ Jesus ye
who sometimes were far off are made nigh by the blood of Christ. 14 For he
is our peace, who hath made both one, and hath broken down the middle wall of
partition between us; 15 Having abolished in his flesh the enmity, even the law
of commandments contained in ordinances; for to make in himself of twain one
new man, so making peace; 16 And that he might reconcile both unto God in one
body by the cross, having slain the enmity thereby: 17 And came and preached (2097) peace to you which were afar off, and to
them that were nigh. 18 For through him we both have access by one Spirit
unto the Father. 19 Now therefore ye are
no more strangers and foreigners, but fellowcitizens with the saints, and of
the household of God;
Just a few verses later, Paul makes a related comment in
Ephesians 3:6.
Ephesians 3:6
That the Gentiles should be fellowheirs
(4789), and of the same body, and partakers (4830) of his promise in Christ by
the gospel:
Both Ephesians 2:11-19 and 3:6 relate to the same subject we
saw Paul discussing in Galatians 3. In both Galatians and Ephesians, Paul
teaches that the gospel teaches that through Christ both Gentiles and Jews
together receive the same promises. In Galatians, Paul explained that Jews and
Gentiles together are fellow heirs of the promise made to Abraham, which (according
to the texts in Genesis which Paul was quoting) involved an earthly inheritance
of land. As we saw, this teaching originates with Christ himself who taught
that Old Testament saints like Abraham, Isaac, and Jacob will receive the same
inheritance in the kingdom as New Testament saints (Matthew 8:11, Luke
13:28-29.)
Again, the reason we take the time to point out these
teachings is to draw contrast between the New Testament definition of the
gospel and the concept of the gospel offered by an Essentials Only View today. The
New Testament associates the gospel with the kingdom
of God and an earthly inheritance
promised to Abraham and received together by both Old and New Testament Jews
and Gentiles through faith in Christ. In an Essentials Only View these issues of
the kingdom of God,
what it involves, what our inheritance is in that kingdom, and who receives
what are all considered not to be essential components of the gospel message.
If the New Testament understanding of the gospel includes these
issues as critical components of the gospel, then an Essentials Only View is
wrong to leave them out and to prohibit Christians from breaking fellowship
over them. As we have stated before we recommend further study on these topics.
For our purposes here it is only necessary to point out the potential
deficiencies in an Essentials Only View because those deficiencies contribute
to modern perceptions that the nature of the promised inheritance and the kingdom of God
are not essential doctrinal issues.
The next passage we will cover is Ephesians 4. Here Paul
provides some insightful comments on the apostolic concept of doctrinal unity.
Ephesians 4:4 There is one body, and one Spirit, even as ye are called in
one hope of your calling; 5 One Lord, one
faith, one baptism, 6 One God and Father of all, who is above all,
and through all, and in you all.
Verses 4 and 5 are informative regarding Paul’s conception
of doctrinal unity. Here Paul stresses the singleness of several things. He
states that there is only one Spirit, one hope of our calling, one Lord, one
baptism, one God. By these words we know that there is only a single one of
each of these items. But besides these, Paul also states that there is one
body. In other passages we have seen Paul talk about the church as the body of
Christ (Romans 12:5, 1 Corinthians 12:12.) Paul makes several statements to
this effect in Ephesians (Ephesians 3:6, 4:12, and 5:23.)
Romans 12:5 So we, being many, are one body in Christ,
and every one members one of another
1 Corinthians 12:12
For as the body is one, and hath many
members, and all the members of that one body, being many, are one body: so
also is Christ. 13 For by one Spirit
are we all baptized into one body, whether we be Jews or Gentiles, whether
we be bond or free; and have been all made to drink into one Spirit…27 Now ye are the body of Christ, and members in
particular.
Ephesians 1:22 And hath put all things
under his feet, and gave him to be
the head over all things to the church, 23 Which is his body, the fulness of him that filleth all in all.
Ephesians 3:6
That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the
gospel:
Ephesians 4:12
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ…15
But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined
together and compacted by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh increase of the body
unto the edifying of itself in love.
Ephesians 5:23 For the husband is the head of the wife,
even as Christ is the head of the church: and he is the saviour of the body.
For Paul to say that there is only one body informs us that,
in his understanding, Christ’s followers were not intended to be divided into
multiple sectarian groups who only fellowship and commune within their
denominational bodies. We have already seen some discussion of this kind of
issue in Paul’s letters to the 1 Corinthians 1.
1 Corinthians 1:12
Now this I say, that every one of you
saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13
Is Christ divided (3307)? was Paul
crucified for you? or were ye baptized in the name of Paul? 14 I thank God that
I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I
had baptized in mine own name. 16 And I baptized also the household of
Stephanas: besides, I know not whether I baptized any other. 17 For Christ sent
me not to baptize, but to preach the gospel: not with wisdom of words, lest the
cross of Christ should be made of none effect.
The Greek word translated as “divided” in 1 Corinthians 1:13
is “merizo” (Strong’s number 3307.)
3307 merizo
from 3313; ; v
AV-divide 9, distribute 2, deal 1, be difference between 1,
give part 1; 14
1) to divide
1a) to separate into
parts, cut into pieces
1a1) to divide into
parties, i.e. be split into factions
1b) to distribute
1b1) a thing among people
1b2) bestow, impart
So, according to Paul’s statements in Ephesians 4:4, 1
Corinthians 1:13, and 1 Corinthians 12:13, the body of Christ is not to be divided
into multiple, separate, sectarian groups. This is a strong affirmation of the
need for Christian unity. But, Paul’s letters to the Corinthians show that the
kind of unity Paul demanded was created by a uniform doctrinal understanding
that had been taught to all churches everywhere by the apostles (1 Corinthians 4:17,
7:17, 11:1-2, 11:16, and 14:33-37.) Based on our readings of Paul’s other
letters, we would expect that same concept of doctrinal unity to be expressed
here in Ephesians.
As Paul continues in Ephesians 4, he provides a clear,
consistent picture of the doctrinal unity that the apostles required the church
to have. In verses 11-20, Paul explains that the purpose of apostles,
evangelists, prophets, and pastors and teachers was to build the church up in a
unified faith and knowledge of Christ. He states that this unity of faith and knowledge
was one that would not be carried into doctrinal divergence, confusion, and
error.
Ephesians 4:11
And he gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; 12 For the
perfecting of the saints, for the work of the ministry, for the edifying of
the body of Christ: 13 Till we all come
in the unity of the faith, and of
the knowledge (1922) of the Son of God, unto a perfect (5046) man, unto the
measure (3358) of the stature (2244) of the fulness of Christ: 14 That we henceforth be no more
children, tossed to and fro, and carried about with every wind of doctrine, by
the sleight of men, and cunning craftiness, whereby they lie in wait to
deceive; 15 But speaking the truth in love, may grow up into him in all
things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by
that which every joint supplieth, according to the effectual working in the
measure of every part, maketh increase of the body unto the edifying of itself
in love.
In verse 14, Paul states that those who are carried away by
different doctrinal understandings are children. In contrast to this, verse
11-13 state that Christians who are unified in the faith and knowledge of
Christ are “a perfect (or mature) man, unto the (full) measure and stature of
the fullness of Christ.” The Greek word translated as “perfect” in verse 13 is
“teleios” (Strong’s number 5046) which we saw earlier in 1 Corinthians 14:20.
There Paul instructed the Christians to be mature in their understanding, rather
than being like children in their understanding of the faith.
When contrasted with “children” as it is in verses 13-14,
the Greek word “teleios” refers to maturity. This is further supported by the
fact that Paul describes the “perfect” (“teleios”) man as having the measure of
the stature of the fullness of Christ. The Greek word translated as “stature”
is “helikia” (2244) and it conveys the idea of adulthood or maturity.
2244 helikia
from the same as 2245; TDNT-2:941,308; n f
AV-stature 5, age 3; 8
1) age, time of life
1a) age, term or length of life
1b) adult age,
maturity
1c) suitable age for anything
1d) metaph. of an attained state fit for a thing
2) stature, i.e in height and comeliness of stature
Paul’s comments here are similar to those he made in 1
Corinthians 3:3 where he states that those who are babes in Christ are those
that have divisions and strife.
1 Corinthians 3:1
And I, brethren, could not speak unto
you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2
I have fed you with milk, and not with meat: for hitherto ye were not able to
bear it, neither yet now are ye able. 3 For
ye are yet carnal: for whereas there is among you envying, and strife (2054),
and divisions (1370), are ye not carnal, and walk as men?
