Paul’s letters to the church in Corinth contain the most clear and detailed example of the New Testament church implementing Jesus’ instructions for excommunication. In Corinth, excommunication took place regarding a Christian who was involved in a form of fornication. This instance is informative for helping us to understand how the apostles and the early church understood and exercised Jesus’ command to excommunicate. We will begin our examination of this passage with 1 Corinthians 5:1-13. Throughout this passage we will note many similarities between Paul and Christ’s instructions on excommunication.
 
1 Corinthians 5:1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away (1808) from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver (3860) such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 9 I wrote unto you in an epistle not to company with (4874) fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company (4874), if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away (1808) from among yourselves that wicked person.
 

In verse 2, Paul instructs the church at Corinth to excommunicate this brother who was involved in fornication by telling them to “take away” the sinning party. The Greek word for “taken away” is exairo (Strong’s number 1808,) which means to “remove” or “take out of its place.”

1808 exairo

from 1537 and 142; ; v

AV-take away 1, put away 1; 2

1) to lift up or take away out of a place

2) to remove

The concept Paul is conveying here is very much identical to Christ’s instruction to “cut off” and “cast away” parts of the body which sin or cause offense.

Likewise, verses 3-4 echo Jesus’ statements in Matthew 18:18-20. There Jesus stated that he was present with his disciples as they carried out the process of excommunication under his heavenly authority. Here in 1 Corinthians 5, Paul similarly states that though he is absent in body he is present with the Corinthians in spirit as they carry out the process of excommunication. In addition, Paul then instructs the Corinthians to excommunicate this brother in the name, authority, and power of Christ. In keeping with Christ’s protocols for excommunication in Matthew 18, Paul instructs the church to gather together and put this man away. There can be no doubt Paul and the Corinthians are simply following Christ’s instructions from Matthew 18.

In verses 6 and 7 of 1 Corinthians 5, Paul states that a little leaven will leaven an entire batch of dough. He then instructs the church to “purge out” the old leaven. Paul’s concept here is very similar to Christ’s metaphor of the body recorded in Matthew 18:6-9. In that passage Christ discussed the danger of a single part of the body leading the rest of the body into sin and causing the entire body to end up in hell. Here Paul uses the metaphor of leaven and states that a little bit of leaven will contaminate the entire group. Both metaphors convey the same idea. Allowing a single member to remain in contact with the rest of the church while violating Christ’s teaching will result in other members of the church also violating Christ’s teaching.

Moreover, this reference to leaven in combination with verse 7, which describes Christ as the Passover, inevitably connects with Deuteronomy 16:4. As we have seen already, Deuteronomy 16:4 prohibited the Jews from having any contact with leaven for seven days at Passover. Contact with leaven meant disqualification from the Passover meal, which the New Testament communal meal is a regularized continuation of. And because contact with leaven meant disqualification from the Passover meal, it also ultimately meant subjection to the plague of death that was coming over Egypt. This plague of death was carried out by destroying angels according to Exodus 12:23 and Psalm 78:49-51, which seems to connect directly with verse 5 where Paul describes “delivering the sinful party to Satan.” This is exactly what would have happened if someone was disqualified from participating in the Passover at the Exodus. Ultimately, the association with the Passover meal reinforces that sin meant exclusion from the church’s regular communion meal, which itself symbolized our fellowship in eternal life through Jesus Christ’s Passover sacrifice.

As we have seen, in verse 5 Paul refers to excommunication as “delivering the sinful party unto Satan.” He states that the purpose of this “delivering unto Satan” is to destroy the flesh. Throughout the New Testament Paul presents sinful desires as the desires of the flesh. In 1 Corinthians 5, Paul is clearly indicating that one of the purposes of excommunication was to convince the sinning believer not to indulge their sinful desires. Or, as Paul says in Romans 8:13, Christians are to “mortify the deeds of the body.” The goal is to demonstrate to the sinning person, to the rest of the church, and to the world of unbelievers that you cannot engage in sinful behavior and still be a part of the church and have eternal life. In addition, we can see that for Paul the phrase “deliver unto Satan” was another way to refer to excommunicating someone. (Later we will see Paul use this same phrase in 1 Timothy 1:18-20 where he applies it to persons who through blaspheme put away the faith making it shipwreck.)
 
As we continue with 1 Corinthians 5, we will turn our attention to verses 9-13.
 
1 Corinthians 5:9 I wrote unto you in an epistle not to company with (4874) fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company (4874), if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away (1808) from among yourselves that wicked person.
 
In these verses, Paul reiterates the need for the Corinthian church to put away this brother who was involved in fornication. In verse 9 and verse 11, Paul instructs the Corinthians “not to company with” the sinning party. In verse 9-10, we notice that this instruction not to company with persons who are engaged in sin was not a new teaching that the Corinthians were hearing for the first time. Instead, Paul had already instructed them in these matters. In this letter, he is merely reminding them of what he had already taught them.
 