The word translated as “divisions” is the Greek noun
“dichostasia” (Strong’s number 1370.) Earlier we saw that this Greek word “dichostasis” (1370) is a
compound word formed from the Greek word for “twice” (“dis,” Strong’s number
1364) and the Greek word “stasis” (4714.) Acts 15:2 used “stasis” (4714) to
describe the Paul’s disagreement with those who required Christians to be
circumcised. Likewise, Acts 23:7 and 10 used “stasis” to describe the
differences of opinion between the Pharisees and Sadducees. And in Romans
16:17, Paul instructed Christians to mark and avoid anyone who caused
“divisions” (“dichostasia,” 1370) contrary to the doctrine that the apostles
had taught. In Galatians 5:19-21, we saw that Paul listed having sectarian
divisions (“dichostasia,” 1370 and “hairesis,” 139) among the things for which
a person will not inherit the kingdom
of God.
It is worth noting what Paul says in the verses immediately
preceding his discussion of immature people whose views diverge from that of
the apostles. In 1 Corinthians 2:13-16, Paul states that the apostles and
mature Christians, in fact, know and have the mind of Christ.
1 Corinthians 2:13
Which things also we speak, not in
the words which man’s wisdom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual. 14 But the natural man receiveth not
the things of the Spirit of God: for they are foolishness unto him: neither can
he know them, because they are spiritually discerned. 15 But he that is
spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord,
that he may instruct him? But we have the mind of Christ.
The Greek word translated as “mind” in verse 16 is “nous”
(Strong’s number 3563,) which refers to our understanding, our intellectual
faculties, our reason, our thoughts, feelings, and judgments. Here, Paul is
saying that mature Christians are those who (like the apostles) know the proper
understanding of Christ’s teachings which the apostles had passed on to the
church. Those who deviated from that proper understanding were immature and
childish Christians whose desires for the things of this life impeded their correctly
understanding of sound Christian teaching. Paul’s language here invokes a
comparison to a child who doesn’t carefully consider their parents rules
because, when properly understood, those rules would prevent the child from
doing something they wanted to do.
Paul’s comments in 1 Corinthians are informative for us as
we read Ephesians 4. In Ephesians, Paul is talking about mature Christians
having a unity of faith in the knowledge of Christ. In 1 Corinthians, he states
that (like the apostles) those who are mature know the correct understanding of
the teachings of Christ. In neither passage is the correct understanding of the
Christian faith something the first century church didn’t have and which future
generations of Christians would have to someday achieve over the course of
church history. Instead, correct understanding was something the church had
already been given by the apostles. Christians only needed to remain in that
sound understanding and keep ourselves and each other accountable to it. Those
who do keep that understanding exhibit their maturity and show that they are
approved. Those who diverge into other doctrinal views are immature and
unapproved.
The Greek word translated as “knowledge” in Ephesians 4:13
is “epignosis” (1922.) It speaks of precise and correct knowledge. It is clear
then that Paul is discussing correct belief and teaching.
1922 epignosis
from 1921; TDNT-1:689,119; n f
AV-knowledge 16, acknowledging 3, acknowledgement 1; 20
1) precise and
correct knowledge
1a) used in the NT of
the knowledge of things ethical and divine
In verse 16, Paul refers to the same idea he expressed in 1
Corinthians 1:10. In both passages he refers to the entire church being
perfectly fit together. In both passages Paul connects our being perfectly fit
together with our being unified in our understanding of Christian teaching and
having the same mind and judgment. In 1 Corinthians 1:9-10, Paul connects being
perfectly together in our understanding to our fellowship in Christ Jesus.
Ephesians 4:12 For the perfecting of
the saints, for the work of the ministry, for the edifying of the body of
Christ: 13 Till we all come in the unity
of the faith, and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of Christ: 14 That we henceforth
be no more children, tossed to and fro, and carried about with every wind of
doctrine, by the sleight of men, and cunning craftiness, whereby they
lie in wait to deceive; 15 But speaking the truth in love, may grow up into him
in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by
that which every joint supplieth, according to the effectual working in the
measure of every part, maketh increase of the body unto the edifying of itself
in love.
1 Corinthians 1:9 God is
faithful, by whom ye were called unto
the fellowship of his Son Jesus Christ our Lord. 10 Now I
beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that
there be no divisions among you; but that ye be perfectly joined together
in the same (846) mind (3563) and in the same (846) judgment (1106).
The words Paul uses for “mind,” “judgment,” “faith,” and
“knowledge” in 1 Corinthians 1:9-10 and Ephesians 4:13 are also informative. As
we saw earlier, the word translated as “mind” in 1 Corinthians 1:10 is the
Greek word “nous” (Strong’s number 3563.) It refers to our understanding and
how we view things.
3563 nous
probably from the base of 1097; TDNT-4:951,636; n m
AV-mind 21, understanding
3; 24
1) the mind,
comprising alike the faculties of perceiving and understanding and those of
feeling, judging, determining
1a) the intellectual
faculty, the understanding
1b) reason in the
narrower sense, as the capacity for spiritual truth, the higher powers of
the soul, the faculty of perceiving divine things, of recognising goodness and
of hating evil
1c) the power of considering and judging soberly, calmly and
impartially
2) a particular mode of thinking and judging, i.e thoughts,
feelings, purposes, desires
For Synonyms see entry 5917
The word for “judgment” has a similar meaning. It is the
Greek word “gnome” (Strong’s number 1106).
1106 gnome
from 1097; TDNT-1:717,119
AV-judgment 3, mind 2, purpose + 1096 1, advice 1, will 1,
agree + 4160 + 3391 1; 9
1) the faculty of
knowledge, mind, reason
2) that which is thought or known, one’s mind
2a) view, judgment,
opinion
2b) mind concerning
what ought to be done
2b1) by one’s self: resolve purpose, intention
2b2) by others: judgment, advice
2b3) decree
Similarly, in Ephesians 4, Paul speaks of a unity in faith
and correct Christian knowledge. The word translated “faith” in Ephesians 4:13
is the Greek word “pistis” (Strong’s number 4102.) It is the common New Testament
word for the Christian faith or things Christians believe.
4102 pistis
from 3982; TDNT-6:174,849; n f
AV-faith 239, assurance 1, believe + 1537 1, belief 1, them
that believe 1, fidelity 1; 244
1) conviction of the
truth of anything, belief; in the NT of a conviction or belief respecting
man’s relationship to God and divine things, generally with the included idea
of trust and holy fervour born of faith and joined with it
1a) relating to God
1a1) the conviction that God exists and is the creator and
ruler of all things, the provider and bestower of eternal salvation through
Christ
1b) relating to Christ
1b1) a strong and welcome conviction or belief that Jesus is
the Messiah, through whom we obtain eternal salvation in the kingdom of God
1c) the religious
beliefs of Christians
1d) belief with the predominate idea of trust (or
confidence) whether in God or in Christ, springing from faith in the same
2) fidelity, faithfulness
2a) the character of one who can be relied on
In Ephesians 4, Paul states that we are to have a “unity of
faith.” The Greek word for “unity” is “henotes” (1775.) It comes from the Greek
word “heis” (1520) meaning “one.” “Henotes” refers to unanimous agreement.
1775 henotes
from 1520; ; n f
AV-unity 2; 2
1) unity
2) unanimity,
agreement
In the next verses of Ephesians 4, Paul contrasts the
understanding the church had learned from the apostles with the obscured and
darkened understanding of those who did not know Christ (verses 17 and 20.)
Ephesians 4:17 This I say therefore, and testify in the Lord, that ye henceforth walk
not as other Gentiles walk, in the vanity of their mind (3563), 18 Having the understanding (1271) darkened,
being alienated from the life of God through the ignorance that is in them,
because of the blindness of their heart: 19 Who being past feeling have given
themselves over unto lasciviousness, to work all uncleanness with greediness.
20 But ye have not so learned Christ;
The Greek word translated as “understanding” in verse 18 is
“dianoia” (Strong’s number 1271.) It is formed from the Greek preposition “dia”
(1223) and the Greek word “nous” (3563) which we have seen repeatedly used in
our study of the New Testament. Both words (“dianoia” and “nous”) refer to
“understanding, way of thinking, thoughts, mind.” In fact, “nous” is the Greek
word translated as “mind” in verse 17. And both terms are listed as synonyms of
one another.
1271 dianoia
from 1223 and 3563;
TDNT-4:963,636; n f
AV-mind 9, understanding 3, imagination 1; 13
1) the mind as a
faculty of understanding, feeling, desiring
2) understanding
3) mind, i.e. spirit,
way of thinking and feeling
4) thoughts,
either good or bad
For Synonyms see entry 5917
5917 Mind,
understanding.
See definition for nouv [nous] 3563
See definition for dianoia [dianoia] 1271
In
this way we see that those who are followers of Christ are not in darkness and
misunderstanding. Instead, the church was given a clear understanding of all of
Christ’s teachings by the apostles. Again, Paul’s remarks simply parallel
earlier teachings from Jesus.
John’s
gospel captures Jesus’ teaching on the topic of understanding and darkness.
According to Jesus’ his followers would not walk in darkness or remain in
darkness. Rather they would come to the light so that they could understand
what is right, repent of what’s wrong, and live rightly. On the other hand,
those who remained in darkness do so because they don’t want to cease their
sinful behaviors.
John 8:12 Then spake Jesus again unto them, saying, I am the
light of the world: he that followeth me shall not walk in darkness, but
shall have the light of life.
John 12:46 I am come a light into the world, that whosoever believeth on me should
not abide (3306) in darkness.
John 3:19 And this is the condemnation,
that light is come into the world, and
men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the
light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the
light, that his deeds may be made manifest, that they are wrought in God.
According
to Jesus, the whole body should be full of light rather than darkness.
Luke 11:34 The light of the body is the eye:
therefore when thine eye is single, thy
whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. 35 Take heed therefore that the light which is
in thee be not darkness. 36 If thy
whole body therefore be full of light, having no part dark, the whole shall be
full of light, as when the bright shining of a candle doth give thee light.
Matthew 6:22 The light of the body is the eye: if
therefore thine eye be single, thy whole body shall be full of light. 23
But if thine eye be evil, thy whole body shall be full of darkness. If
therefore the light that is in thee be darkness, how great is that darkness!
And Jesus sent his apostles out to share the light of his
teachings with all men in all nations. (See also Acts 1.)
Matthew 5:14 Ye are the light of the world. A city
that is set on an hill cannot be hid. 15 Neither do men light a candle, and put
it under a bushel, but on a candlestick; and
it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven.
Mark 16:14
Afterward he appeared unto the eleven
as they sat at meat, and upbraided them with their unbelief and hardness of
heart, because they believed not them which had seen him after he was risen. 15
And he said unto them, Go ye into all
the world, and preach the gospel to
every creature. 16 He that believeth
(4100) and is baptized shall be saved; but
he that believeth (569) not shall be damned.
Matthew 28:16
Then the eleven disciples went away into Galilee,
into a mountain where Jesus had
appointed them. 17 And when they saw him, they worshipped him: but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations,
baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you:
and, lo, I am with you alway, even unto
the end of the world. Amen.
Again we find that Paul’s concept of knowledge and understanding
is derived directly from Jesus. Jesus states that his followers will not walk
in darkness and will not remain or continue in darkness. Paul states that the
Gentiles who had become followers of Christ through apostolic preaching no
longer walked with darkened understandings. Instead, through the apostolic
ministry their eyes and understanding were enlightened. Like Ephesians 4:18, the
word translated as “understanding” in Ephesians 1:18 is “dianoia” (Strong’s
number 1271.)
Ephesians 1:13 In
whom ye also trusted, after that ye
heard the word of truth, the gospel of your salvation: in whom also after that
ye believed, ye were sealed with that holy Spirit of promise,…18 The eyes of your understanding (1271) being
enlightened; that ye may know what is the hope of his calling, and what the
riches of the glory of his inheritance in the saints,
The idea expressed by Paul and Jesus is that Christians
shouldn’t remain in a clouded understanding tossed about by winds of false
doctrinal views. But rather, through the teaching of the apostles, the entire
Body of Christ should have full doctrinal agreement because the apostles taught
the same things on all doctrinal issues in all of the churches.
We can see then that Ephesians 4 paints a very clear picture
of the type of doctrinal unity that the church should have, the type of
doctrinal unity that the apostles established in the New Testament church, and the
type of unity that church leaders should always be seeking to establish in the
church. The type of unity Paul describes is doctrinal unity, not mere social
integration. It is a unity where different Christians and different churches
aren’t divided into sectarian bodies by the winds and waves of divergent doctrinal
understanding.
Moreover, in Ephesians 4 Paul states that this kind of
doctrinal agreement was the very reason God’s sent the apostles out in the
first place. This fits exactly with Jesus’ statements in Matthew 28 as well as
Paul’s remarks throughout his letter to the Corinthians. Jesus instructed his
apostles to teach all things whatsoever he had taught them to all men
everywhere. And so the apostles did. They taught the same things in all the
churches so that all Christians everywhere would be united in one body through
uniform shared agreement and unvarying doctrinal understanding of all the
teachings of the Christian faith.
We can see that Ephesians 4 gives us a solid understanding
of the New Testament teaching on doctrinal unity. It is not the limited
doctrinal unity of an Essentials Only View which requires agreement on only a
small set of select doctrines and allows for differing opinions on a great deal
of New Testament teaching. Instead, it is a comprehensive unity of uniform and
universal doctrinal agreement.
From these passages we can see that Paul’s notion of
doctrinal unity is quite different from that offered by an Essentials Only
View.
In an Essentials Only View it is considered immature to
require comprehensive doctrinal agreement as a condition for fellowship. It is
considered immature and divisive to separate from those who do not share unity
on a greater catalog of doctrinal topics. On the other hand, it is seen as
mature for Christians to realize that we can agreeably disagree with other
Christians over many different important doctrines and yet remain in fellowship
with one another.
In a biblical view it is considered immature and unspiritual
to have an understanding that diverged from what the apostles taught. It is not
considered immature or divisive to dispute or break fellowship with those whose
views diverged from apostolic teaching. In Ephesians 4 (and 1 Corinthians) Paul
states in that a mature church is one that is unified in the understanding of
the faith and knowledge of Christ. He calls this type of unity being spiritual.
On the other hand, Paul says that churches characterized by sectarian
differences and doctrinally divergent understanding are immature, babies,
children, unspiritual, and carnal (a word Paul used to describe those who seek the
pleasures of this age rather than the things of God.) The apostolic view and an
Essentials Only View of doctrinal unity are clearly not compatible with one
another.
Ephesians 4:4-16 is informative regarding New Testament
teaching on doctrinal unity. But, it doesn’t provide much direct information on
excommunicable issues. However, as we continue reading in this epistle,
information on that topic does emerge.
In Ephesians 4:19-31, Paul lists various behaviors that
Christ’s followers are prohibited from engaging in. We have seen this type of
list before in 1 Corinthians 5 and Galatians 5. Here Paul includes greediness,
lying, stealing, anger, speaking evil, etc.
Ephesians 4:17 This I say therefore, and testify in the
Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of
their mind (3563), 18 Having the understanding (1271) darkened, being alienated
from the life of God through the ignorance that is in them, because of the
blindness of their heart: 19 Who being
past feeling have given themselves over unto lasciviousness, to work all
uncleanness with greediness. 20 But
ye have not so learned Christ; 21 If
so be that ye have heard him, and have been taught by him, as the truth is in
Jesus: 22 That ye put off concerning
the former conversation the old man, which is corrupt according to the
deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that
ye put on the new man, which after
God is created in righteousness and true holiness. 25 Wherefore putting away lying, speak every man truth with his
neighbour: for we are members one of
another. 26 Be ye angry, and sin not: let not the sun go down upon your
wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour,
working with his hands the thing which is good, that he may have to give to him
that needeth. 29 Let no corrupt
communication proceed out of your mouth, but that which is good to the use
of edifying, that it may minister grace unto the hearers. 30 And grieve not the
holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bitterness, and wrath, and anger,
and clamour, and evil speaking, be put away from you, with all malice: 32
And be ye kind one to another, tenderhearted, forgiving one another, even as
God for Christ’s sake hath forgiven you.
In the following chapter Paul again similarly lists the
types of things which Christians are not to engage in.