Twice in these verses (9-13) Paul uses the Greek word “sunanamignumi” (Strong’s number 4874) which is translated as “to company with.” The word conveys Paul’s intentions that the Corinthian Christians were not to associate with the sinning man on a social or personal level. This is Paul’s understanding of Christ’s requirements for excommunication.
 
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
 
In verse 11, Paul stipulates that Christians are not allowed to even eat with anyone who calls themselves a Christian and engages in things that are contrary to Christ’s teaching.
 
Putting away the sinning party is mentioned again in 1 Corinthians 5:13. In verses 11-12, Paul explains that “putting away” a brother is a necessary act of judging them for their persistence in sin.
 
We should also draw attention to the fact that Paul makes excommunication applicable to anyone who is “called a brother” (verse 11.) According to Paul a person is subject to excommunication if they are known as a Christian or called a Christian. Paul’s specification here is important for several reasons.
 
First, Paul is again employing Christ’s own instruction in Matthew 18. Both Paul and Christ indicate that the disciplinary measure of excommunication is applicable to persons who claimed to be brothers or followers of Christ. (See Matthew 18:15-17.) Second, Paul’s use of the phrase “is called a brother” demonstrates that even those who are Christians by family heritage, cultural tradition, or by name only are subject to the social separation of excommunication. In other words, anyone who “is called” a Christian is subject to excommunication for persisting in violations of Christ’s teaching.
 
In the next chapter (1 Corinthians 6), Paul continues to instruct the church on the subject of fornication using Christ’s metaphor of the body from Matthew 18.
 
1 Corinthians 6:15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16 What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit. 18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
 
In verses 15-16, Paul references Christ’s metaphor wherein a sinning member of the body joins the rest of the body to its ungodly behavior. However, Paul connects this conceptually to the excommunication he has just prescribed in chapter 5. Paul explains that a Christian cannot be involved in sins like fornication and remain joined to Christ. He even identifies the church as the body of Christ. And he likewise, identifies Christians who are involved in sin as sinning members of the body. Again, there can be little doubt that Paul is connecting Christ’s teachings regarding the body in Matthew 18:6-9 with Christ’s teachings regarding excommunication in Matthew 18:15-20.
 
Paul’s instructions to the Corinthians on excommunication do not end with Paul’s first letter. In 2 Corinthians 2:1-11, Paul again addresses the situation of the man he had charged the Corinthians to excommunicate in his previous epistle (v. 6.)
 
2 Corinthians 2:1 But I determined this with myself, that I would not come again to you in heaviness. 2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. 4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. 5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. 6 Sufficient to such a man is this punishment, which was inflicted of many. 7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8 Wherefore I beseech you that ye would confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; 11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.
 
From these verses we can see that the Corinthian church clearly carried out Paul’s instructions. It is important to notice that, according to Paul, (like cutting off of a body part,) the purpose of excommunication is not to cause grief (though it surely did.) Instead, the purpose of excommunication was for the good of the church (v.4.) And, like any good discipline, it is an act of love (v.4.)
 
In verse 7, Paul indicates that the excommunication had worked as hoped. The man was sorry for his sinful behavior. According to Paul, the man’s sorrow was the result of being excommunicated by the church. Because the man had repented, Paul encouraged the church to receive the man back into fellowship. On this point, it is important to note that excommunication was not unconditionally permanent. It was conditional and could be ended depending upon repentance.
 
Paul discusses this matter further a few chapters later in 2 Corinthians 7. In verse 12, he mentions the man who had sinned and explains that godly sorrow works repentance to salvation (v.9 and 10.) He then commends the Corinthians for their zeal and commitment to do what was required despite how difficult it was (v. 11.) Indeed excommunicating other Christians is one of the hardest things Christ’s followers must do. It is as hard as cutting off a part of your body.
 
2 Corinthians 7:8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. 9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. 11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves (627), yea, what indignation (24), yea, what fear (5401), yea, what vehement desire (1972), yea, what zeal (2205), yea, what revenge (1557)! In all things ye have approved (4921) yourselves to be clear (53) in this matter (4229). 12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
 
We can see that Paul is familiar with and simply following Jesus’ teaching in Matthew 18. Immediately after instructing the church on excommunication, Jesus and Peter dialogue about the need to forgive a brother who repents of their sin.
 
Matthew 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
 
Here the Corinthians had excommunicated a man for fornication. As a result the man had repented and, therefore, in accordance with Jesus’ teaching, Paul instructs them to forgive and accept him back into fellowship.
 
We might also notice that in verse 11 of 2 Corinthians 7, Paul commends them for clearing themselves, for their indignation, their fear, desire, zeal, and revenge as they faithfully performed the difficult task of excommunicating their Christian brother. He then states that they had “proved themselves to be clear in this matter.” This informs us that if they had not carried out Paul’s instructions they would not have been clear in regard to the circumstance. Having excommunicated the man, however, the Corinthians showed that they themselves were clear, just, and not corrupted by his sin.
 
The Greek word that is translated as “revenge” in verse 11 is “ekdikesis” (1557.) It comes from the Greek noun “ekdikeo” (1556.) Elsewhere in the New Testament, the noun “ekdikesis” refers to the administration of justice whether by God or by civil government.
 
1557 ekdikesis
from 1556; TDNT-2:445,215; n f
AV-vengeance 4, avenge + 4060 3, revenge 1, punishment 1, 9
1) a revenging, vengeance, punishment
 
1556 ekdikeo
from 1558; TDNT-2:442,215; v
AV-avenge 5, revenge 1; 6
1) to vindicate one’s right, do one justice
1a) to protect, defend, one person from another
2) to avenge a thing
2a) to punish a person for a thing
 
These two Greek words convey the idea of just punishment. Paul speaks of revenge again in 2 Corinthians 10. In the opening verses of this chapter, Paul is discussing that Christians need to and are capable of casting down imaginations and thoughts that are contrary to Christ.
 
2 Corinthians 10:1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: 2 But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge (1108) of God, and bringing into captivity every thought to the obedience of Christ; 6 And having in a readiness to revenge (1556) all disobedience, when your obedience is fulfilled. 7 Do ye look on things after the outward appearance? If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he is Christ’s, even so are we Christ’s. 8 For though I should boast (2788) somewhat more of our authority (1849), which the Lord hath given us for edification (3619), and not for your destruction, I should not be ashamed:
 
The Greek word translated as “imaginations” is “logismos” (3053.) It refers to “reasonings, judgments, and decisions.” The word translated as thoughts is “noema” (3540) which refers to “mental perceptions, thoughts, what one thinks, etc.” The Greek word translated “knowledge” is “gnosis” (1108). It is used in the New Testament to refer to “one’s understanding” and particularly to a general knowledge of the Christian religious teachings, including an advanced understanding of the tenets of the Christian faith and what is acceptable and unacceptable.
 
3053 logismos
from 3049; TDNT-4:284,536; n m
AV-thought 1, imagination 1; 2
1) a reckoning, computation
2) a reasoning: such as is hostile to the Christian faith
3) a judgment, decision: such as conscience passes
 
3540 noema
from 3539; TDNT-4:960,636; n n
AV-mind 4, device 1, thought 1; 6
1) a mental perception, thought
2) an evil purpose
3) that which thinks, the mind, thoughts or purposes
 
1108 gnosis
from 1097; TDNT-1:689,119; n f
AV-knowledge 28, science 1; 29
1) knowledge signifies in general intelligence, understanding
1a) the general knowledge of Christian religion
1b) the deeper more perfect and enlarged knowledge of this religion, such as belongs to the more advanced
1c) esp. of things lawful and unlawful for Christians
1d) moral wisdom, such as is seen in right living
 
We can see that in 2 Corinthians 10, Paul is talking about false ideas and understandings which are contrary to the teachings of Christianity. He speaks of the need to deal with such things and bring them into submission. We are not to allow them to continue unaddressed. We can’t just permit understandings which are not obedient to the tenets of the Christian faith as the apostles delivered it.
 
In verse 6, Paul states that we need to have a “readiness to revenge all disobedience when our obedience is fulfilled.” The word translated as “readiness” (“hetoimos,” 2092) speaks of “being prepared.” The word translated as “fulfilled” is “pleroo,” (4137) which means “to make full,” “complete,” or “carry into effect.”
 
In his first epistle, Paul had to require the Corinthians to excommunicate a man for violating Christ’s teachings. In 2 Corinthians 7, Paul commends them for having done so and for their diligence in doing what was necessary to discipline this man and exonerate the church. In chapter 10, Paul speaks again of the need to be kept accountable to correct Christian teaching and again he mentions just punishment (revenge.) Here he states that Christians must be prepared to deal with violations of Christ’s teachings. More important than this is the fact that here in 2 Corinthians 10:1-8, Paul says that we must be prepared and able to take action, even punitive action, against “all” disobedience and “every thought” that exalts itself against the knowledge of Christ. This fits with Christ’s open-ended instructions for excommunication in Matthew 18 as well as Paul’s own broad scope for excommunication in Romans 16:17.
 
The first step in being prepared for taking measures to maintain doctrinal accountability in the church is to first making sure we conduct ourselves in accordance with Christian teachings. If we do, then we will be able to help assist in keeping others accountable.
 