Ephesians 5:1 Be
ye therefore followers of God, as dear children; 2 And walk in love, as
Christ also hath loved us, and hath given himself for us an offering and a
sacrifice to God for a sweetsmelling savour. 3 But fornication, and all uncleanness, or covetousness, let it not be
once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not
convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous
man, who is an idolater (1496), hath any inheritance in the kingdom of Christ
and of God. 6 Let no man deceive you with vain words: for because of
these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers (4830) with
them. 8 For ye were sometimes
darkness, but now are ye light in the Lord: walk as children of light: 9
(For the fruit of the Spirit is in all goodness and righteousness and truth;)
10 Proving what is acceptable unto the Lord. 11 And have no fellowship
(4790) with the unfruitful works of darkness, but rather reprove them.
Paul again mentions fornication, covetousness, and idolatry.
He also includes uncleanness and foul language. Just like Galatians 5:19-21 and
1 Corinthians 6:9-10, Paul states in Ephesians 5:5 that those who engage in
such things will not inherit the kingdom
of God.
1 Corinthians 6:9
Know ye not that the unrighteous shall
not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor
abusers of themselves with mankind, 10 Nor
thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall
inherit the kingdom of God.
Galatians 5:19 Now the works of the flesh are manifest,
which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions (1370), heresies (139), 21 Envyings, murders, drunkenness, revellings,
and such like: of the which I tell you before, as I have also told you in
time past, that they which do such
things shall not inherit the kingdom of God.
It is important to note that in Ephesians 5, Paul doesn’t
simply list things that Christians shouldn’t be engaged in. In verse 7, Paul
states that we are not to partake with those who are involved in these sins. In
verse 11, Paul states that we are to have no fellowship with them or their
sinful acts.
The Greek word translated as “partakers” in the phrase “be
ye not partakers with them” is the Greek word “summetochos” (Strong’s number
4830.)
4830 summetochos
from 4862 and 3353; TDNT-2:830,286; adj
AV-partaker 2; 2
1) partaking together with one, a joint partaker
1a) of something
This Greek word speaks of Christian fellowship with the
community of God. It refers to the idea of participating with someone or
joining in with them. The only other time it is used in the New Testament is in
Ephesians 3:6. In that verse Paul states that through Christ the Gentiles and
Jews are part of the same body with one another, joint heirs together, and have
fellowship together.
Ephesians 3:6
That the Gentiles should be fellowheirs
(4789), and of the same body, and partakers (4830) of his promise in Christ by
the gospel:
In addition, the Greek word translated as “fellowship” in
Ephesians 5:11 is “sugkoinoneo” (4790.) This word is formed by joining the
Greek preposition “sun” (4862) meaning “with” to the Greek verb “koinoneo”
(2841) is closely related to the Greek noun commonly used in the New Testament
to refer to Christian fellowship (“koinonia,” 2842.)
4790 sugkoinoneo
from 4862 and 2841; TDNT-3:797,447; v
AV-have fellowship with 1, communicate with 1, be partaker
of 1; 3
1) to become a partaker together with others, or to have
fellowship with a thing
2841 koinoneo
from 2844;
TDNT-3:797,447; v
AV-be partaker 5, communicate 2, distribute 1; 8
1) to come into communion or fellowship with, to become a
sharer, be made a partner
2) to enter into fellowship, join one’s self to an
associate, make one’s self a sharer or partner
2842 koinonia
from 2844;
TDNT-3:797,447; n f
AV-fellowship 12,
communion 4, communication 1, distribution 1, contribution 1, to
communicate 1; 20
1) fellowship,
association, community, communion, joint participation, intercourse
1a) the share which
one has in anything, participation
1b) intercourse, fellowship,
intimacy
1b1) the right hand as a sign and pledge of fellowship (in
fulfilling the apostolic office)
1c) a gift jointly contributed, a collection, a
contribution, as exhibiting an embodiment and proof of fellowship
By comparing Paul’s comments in Ephesians 5 with his
comments in chapter 3 we can see what he has in mind in verses 7 and 11 of
chapter 5. In Ephesians 3, Paul states that Jews and Gentiles have fellowship
and participate with one another as one body. In Ephesians 5, Paul instructs
Christians not to fellowship with or join with those who are involved in sins
like fornication, covetousness, idolatry, uncleanness, and foul language. Just
like 1 Corinthians 5, Paul is discussing the excommunication (breaking of
fellowship) with Christians who are contradicting Christ’s teachings.
Again we can see that Paul’s words parallel Christ’s
instructions on excommunication quite well. In Matthew 18, Jesus states that a
Christian brother who continued in sin was to be treated like a Gentile. This
meant that they were to be treated as outsiders who weren’t part of God’s
covenant people. Here in Ephesians 3, Paul states that in Christ Gentiles
become part of God’s covenant people, the Jews and have fellowship with them as
adopted sons of Abraham. However, Christians were not allowed to partake with
or fellowship with other Christians who persisted in things that were contrary
to the teachings of Christ.
We should also note that in Ephesians 5:11, Paul not only tells Christians not to partake with and not to fellowship with Christians involved in unchristian things, but he also tells them to reprove such people and their contradictions of Christ’s teachings and commandments. The word translated as “reprove” in verse 11 is “elegcho” (Strong’s number 1651.) It is the same Greek word Jesus uses in Matthew 18:15 as he instructs the apostles on the procedures for excommunication. In Matthew 18:15 the phrase “go and tell him his fault” is translated from the Greek word “elegcho” (1651.) Here again we see Paul clearly referencing Jesus’ instructions on excommunication. Both Jesus and Paul instruct Christians not to fellowship with Christians who are in violation of Jesus’ commands and teachings.
Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault (1651) 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.
Having completed our section on Ephesians and doctrinal
unity and excommunication, we can now summarize what we’ve seen.
Ephesians demonstrates that the apostolic conception of
doctrinal unity is not the same as an Essentials Only View of doctrinal unity.
In Ephesians 4, Paul explains that Christians were to have one faith and be of
one body. We are to be mature adults with a unified doctrinal agreement in
regards to the teachings of the Christian faith. We are not to be children
whose understanding of doctrine is obscured in darkness and characterized by sectarian
differences of opinion. In Ephesians 5, Paul instructs the Christians not to
fellowship with those who are engaged in things which contradict Christ’s
teaching. Again, the items for which Paul prohibits fellowship are beyond the limited
set of essential doctrines offered by an Essentials Only View. In his letters, Paul
repeatedly requires Christians to break fellowship over issues that an
Essentials Only View says Christians cannot break fellowship over. In Ephesians,
Paul instructs Christians to excommunicate Christians who are engaged in
fornication, covetousness, inappropriate talk, idolatry, lying, anger, speaking
evil, and stealing. With the exception of idolatry, an Essentials Only View
prohibits breaking fellowship over any of these violations of New Testament
teaching.
Philippians: Requirements
for Doctrinal Unity and Excommunication
There are several short passages in Paul’s letter to the
Philippians that are relevant to our study of doctrinal unity and
excommunication.
In Philippians 1:3-5, Paul refers to Christian fellowship in
the gospel.
Philippians 1:3 I
thank my God upon every remembrance of you, 4
Always in every prayer of mine for you all making request with joy, 5 For your fellowship (2842) in the gospel
(2098) from the first day until now;
The Greek word translated as “fellowship” is “koinonia”
(Strong’s number 2842). This is the general New Testament word for Christian
fellowship. We have seen this word used in Acts 2:42 to discuss how the early
church had fellowship in the doctrine taught by the apostles and in the
communion meal. In Ephesians 3:6 a compound word from “koinonia” was used to
discuss how Jews and Gentiles have fellowship together in Christ and partake
together of the promise in the gospel. In Ephesians 5:11 we saw the same
compound word where Paul instructs us not to have fellowship with those who
engage in behaviors contrary to Christ’s teaching and for which people will not
enter the kingdom. In Matthew 28, Mark 16, and Acts 1 we saw that “the gospel”
is equivalent to “teaching all things whatsoever that Jesus taught the
apostles” and to “things pertaining to the kingdom.” Here Philippians 1:5 is
simply referring to the same idea. If we stay in the teachings of the apostles
on all things then we have fellowship with the church and with Christ now and
in the coming kingdom.
These opening words from Philippians are also similar to
Jesus’ words in John. In fact, Paul is clearly describing his own prayers for
the Philippians, which seem to parallel Jesus’ prayer in John 17.
John 17:10 And all mine are thine, and thine are mine;
and I am glorified in them. 11 And now I am no more in the world, but these are
in the world, and I come to thee. Holy Father, keep through thine own name
those whom thou hast given me, that they
may be one, as we are...17 Sanctify
them through thy truth: thy word is truth...20 Neither pray I for these alone, but for them also which shall believe
on me through their word; 21 That
they all may be one; as thou, Father, art in me, and I in thee, that they also
may be one in us: that the world may believe that thou hast sent me.
John 15:2 Every
branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I
have spoken unto you. 4 Abide in me,
and I in you. As the branch cannot bear fruit of itself, except it abide in
the vine; no more can ye, except ye abide in me... 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be
my disciples. 9 As the Father hath loved me, so have I loved you: continue
ye in my love. 10 If ye keep my
commandments, ye shall abide in my love; even as I have kept my Father’s
commandments, and abide in his love.
In John 17, Jesus speaks of his apostles being one with him.
In verses 17 and 20, Jesus clearly shows that he has in mind the great
commission described in Mark 16, Matthew 28, and Acts 1. In these verses from
John, Jesus speaks of God’s word and the apostles preaching that word to others
also. And, of course, this language from John 17 is reflective of John 15 also
where Jesus similarly speaks of his apostles being in him and he in them as
they keep his word. The sanctifying or cleaning effect of the word is mentioned
in both chapters from John. And John 15:8 also reflects the future great
commission as well when it refers to the apostles bearing much fruit. It is
this same image of oneness in God’s word that Paul invokes here when he speaks of
his prayers for the Philippians fellowship in the gospel. But most importantly,
not only is Philippians 1 referring to the Christian unity described in John,
but John 14 and 17 both demonstrate the indispensable role of Jesus’ teaching
in that unity.
In the next three passages, Paul discusses the idea of
Christian unity in the same way we have seen him discuss it before. In
Philippians 2:1, Paul instructs the Christians in Philippi
to have the same understanding. Notice once again the similarity to Jesus’
words in John 15. Jesus speaks of his disciples remaining in his words, joy
being made full, and the disciples’ love for one another. Paul reflects these
sentiments in Philippians 2 when he speaks of the Philippian disciples being of
one understanding, having the same love, and making Paul’s joy full.
John 15:10 If ye keep my commandments, ye shall abide
in my love; even as I have kept my Father’s commandments, and abide in his
love. 11 These things have I spoken unto you, that my joy might remain in you,
and that your joy might be full.
Philippians 2:1
If there be therefore any consolation in Christ, if any comfort of love, if any fellowship (2842) of the Spirit, if
any bowels and mercies, 2 Fulfil ye my joy, that ye be likeminded (846), having the same (846) love, being of one accord
(4861), of one (1520) mind (5426).
Here in Philippians 2:1-2 Paul states that if there is any
“fellowship” in the Spirit (“koinonia”) then we should be “likeminded,” “of one
accord,” and “of one mind.” Two Greek words are translated into the single
English word “likeminded” The first is the Greek word “autos” (Strong’s number
846) which means the “same.” The second is the Greek word “phroneo” (5426)
which we have seen elsewhere in Romans 15:5-7 and 1 Corinthians 1:9-10. This
word means “to have understanding, to feel, to think, to have an opinion” and
even “to have the same mind, agree together, cherish the same views, and be
harmonious.” In 1 Corinthians Paul couples being “likeminded” with having “the
same judgments and opinions.”
In Philippians 2, Paul couples “likemindedness” with “being
of one accord” and “of one mind.” The Greek word for “one accord” is
“sumpsuchos” (4861.) It conveys the idea of having the same mind.
4861 sumpsuchos
from 4862 and 5590; ; adj
AV-of one accord 1; 1
1) of one mind, of
one accord
Likewise, two Greek words are translated into the phrase
“one mind.” The first is the Greek word “heis” (1520) which is the Greek
numeral one. The second is the Greek word “phroneo” which Paul has already used
earlier in this verse. By using these phrases Paul clearly conveys his concept
of Christian unity. As Paul has expressed elsewhere his idea of Christian unity
and fellowship in the Spirit is having the same mind, the same understanding,
and the same opinions. It is not the unity of the Pharisees and Sadducees or
the modern church, which is a unity riddled with their sectarian differences of
opinion and divergent doctrinal understandings.
In Philippians 3:15-17, Paul speaks similarly about
Christians having the same understanding.
Philippians 3:15 Let us therefore, as many as be perfect
(5046), be thus (5124) minded (5426): and if in any thing (1536) ye be
otherwise (2088) minded (5426), God shall reveal (601) even this unto you. 16
Nevertheless, whereto we have already
attained (5348) (5656), let us walk (4748) by the same (846) rule (2583), let
us mind (5426) the same thing (846). 17 Brethren, be followers together of me, and mark (4648) them which walk
(4043) so as ye have us for an ensample.
In verse 15, Paul states that those who are “perfect” should
be “thus minded.” We have already seen Paul use this same word “perfect” in
Ephesians 4:13. It is the Greek word “teleios” (5046) which refers to “maturity”
and “adulthood.” Here in Philippians, Paul describes “maturity” as “being thus
minded” and not being “otherwise minded.”
Paul is saying the same thing he said in 1 Corinthians 14:20
and Ephesians 4:13. Christians are to be spiritually mature, not perpetual
children. And mature Christians were to have the same understanding and opinion
as one another (and as the apostles).
The word translated as “otherwise” in verse 15 is the Greek
word “heteros” (2088) which we have seen simply refers to “different.” It is
here coupled with the Greek word “phroneo” meaning “to understand, think, have
an opinion, etc.” According to Paul, those who didn’t have the same
understanding as the mature (who were “otherwise minded” on “anything”) should
come to conformity with the mature. In Paul’s mind they would not be
perpetually differing in their understanding.
In verse 16, Paul instructs the Christians to walk by the
same rule and mind the same thing. We can see Paul’s repeated use of the idea
of “the same understanding.” Here again, Paul uses the Greek word “phroneo” coupled
with the Greek word “for same.” According to Paul then, mature Christians will
have the same understanding. Only immature Christians will differ in their
understanding. The solution to doctrinal differences is that we walk by the
same rule.
The word “rule” here is translated from the Greek word
“kanon” (Strong’s number 2583.) We saw Paul express this same idea in Galatians
6:12-16 where he used the same Greek word “kanon” and told the Galatians to
“walk according to this rule.” In Galatians, Paul may have only been referring
to teaching about circumcision. Philippians 2, however, shows that Paul understood
the idea of “kanon” to apply more broadly to the “standard measure of Christian
faith” that was known by the mature who held to the apostolic understanding. This
is made clear by verses 16 and 17, where Paul states that they should walk by
the same rule and then states that they should walk in the manner of Paul’s
apostolic example.
In the next chapter (Philippians 4), Paul again instructs
Christians in Philippi to be of the same mind.
He uses the same Greek words “autos” (“same”) and “phroneo” (“to understand,
etc.”) And he again identifies having the same mind with keeping the things
that the churches had learned, received, heard, and seen apostles teach and do.
Philippians 4:2 I beseech Euodias, and
beseech Syntyche, that they be of the
same (846) mind (5426) in the Lord…9 Those
things, which ye have both learned, and received, and heard, and seen in me, do:
and the God of peace shall be with you.
We have now completed our segment on Philippians’ discussion
on unity and excommunication. Paul’s epistle to the Philippians doesn’t add
much direct insight to our study of excommunication. However, it provides a lot
of confirmation on the apostolic view of doctrinal unity and fellowship.
According to Philippians, Christians are to have fellowship by walking in the
same rule of faith and the same understanding, the very understanding that the
apostles had taught to the churches. They were not to differ from that
apostolic understanding or have differing views. Differences of doctrinal
understanding were only for the immature. The mature were to be in agreement. The
immature were to conform to the mature and not be otherwise minded. Both Christ
and the apostles demand comprehensive doctrinal unity in accordance with all
the apostles taught. This comprehensive doctrinal unity was the rule or
measuring rod for fellowship and excommunication. Because the apostles taught
all things whatsoever that Christ had taught them in all churches, those who
differed in their understandings could be identified and were to be educated.
Or, if they persisted in divergent understandings, they could be excommunicated
from fellowship.
Colossians: Requirements
for Doctrinal Unity and Excommunication
There are several passages in Colossians that are relevant
to our study. The first passage we will look at is Colossians 1:23-28.