Again, as we would expect, Paul’s comments here are simply reflecting Jesus’ statements in the gospels. Earlier we mentioned Jesus’ teaching in Matthew 7:1-5 and Luke 6:36-42. These passages contain the phrase “Judge not, lest ye be judged.” And earlier we discussed how the context of those passages shows that they are not a prohibition of judgment but rather a requirement for proper procedure in carrying out judgment. In Matthew 7:2-5 and Luke 6:40-42, Christ first requires us to examine ourselves for our faults. As we do so, we will be in a position to assist our fellow Christians with remaining accountable to Christ’s teachings.  
 
Matthew 7:2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.
 
Luke 6:40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye.
 
Notice that in both accounts, Jesus states that the man who properly scrutinizes himself can actually see clearly enough to help his brother. This is the second step. And it is what Paul required of the Corinthians.
 
The Corinthians had learned collectively that they had the responsibility of making sure that the church community was policing itself in regard to Christ’s teaching. We must be willing to scrutinize ourselves as individuals, but we must also go beyond that. We must be ready and willing to scrutinize our fellow Christians and take the necessary action when it is biblically required. We have to be prepared and willing to show ourselves approved in these matters and to show the way of Christ to be unassailable and upright. And, by instructing the Corinthians to first be faithful themselves before carrying out judgment, Paul confirms that Jesus’ teaching in Matthew 7:1-5 and Luke 6:36-42 was not intended to prohibit judgment. Paul understood Jesus’ teaching merely as instruction for proper procedure for carrying out judgment.
 
In Romans 12:4-5, we have seen that Paul speaks about the church as the body of Christ. This is a metaphor he applies in Corinthians as well as he instructed the church on excommunication in 1 Corinthians 5 and 6. But in Romans 12:2, Paul first states that Christians should not be conformed to this world. Instead our minds should be transformed and renewed so that we can prove what is good, acceptable, and perfect in accordance with God’s will. 
 
Romans 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove (1381) what is that good, and acceptable, and perfect, will of God. 3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. 4 For as we have many members in one body, and all members have not the same office: 5 So we, being many, are one body in Christ, and every one members one of another.
 
The word translated as “proved” in verse 2 is “dokimazo” (Strong’s number 1381.) It is a Greek verb that refers to “testing, examining, proving, scrutinizing” to see whether something is genuine and approved.
 
1381 dokimazo
from 1384; TDNT-2:255,181; v
AV-prove 10, try 4, approve 3, discern 2, allow 2, like 1, examine 1; 23
1) to test, examine, prove, scrutinise (to see whether a thing is genuine or not), as metals
2) to recognise as genuine after examination, to approve, deem worthy  
 
Later we will see that Paul uses the Greek noun (“dokimos,” 1384, from which the verb “dokimazo” is derived in 1 Corinthians 11:18-19) to speak of the approved understanding of Christ’s teaching. For now, we can see that Romans 12 and 2 Corinthians 10 are related. Both speak of the need to for Christians (personally and as a body) to examine our views and the need to show (through correct words and actions) what the approved, apostolic understanding of Christian teaching is.
 
In 2 Corinthians 13:5-6, Paul speaks similarly. There he tells Christians to examine themselves to see if they are in accordance with the teachings of the Christian faith. He expresses the need to prove ourselves. And he again speaks of these same concepts using these same Greek words to refer to the understanding of Christian teaching that was approved of by the apostles in contrast to that which was not.  
 
2 Corinthians 13:5 Examine yourselves, whether ye be in the faith; prove (1381) your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates (96)? 6 But I trust that ye shall know that we are not reprobates (96).
 
The Greek word translated as “prove” in verse 5 is “dokimos” (1384.) It refers to that which is accepted. It was used to express the difference between counterfeit or false coins and genuine ones which could be used. We can see its relationship to the derived verb “dokimazo” (1381) used in Romans 12.
 
1384 dokimos
from 1380; TDNT-2:255,181; adj
AV-approved 6, tried 1; 7
1) accepted, particularly of coins and money.
2) accepted, pleasing, acceptable
 
“In the ancient world there was no banking system as we know it today, and no paper money. All money was made from metal, heated until liquid, poured into moulds and allowed to cool. When the coins were cooled, it was necessary to smooth off the uneven edges. The coins were comparatively soft and of course many people shaved them closely. In one century, more than eighty laws were passed in Athens, to stop the practice of shaving down the coins then in circulation. But some money changers were men of integrity, who would accept no counterfeit money. They were men of honour who put only genuine full weighted money into circulation. Such men were called ‘dokimos’ or ‘approved’.” – Donald Barnhouse, Online Bible Edition 2.95
 
The opposite of “approved” (“dokimos”) is “adokimos,” which means “unapproved” or “reprobate.”
 
96 adokimos
from 1 (as a negative particle) and 1384; TDNT-2:255,181; adj
AV-reprobate 6, castaway 1, rejected 1; 8
1) not standing the test, not approved
1a) properly used of metals and coins
2) that which does not prove itself such as it ought
2a) unfit for, unproved, spurious, reprobate 
 
Notice that in 2 Corinthians 13, Paul is stating that Christians should examine themselves (personally and corporately) to make sure that they have an approved understanding of the Christian faith. (He identifies the approved understanding as the one the apostles taught when he states in verse 6 that what his work was not “adokimos.”) Throughout these two letters, Paul is clear that the need to examine ourselves to remain in the correct Christian doctrine is inherently joined to the need to excommunicate those whose words or actions exhibit an unapproved understanding.
 
So, according to Romans 12 and 2 Corinthians 13, a reprobate is someone who doesn’t have an understanding of the Christian faith that was approved (taught by the apostles). And this is important because in verse 5, Paul states that a person who is reprobate, who is devoid of correct apostolic teaching, doesn’t have Christ in them. (The Greek word translated as “except” is Strong’s number 1509. It simply means “unless indeed, except, unless perhaps.”)
 
2 Corinthians 13:5 Examine yourselves, whether ye be in the faith; prove (1381) your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates (96)? 6 But I trust that ye shall know that we are not reprobates (96).
 
Paul’s comments here parallel Christ’s words in John 8:30-31 and John 15:4-10. In those passages Jesus states that if we continue in his words then we are abiding in Christ, but if we do not continue in his words, then we are cast forth and no longer part of the vine.
 
John 8:31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
 
John 15:4 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. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 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.
 
Paul’s application of Matthew 18 in 1 and 2 Corinthians continue to show that the Christian practice of excommunication was as severe as that of other first century Jewish groups. Paul’s letters to the Corinthians provide a detailed demonstration of how New Testament excommunication involved the severing of contract and the separation of a sinful party from fellowship with the community of faith.
 
As we finish our attention to excommunication in the Corinthian church, we should note that Paul gives us an indication of how extensive the list of excommunicable items was. In 1 Corinthians 5:9-11, Paul indicates that we are not to fellowship with Christians who are engaged in the following behaviors: fornication, covetousness, idolatry, railing, drunkenness, and extortion.
 
1 Corinthians 5:9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater (1496), or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
 
We must note that modern churches do not typically excommunicate anyone for the items that Paul specifically lists here as excommunicable offenses. Under an Essentials Only View, these issues are not considered to be essential for fellowship. Rather, they are nonessentials and cannot be divided over. Therefore, under an Essentials Only View, a Christian brother cannot be excommunicated for violating Christ’s teaching on these subjects. Paul clearly shows that an Essentials Only View contradicts New Testament teaching. Contrary to an Essentials Only View, the apostles considered these issues to be essential for fellowship and required Christians to break fellowship over them. As such, Paul’s teaching in 1 Corinthians 5 provides another instance of the unbiblical nature of an Essentials Only View.
 
In addition, we must note that Paul even includes railing, greed, and drunkenness as excommunicable issues. The word translated as “railing” is “loidoros” (Strong’s number 3060.) It comes from a Greek word “loidos” meaning “mischief” and is generally taken to refer to someone who speaks harshly or in an insulting or abusive manner. The Greek word “harpax” (727) is translated as “extortion.” This adjective comes from the Greek verb “harpazo” (726) which refers to the idea of “seizing something by force.” Paul’s reference to “extortion” typically is taken to refer to “greed,” “dishonesty,” “fraud,” or possibly “theft.” Imagine a modern church refusing to fellowship with people who drank too much or spoke too harshly. It is completely unheard of. It would surely be considered arrogant, unforgiving, and divisive. And it would definitely be a violation of an Essentials Only View which specifically prohibits breaking fellowship over such nonessential issues.
 
At this point some might observe that 1 Corinthians 5 only lists behaviors that require excommunication. Because this is the case, some might suggest that 1 Corinthians 5 doesn’t add any support for an extensive set of excommunicable doctrines. The purpose of such an assertion is to distinguish between excommunicable doctrines and excommunicable behaviors. By making such a distinction some might hope to maintain biblical support for the Essentials Only View’s conclusion that only a limited set of doctrinal issues require excommunication. Within this view, it might be contended that the New Testament requires excommunication only for violations of essential teachings and essential moral precepts. If this is the case, then perhaps 1 Corinthians only informs us of major behavioral violations which required excommunication without commenting on what doctrinal violations might require excommunication. However, such an assertion is flawed and ultimately useless.
 