In this passage, Paul repeats similar statements that we have
seen him make elsewhere. First, he instructs Christians to continue in the
faith grounded and settled. He tells them not to be moved away from the hope of
the gospel which was preached to every creature under heaven. Second, in verse
28, Paul states that the apostles (“we”) taught every man all wisdom so that
every man could be mature in Christ Jesus.
Colossians 1:23 If ye continue (1961) in the faith grounded
(2311) and settled (1476), and be not moved away (3334) from the hope (1680) of
the gospel (2098), which ye have heard, and which was preached (2784) to every
(3956) creature (2937) which is under heaven; whereof I Paul am made a
minister;… 27 To whom God would make known what is the riches of the glory of
this mystery among the Gentiles; which is Christ in you, the hope of glory: 28 Whom we preach (2605), warning every man,
and teaching every (3956) man in all (3956) wisdom; that we may present every
man perfect (5046) in Christ Jesus:
In verse 23, Paul’s reference to “the hope of the gospel” relates
to remarks he made in Acts 26:6, Galatians 3, and Ephesians 2. In Acts 26:6,
Paul explains that he was judged for the hope of the promise made unto the
Jewish patriarchs. In Galatians 3 and Ephesians 2, we saw that Paul stated that
through faith in Jesus Christ both Jews and Gentiles receive that which was
promised to Abraham. As Paul explicitly says in Galatians, for Jews like Paul,
the hope that was proclaimed through the gospel and related to receiving that
which was promised to God’s people since the days of Abraham. Therefore, the
gospel was connected closely with an earthly inheritance and the kingdom of God.
As we saw in Matthew 28, Jesus instructed the apostles to
teach all creation (every man) all things whatsoever he had taught them. Parallel
accounts in Mark 16 and Acts 1 described this as “preaching the gospel” and
“things pertaining to the kingdom.” In those passages Jesus stated that those
who believed these things would be saved. Here in Colossians 1, Paul is
referring to that apostolic commission and instructs Christians not to depart
from the faith and hope of the gospel. Paul then connects this preaching of the
gospel to all creation with teaching every man all wisdom. (This is similar to
his statements to the Ephesian elders in Acts 20, where Paul referred to
keeping nothing back as he preached the kingdom
of God, sharing the full counsel of
God, the saints’ inheritance, and false teachers who would divide the church
into sects with alternate teaching.) As with 1 Corinthians 14 and Ephesians 4,
Paul here relates teaching all men all things with their being mature in
Christ. The Greek word translated as “perfect” in Colossians 1:28 is “teleios” (5046)
conveying the idea of maturity. It is the same word used in 1 Corinthians
14:20, Ephesians 4:13, and Philippians 3:15. Again we see that for Paul mature
Christians were those who had a proper understanding of everything the apostles
had taught to the churches. In order to be saved, we must therefore, not be
removed from apostolic teaching to other views. As Paul has said elsewhere,
such other views subvert our faith.
In Colossians 2, Paul again instructs the church to be
rooted in, built up, and established in the faith that they had been taught and
to continue to walk in it. He warns them against being beguiled and spoiled by false
teachings and ideologies that did not come from Christ. In other words, the
church was to remain in Christ’s teachings as the apostles had taught them.
They were not to change their understanding through the influence of other
ideas and philosophies.
Colossians 2:2
That their hearts might be comforted, being knit together in love, and unto all
riches of the full assurance of
understanding, to the
acknowledgement of the mystery of God, and of the Father, and of Christ; 3
In whom are hid all the treasures of wisdom and knowledge. 4 And this I say, lest any man should beguile
you with enticing words. 5 For
though I be absent in the flesh, yet am I with you in the spirit, joying and
beholding your order (5010), and the
stedfastness of your faith in Christ. 6 As ye have therefore received Christ Jesus the Lord, so walk ye in him:
7 Rooted and built up in him, and
stablished in the faith, as ye have
been taught, abounding therein with thanksgiving. 8 Beware lest any man spoil you through philosophy and vain deceit, after
the tradition of men, after the rudiments of the world, and not after Christ.
We should note that in verse 5 of Colossians 2, Paul again
seems to refer to Christ’s teaching in Matthew 18 and 28. There Jesus spoke of
his presence among his followers as they carried out the tasks he had appointed
unto them, including both teaching all things they heard from him and also
excommunication for those who refused to repent. Here in Colossians 2:5, Paul
mentions his joy in observing the Colossians’ faithfulness in Christ, which
reflects Christ’s words in John 15 where Jesus taught about the need to remain
in his teaching and their joy in producing more disciples. And here in
Colossians 2:5, Paul also relates that his is present with them in spirit,
though absent physically, as he observes their order and their steadfastness in
the things that they had been taught.
The Greek word Paul uses for “order” is “taxis” (Strong’s
number 5010.) It refers to the proper arrangement of things or orderly
condition.
5010 taxis
from 5021; ; n f
AV-order 10; 10
1) an arranging,
arrangement
2) order
2a) a fixed succession observing a fixed time
3) due or right
order, orderly condition
4) the post, rank, or position which one holds in civic or
other affairs
4a) since this position generally depends on one’s talents,
experience, resources
4a1) character, fashion, quality, style
This is the same word Paul used in 1 Corinthians 14:40 where
he was instructing the church on the format, order, and content of their
communal gatherings. In Corinth
they were having problems and were not keeping the format and content in sync
with apostolic establishment. Paul corrected their deviations and appealed to
what the apostles had taught everywhere in every church.
1 Corinthians 14:33 For God is not the author of confusion,
but of peace, as in all churches of the
saints. 34 Let your women keep silence in the churches: for it is not
permitted unto them to speak; but they are commanded to be under
obedience, as also saith the law. 35 And if they will learn any thing, let them
ask their husbands at home: for it is a shame for women to speak in the church.
36 What? came the word of God out from
you? or came it unto you only? 37 If
any man think himself to be a prophet, or spiritual, let him acknowledge that
the things that I write unto you are the commandments of the Lord. 38 But
if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to
prophesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order (5010).
Apparently, the Colossian church wasn’t having the
difficulties that the Corinthians experienced. Instead, Paul approved of their
conduct. Rather than having to correct deviation from apostolic teaching as he
did with the Corinthians, Paul instead commends the Colossians for remaining
steadfast in what the apostles taught.
Later, in Colossians 2, we have another instance of
something that Paul says Christians cannot judge one another over. Earlier, we
saw in Acts 15, Romans 14, and Galatians 2 that Christians were not allowed to
refuse fellowship over whether or not fellow Christians kept Old Testament
ordinances including: circumcision, Old Testament feast days, and Jewish
dietary laws. Here in Colossians, Paul repeats these instructions by telling
Christians not to judge one another in regard to meat or drink, or in respect
of Jewish holy days, new moon festivals, or Sabbath days. The consistency of
these teachings to different church communities fits with Paul’s statements in
1 Corinthians declaring that he taught the same things in all the churches.
Colossians 2:16 Let no man therefore judge you in meat, or
in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:
17 Which are a shadow of things to come; but the body is of Christ.
As we said earlier, this is the only issue that Christians
are specifically prohibited from dividing over. It is an instance where both
positions were allowed by Christ. Keeping Old Testament holy days and dietary
laws was acceptable. Likewise, not keeping the Old Testament holy days and
dietary laws was also acceptable. It is not that variation was allowed, but
rather that in this case both options had their origin in Christ’s teaching. It
was Christ who gave the Law to Moses and in the gospels he certainly did not
forbid keeping it. And it was Christ who gave freedom from the Law of Moses by
giving a new covenant. In contrast to this, we have no New Testament
instructions prohibiting Christians from refusing fellowship over any other
particular doctrinal issues. Presumably, this is because other issues didn’t
allow for multiple, divergent practices or views. Here there is a fundamental
difference between variation specifically allowed within Christ’s explicit
teaching and allowing deviation from Christ’s teaching. The first was perfectly
acceptable. The second was expressly forbidden.
Here again, we find the New Testament to be in contrast with
an Essentials Only View that prohibits separating on a host of doctrinal
topics. To the contrary, the New Testament only prohibits Christians from
breaking fellowship with those who are faithful to Christ’s teachings. In
comparison, the Essentials Only View prohibits breaking fellowship from those
whose have a different understanding of Christ’s teaching. Likewise, the New
Testament authorizes excommunication for many issues that an Essentials Only
View does not. But in comparison, the Essentials Only View prohibits
excommunication for issues that the New Testament requires excommunication
over.
In Colossians 3, Paul provides a list of things that he
states Christians are not to engage in. This list is similar to those we have
seen in 1 Corinthians 5, Galatians 5, and Ephesians 4. In those passages we saw
that these behaviors were contrary to the teaching of Christ and were,
therefore, excommunicable. And if a Christian persisted in them they would not
inherit the kingdom of God. Because Colossians 3:5-10 mentions many of the
exact same things that we know are excommunicable we can conclude that
Colossians 3 is, in fact, referring to excommunicable issues.
Colossians 3:5 Mortify therefore your members which are
upon the earth; fornication, uncleanness, inordinate affection, evil
concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God cometh on the children of
disobedience: 7 In the which ye also
walked some time, when ye lived in them. 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy
communication out of your mouth. 9 Lie
not one to another, seeing that ye
have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after
the image of him that created him:
We have now finished our study of the relevant portions of Colossians.
In Colossians, Paul requires the church to remain grounded
in the teachings that the apostles taught to all men everywhere. These comments
mirror Jesus’ commission in Matthew 28, Mark 16, and Acts 1. In Colossians, Paul
instructs Christians to remain in the teaching and understanding that the
apostles had taught. And similar to Acts 20, Paul warns Christians against
those who would introduce other teachings and ideologies that originate from
sources other than Christ and his apostles. Concerning excommunication, Paul
only forbids Christians from judging one another in regard to keeping Old
Testament holy days and dietary laws. However, he provides a list of issues
that is similar and overlaps lists of excommunicable behaviors provided in 1
Corinthians 5 and Ephesians 4 (and possibly Galatians 5.) Therefore, we have
good reason to conclude that Colossians confirms that excommunication was
applicable to Christians engaged in: fornication, covetousness, idolatry,
malice, blasphemy, inappropriate talking, and lying. An Essentials Only View
specifically excludes Christians from separating from other Christians over almost
all of the items on this list.
Thessalonians: Requirements
for Doctrinal Unity and Excommunication
As with our section on Paul’s letters to the Corinthians, we
will cover the relevant material from 1 and 2 Thessalonians at the same time. In
2 Thessalonians, Paul provides some informative comments on excommunicable
issues. However, we will begin with 1 Thessalonians in which Paul makes some
relevant remarks on doctrinal unity.
In 1 Thessalonians 2, Paul reiterates concepts with which we
are already well familiar. In verse 9, he refers to his having preached the
gospel to the Thessalonians. In verse 13, Paul reports that the Thessalonians
had received the word of God which he had preached to them. And in between, in
verse 12, Paul states that God had called the Thessalonians to his kingdom.
1 Thessalonians 2:9
For ye remember, brethren, our labour and travail: for labouring night and day,
because we would not be chargeable unto any of you, we preached unto you the gospel of God…12 That ye would walk worthy
of God, who hath called you unto his
kingdom and glory. 13 For this cause also thank we God without ceasing,
because, when ye received the word of
God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that
believe.
Paul’s words here remind us of what we have already seen on
numerous occasions in the New Testament. The apostles understood their
preaching the gospel as synonymous with sharing the message of God about “things
pertaining to the kingdom.”
Similarly, in 1 Thessalonians 3, Paul again talks about how
the Thessalonians had received the apostles’ message and as a result knew how
to walk and please God. In verse 2, Paul states that the apostles gave God’s
commandments to the Thessalonians.
1 Thessalonians 3:1
Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought
to walk and to please God, so ye would abound more and more. 2 For ye know what commandments we gave you
by the Lord Jesus.
In all these verses, Paul simply reiterates the truths
recorded in Matthew 28, Mark 16, and Acts 1. The apostles were to go everywhere
and teach all things that Jesus had commanded the apostles to all men
everywhere who, if they believed these things, would be saved. In those
passages and elsewhere this has been directly and repeatedly equated with
preaching the gospel, teaching about God’s commandments, and things pertaining
to the kingdom of God. Paul’s letters to the Thessalonians simply
reflect that the apostles did, in fact, teach all of these things to all churches
everywhere. So far we have seen that this at least included: Rome,
Corinth, Galatia,
Ephesus, Philippi, Colossae, and Thessalonica.
As we finish our section on 1 Thessalonians we should note
that one of the subjects we see Paul teaching about is Christ’s return, the
gathering of the saints, and the resurrection of the dead (see 1 Thessalonians
4:13-18.) These are things Christ himself also taught about. So, given that
Christ told the apostles to teach all men everywhere everything that he had
instructed them, it makes sense to see Paul present teachings on these end
times doctrinal matters in the churches he visited and wrote to. Although we
did not specifically cover it, Paul already addressed related “end times”
issues in 1 Corinthians 15:20-26, 50-54 and Philippians 3:20-21, both of which
discussed topics relating to the timing of Christ’s resurrection, the
resurrection of Christians, and Christ’s return. We will see Paul continue to
address this general subject with some gravity in his second epistle to the
Thessalonians.
We will begin our section on 2 Thessalonians with chapter 3
and then connect Paul’s remarks back to earlier verses.
In 2 Thessalonians 3, we find Paul relating instructions on
excommunication. This marks the fifth church that we have seen Paul give direct
teaching on excommunicating, withdrawing from, shunning, and avoiding other
Christians. The others include Romans, Corinthians, Galatians, and Ephesians. (There
were also some remarks about excommunicable issues in Colossians.) Here in 2
Thessalonians 3:6 Paul commands Christians to withdraw from every brother who
walks disorderly and not after the traditions received from the apostles.
2 Thessalonians 3:6 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.
Notice from verse 6 that Paul is giving a command and doing
so in the name and authority of Jesus Christ. This is clearly another instance in
which Paul is simply reciting Christ’s teaching on excommunication in Matthew
18 where Jesus authorized the apostles to practice excommunication in his name.
We have already seen Paul use this same language in 1 Corinthians 5 where he
also appealed to Christ’s name and authority as he instructed Christians to
excommunicate a Christian brother involved in fornication. Both passages (2
Thessalonians 3 and 1 Corinthians 5) derive their authority for excommunication
from Christ himself. Simply put, these passages instruct the discipline of
removal to be carried out in Christ’s name in observance of Christ’s own
commands.
The Greek verb translated in 2 Thessalonians 3:6 as
“withdraw” is “stello” (Strong’s number 4724.) It refers to avoidance, removing
one’s self, departing, and abstaining from social interaction.
4724 stello
probably strengthened from the base of 2476;
TDNT-7:588,1074; v
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
Here in 2 Thessalonians Paul identifies those we must
withdraw from as brothers who “walk disorderly.” The Greek word translated as
“disorderly” is the adverb “ataktos” (814.) It comes from the adjective
“ataktos” (813.) Both words are simply formed from the negative Greek
participle “a” (Strong’s number 1) and the Greek verb “tasso” (5021.)
814 ataktos
from 813; TDNT-8:47,1156; adv
AV-disorderly 2; 2
1) disorderly, out of ranks (often so of soldiers)
2) irregular, inordinate, immoderate pleasures
3) deviating from the
prescribed order or rule
Paul is here using the word “ataktos” (814) to describe
Christians who are not in accordance with the prescribed order or rule of the
Christian faith. We have already seen Paul use this concept before. In
Galatians 6:16, Paul instructed the Galatians to walk according to the rule that
Christians did not need to keep various ordinance of the Law of Moses. In
Philippians 3:16, Paul spoke more broadly about “walking by the same rule” as a
reference to Christians having the same understanding and following the
apostles and what they taught.
As we continue in 2 Thessalonians 3, we will get some
additional information from Paul on other things he considers to be outside the
rule laid down by the apostles. In verses 10-12, Paul states that the apostles
laid down an example of working to provide for themselves and those who do not
follow that example are acting contrary to what the apostles taught.
2 Thessalonians 3:7
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 (1849), 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.
It is important to realize what Paul is talking about here. Though
laziness was likely contributing to the problem, he is not simply talking about
laziness in the church. Paul states that he and his fellow evangelists worked
while they preached to the churches. Now, Paul is clear that as traveling
evangelists they had the right (“power”) to be provided for by those they
preached among. The Greek word translated as “power” is “exousia” (Strong’s
number 1849.) It refers to the authority or right to do something.
Paul’s teachings here are taken directly from Christ’s
teachings in Matthew 10:1-14, Mark 6:7-12, Luke 9:1-6, and most particularly
Luke 10:1-11. In these passages Jesus sends the apostles out to preach the
gospel of the kingdom of God. As they went from town to town Jesus instructed
them not to take provisions for themselves and commanded them instead to stay
with someone locally and eat from their table whatever they were given. In this
way Jesus established that traveling evangelists had the right to be provided
for by those they were ministering among.