First, we have already seen clear indications in Romans 16 that the apostles understood and applied excommunication broadly to any doctrinal divergence on any topic they taught about. Therefore, an attempt to argue that 1 Corinthians 5 does not refer to doctrinal violations is pointless.
 
Second, as we have seen an Essentials Only View does not include essential moral issues among the essential doctrines over which Christians can rightly divide. Therefore, Paul’s inclusion of such behaviors as excommunicable does, in fact, constitute a direct contradiction of the Essentials Only View.
 
Third, arguing that 1 Corinthians 5 doesn’t require excommunication for supposedly nonessential issues requires explaining why behaviors like fornication, covetousness, greed, railing, and drunkenness constitute violations of essential moral precepts of the New Testament. It is easy to understand why murder, idolatry, and fornication might be considered violations of essential moral precepts. But drunkenness and railing? Any system which rates “not railing” as an essential teaching of the Christian faith loses all credibility for suggesting that issues like the nature of the kingdom of God, the inheritance of Jews and Gentiles, and various other eschatological and soteriological issues are nonessentials. 
 
Fourth, we must recognize that excommunicable behaviors cannot reliably be distinguished from excommunicable doctrines. In point of fact, a behavior is sinful because it is a violation of biblical teaching (doctrine.) So, an excommunicable behavior is excommunicable because it is a violation of biblical teaching.
 
Fifth, it is clear that Paul is here intending to require Christians to excommunicate others for being involved in sinful behaviors. But isn’t it equally reasonable to conclude that Paul also intended to excommunicate those who taught that sinful behaviors were acceptable.
 
Consider, a pastor who teaches that murder, theft, drunkenness, materialistic greed, fornication, adultery, and homosexuality are all permissible for Christians to continue to engage in. Suppose that the pastor himself would never kill anyone, doesn’t steel, never drinks or does drugs, lives modestly (in terms of his finances), and is a heterosexual who is happily and faithfully married to one wife. In such a scenario, the pastor himself is not committing any sinful behavior that would require his excommunication. Nevertheless, wouldn’t we have to safely conclude that this man should be excommunicated for teaching that these sins are acceptable behaviors for Christians? It would seem strange to suppose otherwise. If fornication requires excommunication, certainly teaching others that they can fornicate would also require excommunication. After all, one of the key purposes of excommunication is to prevent sin from spreading throughout the church. Paul states this explicitly in 1 Corinthians 5:6 where he states that a little leaven will spread throughout the entire batch of dough. If those who fornicate have to be excommunicated to prevent others from fornicating then surely those who teach Christians that they can fornicate also need to be excommunicated.
 
For all of these reasons it must be concluded that 1 Corinthians 5 does indeed provide clear evidence that the New Testament required excommunication for the kind of doctrinal issues that an Essentials Only View prohibits Christians from breaking fellowship over.
 
Before we finish with 1 Corinthians 5, we want to briefly comment on the contrast Paul makes between Christian brothers and nonbelievers in verses 9- 12. We have already seen that in verse 11-13 (as well as earlier in the chapter) Paul requires that we are not to fellowship with Christians who are involved in various behaviors that contradict Christ’s teaching. In verses 9-12, Paul contrasts our total withdrawal and separation from sinning Christians with how we relate to nonbelievers. Paul plainly indicates that there is some degree of allowance that is permitted regarding our interaction with nonbelievers that is not extended to Christians who persist in sin.
 
1 Corinthians 5:9 I wrote unto you in an epistle not to company with (4874) fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company (4874), if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away (1808) from among yourselves that wicked person.
 
In verses 9-11, Paul reiterates that his instructions not to company with fornicators, idolaters, covetous persons, pertained to Christians who engaged in these sins. He specifically states that he is not instructing Christians to completely withdraw from nonbelievers. Here Paul is recognizing that it is impossible to completely withdraw from life in this world. Some interaction with nonbelievers is a part of living in this world. Two additional points can be made regarding Paul’s comments here.
 
First, Paul’s allowance for interaction with nonbelievers confirms the severity of separation he required regarding Christians who were involved in sin. If Christians were understandably permitted to have normal contact with nonbelievers who were engaged in these same sins, then by contrast Paul’s instruction not to company with believers who were in sin required a total ban on virtually all social contact.
 
Second, allowing Christians some measure of social contact with nonbelievers provides an opportunity to share Christ’s teachings with them in hopes of persuading them to faith and repentance. In this respect, Paul’s instruction here reflects Christ’s own practice in the gospels. We have already seen from Matthew 9, Mark 2, Luke 9, Luke 10, and Luke 19, that Jesus would at times eat with sinners in order to have an opportunity to bring them to repentance and become his disciples. However, Jesus also expressly instructed his followers to excommunicate Christian brothers who were involved in sin and refused to repent.
 
We can see that Paul’s teachings in 1 Corinthians are perfectly consistent with Christ’s teachings. Both taught that Christians could eat with nonbelievers (1 Corinthians 10:27) for the purposes of preaching the gospel to them in order to bring them to repentance and faith in Christ (1 Corinthians 9:18-22.) But both Christ and Paul sternly and absolutely prohibited Christians from socializing with unrepentant Christians. And we must keep in mind that both Jesus and Paul taught that when people do not receive the gospel of the kingdom of God we should depart from them shaking the dust off our feet (Matthew 11:1-14, Mark 6:7-11, Luke 9:1-6, Luke 10:1-11, and Acts 13:46-51.)
 
Likewise, Paul and James remind us not to relate to nonbelievers who persist in unrighteous lifestyles. Instead we are to be separate from them and have no fellowship with them.
 
2 Corinthians 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship (3352) hath righteousness with unrighteousness? and what communion (2842) hath light with darkness? 15 And what concord hath Christ with Belial? or what part (3310) hath he that believeth with an infidel? 16 And what agreement (4783) hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate (843), saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
 
James 4:4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
 
The New Testament provides consistent and thorough instruction on these matters. We can interact with people who aren’t followers of Christ in order to facilitate sharing the gospel with them so that they will have faith and repent. If they do not receive our message and repent then we are to depart from them and separate from them. We do not have license to be friends with and socialize with nonbelievers who are not interested in the gospel. Likewise, we are prohibited from contact with Christian brothers who’ve already believed and accepted the gospel, who’ve been approached (through the process Jesus outlines in Matthew 18,) and who persist in sin. The same is true for nonbelievers who refuse to accept the gospel and repent and for believers who refuse to repent. They too are to be refused social contact and avoided.
 
This completes our look at Paul’s instructions on excommunication in his letters to the Corinthians. In the next section below we will examine Paul’s instructions regarding doctrinal unity in these same epistles.
 
 
 
Corinthians: Requirements for Doctrinal Unity
 
As we continue our study of 1 and 2 Corinthians we now turn to Paul’s statements about doctrinal unity and doctrinal divergence. Our examination of Jesus’ instructions in the gospels left us anticipating that the apostles would pass on all of Jesus’ teachings to new converts and require new converts to do the same.
 
In 1 Corinthians 11:1-2, Paul does just that. He first tells the church they should follow his example. He then specifically tells them to remember all things and to keep the teachings that he’d delivered unto them. We should note that the word for “teachings” is plural. He is speaking broadly about a multiplicity of Christian doctrine. This again parallels Christ’s own instructions to the apostles in Matthew 28.
 
Matthew 28:19 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 (3956) things whatsoever I have commanded you…
 
1 Corinthians 11:1 Be ye followers of me, even as I also am of Christ. 2 I praise you for remembering me in everything (3956) and for holding to the teachings (3862), just as I passed them on to you.
 
Paul uses the same word for “all things” that Jesus uses in Matthew 28:20. It is the Greek word “pas” (Strong’s number 3956.) Here Paul couples it with “the teachings” or “ordinances” which is translated from the Greek word “paradosis” (3862.)
 
3862 paradosis
from 3860; TDNT-2:172,166; n f
AV-tradition 12, ordinance 1; 13
1) giving up, giving over
1a) the act of giving up
1b) the surrender of cities
2) a giving over which is done by word of mouth or in writing, i.e. tradition by instruction, narrative, precept, etc.
2a) objectively, that which is delivered, the substance of a teaching
2b) of the body of precepts, esp. ritual, which in the opinion of the later Jews were orally delivered by Moses and orally transmitted in unbroken succession to subsequent generations, which precepts, both illustrating and expanding the written law, as they did were to be obeyed with equal reverence
 
Paul’s instruction that Christians hold on to and teach only the things that the apostles passed on to them from Christ is repeated in many other New Testament passages. Though we will cover these other books later, it is beneficial to show these parallel comments side by side. In this way we will feel the weight and importance that the apostles gave to Jesus’ command that they teach everywhere all things whatsoever he had taught them in order to make disciples. Here again then is 1 Corinthians 11:1-2 followed by a host of other New Testament passages all conveying the same idea: the apostles passed on all things that Jesus had taught to the churches and the churches were only to teach these same things.
 
1 Corinthians 11:1 Be ye followers of me, even as I also am of Christ. 2 I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you.
 
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.
 
1 Timothy 1:3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
 
1 Timothy 3:6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained…11 These things command and teach…13 Till I come, give attendance to reading, to exhortation, to doctrine.
 
1 Timothy 4:11 These things command and teach…16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
 
1 Timothy 6:3 If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, 4 he is conceited and understands nothing.
 
2 Timothy 1:13 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus.

Titus 1:9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it. 10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. 12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. 13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; 14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
 
Titus 2:1 You must teach what is in accord with sound doctrine.