So, in 2 Thessalonians 3, Paul acknowledges that Christ gave
traveling ministers the right to be provided for on their travels. And yet,
Paul states that he and his fellow workers did not avail themselves of this
right. His purpose was to give an example to the local Christian community, in
this case Thessalonica. Paul’s intention was to prevent those who were not
traveling evangelists from believing that they had the right to be provided for
entirely by the rest of their local Christian community. While this applied to
everyone equally, it is important to recognize that it especially applied to
those who would be church leaders. Nowhere in the New Testament is it taught
that permanent local ministers, leaders, pastors, elders, or teachers could
abstain from having a job and be provided for entirely by the local community.
To the contrary, Paul states directly here that he was
providing an example to the church and its leaders that they must work with
their hands to provide for themselves. It is, of course, true that Christians
and Christian communities did support one another’s material needs. And local
church leaders could participate in that system of shared financial support.
But, according to Paul this did not include permission for local church leaders
to go without working entirely and simply be provided for by the church. For
Paul, such a thing was considered to be a direct contradiction of apostolic
commands and his own example.
While it is startling to consider that Paul is here
reprimanding pastors who have no means of income apart from the church, this is
not the most startling component of his remarks. The most startling thing to
realize is that Paul is instructing Christians to withdraw from any person who
contradicts apostolic instructions including their instruction on working to
provide for yourself. This means that Paul is instructing Christians to
withdraw from pastors who do not work to provide for themselves in some other
manner than the financial support of the church.
In and of itself the excommunication of pastors who are
totally supported by the church is a striking and alarming thing for Paul to instruct.
But more than that, we can see that Paul is here making something
excommunicable that today is not only a normative pastoral practice, it is also
a matter of doctrine that an Essentials Only View would prohibit us from
dividing over. In contrast to an Essentials Only View, Paul commands Christians
to divide over this doctrinal issue.
Just to be clear about this, Paul immediately continues by
reiterating his instruction from verse 6 regarding excommunication. He has
specifically identifies those who do not work to provide for themselves as an
example of those who must be withdrawn from. Paul then states in verse 14 that
we must “have no company with” those who do not obey these things that Paul has
written about in this epistle.
2 Thessalonians 3:13
But ye, brethren, be not weary in well doing. 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. 16
Now the Lord of peace himself give you peace always by all means. The Lord be
with you all. 17 The salutation of Paul with mine own hand, which is the token
in every epistle: so I write. 18 The grace of our Lord Jesus Christ be with you
all. Amen.
We have already seen Paul use this phrase “have no company
with” in 1 Corinthians 5:9 and 11. In both of those verses from 1 Corinthians 5
as well as here in 2 Thessalonians 3:14, the word translated as “have no
company with” is the same Greek verb “sunanamignumi” (Strong’s number 4874.)
4874 sunanamignumi
from 4862 and a compound of 303 and 3396; TDNT-7:852,1113; v
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
Clearly, in both 1 Corinthians and 2 Thessalonians, Paul is
instructing Christians regarding excommunication or separating from Christian
brothers.
In verse 15, Paul states that we are to admonish such
persons as brothers. This again exactly parallels Christ’s instructions on
excommunication which we know Paul is very familiar with and has applied
elsewhere. The word translated as “admonish” is the Greek verb “noutheteo”
(Strong’s number 3560.) It means to warn.
3560 noutheteo
from the same as 3559; TDNT-4:1019,636; v
AV-warn 4, admonish 4; 8
1) to admonish, warn,
exhort
This is precisely what Jesus instructs in Matthew 18 where
he tells his disciples to go and tell Christian brothers their fault. The Greek
word translated as “tell him his fault” in Matthew 18:15 is “elegcho” (1651.)
It means to admonish, convict, rebuke, reprove, or correct.
1651 elegcho
of uncertain affinity; TDNT-2:473,221; v
AV-reprove 6, rebuke
5, convince 4, tell (one’s) fault 1,
convict 1; 17
1) to convict,
refute, confute
1a) generally with a suggestion of shame of the person convicted
1b) by conviction to bring to the light, to expose
2) to find fault
with, correct
2a) by word
2a1) to reprehend
severely, chide, admonish, reprove
2a2) to call to
account, show one his fault, demand an explanation
2b) by deed
2b1) to chasten, to
punish
For Synonyms see entry 5884
Paul and Jesus are discussing the same thing here, the
rebuking and excommunication of a Christian brother who is not compliant with
apostolic teaching. Specifically, Paul is applying Jesus’ instructions to those
who do not work to provide for themselves. But we must also note that Paul is
applying excommunication more broadly than this single issue of not working.
As we have seen in verses 6 and 14, Paul instructs Christians
to excommunicate others who are not keeping the things that the apostles taught
in the churches. In verse 14, Paul states that Christians are to excommunicate
any man who doesn’t obey the words Paul gives in this epistle to the
Thessalonians.
2 Thessalonians 3:6 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.
Paul has already referred to apostolic teachings transmitted
by letter twice in 2 Thessalonians. The first reference is in 2 Thessalonians
2:1-5. Here Paul is addressing false teaching that the Thessalonians had
encountered regarding the timing of Christ’s return, the gathering together of
the saints unto Christ, and the coming of the Antichrist. In verse 2, Paul
expresses that this false teaching was being alleged to come from a letter that
was supposedly from him.
2 Thessalonians 2:1
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by
our gathering together unto him, 2 That
ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word,
nor by letter as from us, as that the day of Christ is at hand. 3 Let no
man deceive you by any means: for that day shall not come, except there come a
falling away first, and that man of sin be revealed, the son of perdition; 4
Who opposeth and exalteth himself above all that is called God, or that is worshipped;
so that he as God sitteth in the temple of God, shewing himself that he is God.
5 Remember ye not, that, when I was yet
with you, I told you these things?
As Paul concludes his address of these end times doctrinal
issues in 2 Thessalonians 2, he again refers the Thessalonians to this letter.
In verse 15, Paul instructs Christians to stand firm and hold to the teachings
that the apostles had passed on to them by word of mouth or by letter.
2 Thessalonians 2:15
So then, brothers, stand firm and hold
to the teachings we passed on to you, whether by word of mouth or by letter.
So, in 2 Thessalonians 3:14, when Paul instructs Christians
to excommunicate anyone who did not obey the words of this epistle it is clear
that Paul is including all of the subjects he taught on throughout the entire
epistle, particularly his teaching on these “end times” subjects. Therefore,
Paul is identifying at least two things as excommunicable issues which an
Essentials Only View specifically prohibits us from excommunicating other
Christians over. The first is that Paul makes not working to provide for
oneself and being solely supported by the church an excommunicable issue. As we
have seen this would include those who served as long-term, local leaders in
the church. Second, Paul makes false teachings on the timing of Christ’s
return, the gathering of the saints to Christ, and the coming of the Antichrist
an excommunicable issue. We have already seen Paul take the time to teach the
Thessalonians on the timing of events related to Christ’s return in his first
epistle to them. Clearly, for Paul, these issues (which Christ also taught on)
were of critical and essential importance.
Having completed our study of Paul’s letters to the
Thessalonians we will again summarize what we’ve learned about the biblical
perspective on doctrinal unity and excommunication.
In his letters to the Thessalonians Paul continues to
consistently instruct the church to only teach and hold on to what the apostles
passed on to them. As with other New Testament texts, Paul equates this
apostolic teaching with the word of God, God’s commandments, the preaching of
the gospel, preaching the kingdom of God, and calling others into God’s kingdom. Likewise,
Paul clearly specifies two doctrinal issues as excommunicable offenses. First,
Paul requires the excommunication of Christians (including any long-term, local
minister, pastor, or leader) who do not have a job to provide for themselves
but instead draw all their financial support from the church. Second, Paul
requires excommunication for false views of eschatological doctrines including:
teachings on Christ’s return, the resurrection of the dead, the gathering of
the saints to Christ, the coming of the Antichrist, as well as the sequence and
timing of these events in relation to one another. According to an Essentials
Only View, neither of these issues is essential and neither can be used as a
basis for breaking fellowship with other Christians. Paul’s instructions again
clearly contradict an Essentials Only View of essential and excommunicable
doctrines.