Titus 2:7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

Titus 2:15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
 
Hebrew 13:7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 8 Jesus Christ the same yesterday, and to day, and for ever. 9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
 
Galatians 1:6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.
 
We can see then, that for the apostles teaching only what Christ had taught them was no slight matter. They were intent that the churches only believe and teach these things.
 
Likewise, we saw from our study of the gospels that Christ instructed the apostles to teach all things whatsoever to all men, all nations, and all creation. The result of this instruction would be that the same things would be uniformly taught on all issues to all Christians everywhere. Paul confirms that this is exactly what the apostles did. They made certain that all the churches were taught the same exact things. We already saw some indication of this in Acts 15 where the apostles and elders ensured that the Christians in Antioch understood the correct position in regards to whether Christians were required to keep Mosaic Law. 1 Corinthians provides several more explicit statements affirming that the apostles did, in fact, teach the same teachings to all men everywhere.
 
In 1 Corinthians 4, Paul makes a general statement that he taught the same things everywhere in every church.
 

1 Corinthians 4:17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.
 
In 1 Corinthians 7, Paul is discussing the issues of marriage and getting married. He specifically states that he ordained these same teachings in all of the churches.
 
1 Corinthians 7:17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
 

Later, in 1 Corinthians 11, Paul begins with a broad appeal for Christians to keep the ordinances that he had delivered to them. He goes on to instruct Christians regarding head coverings and the headship of a husband over his wife and household. He refers to those who would dispute or contend with this teaching. And he states that neither the apostles nor the rest of the churches had any other custom besides the one he was just instructing them to keep. In these two verses we can see Paul affirming that their was only a single, uniform teaching passed on to the churches by the apostles and that the churches were to keep all of the things the apostles had passed on to them without contending against them – even something as seemingly unimportant as head coverings or Paul’s view of authority between men and women.
 

1 Corinthians 11:1 Be ye followers of me, even as I also am of Christ. 2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you…16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
 
Similarly, in 1 Corinthians 14, Paul is instructing Christians on necessities regarding church meetings, formats, and content. He includes in these instructions a command for women to remain silent in their church gatherings. This statement is included at the end of a series of instructions on proper conduct, format, and teaching in church gatherings. In verse 33, he states that his teachings on this are the same in all the churches. And in verse 36 he rebukes the idea that any church had special or unique understanding that differed from the other churches. In fact, Paul’s comment in verse 36 requires that the apostles preached the same understanding of Jesus’ teachings everywhere that they went. The correct understanding didn’t just go to one location only. Perhaps even more importantly, Paul declares in verse 37 that his teachings on these things are the commandments of the Lord. All of these verses are consistent with Jesus’ instructions in Matthew 28, Mark 1, and Acts 1 where the apostles are told to teach all of the same things on all subjects to all men.
 

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.
 
Although he doesn’t mention it here specifically, what Paul is doing is appealing to a sort of rule of faith that basically was a means of referencing all of the teachings of Jesus Christ that the apostles had faithfully delivered to all new converts. Because the apostles taught all men the same things on all the topics whatsoever that Jesus had taught them, the apostles could appeal to this universally-given apostolic teaching as a “rule of faith,” a common custom that was to be kept in all churches everywhere. And whenever something began to emerge in one church that was out of sync with the apostolic standard and teachings that were held everywhere else, it was immediately identified as such and could be corrected just as we see Paul doing here.
 
In fact, Paul closes his second letter to the Corinthians with an appeal to them to be of one mind.
 

2 Corinthians 13:11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one (846) mind (5426), live in peace; and the God of love and peace shall be with you.
 
Here the phrase “one mind” is translated from two Greek words. The first is “autos” (Strong’s number 846) which, in this case means “the same.” The second word is “phroneo” (5426) which Paul used in Romans 15:5 where he also instructed Christians to be likeminded. This word (“phroneo”) refers to our understanding, what we think, our judgments, or our opinions.
 
This farewell instruction mirrors Paul’s opening remarks in his first letter to the Corinthians. In 1 Corinthians 1:9-10, he commands the church to all speak the same things and that there shouldn’t be any divisions among them. They should have the same mind and same judgment.
 

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 (4978) among you; but that ye be perfectly joined together in the same (846) mind (3563) and in the same (846) judgment (1106).
 
The Greek word translated as “mind” is “nous” (Strong’s number 3563.) It refers to our “understanding, our views, our positions, and how we see 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 recognizing 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
 
In verse 10, Paul parallels “one mind” with the similar phrase “one judgment.” The Greek word translated as “judgment” is “gnome” (1106.) It refers to “the faculty of knowledge, that which is known, the mind, reason, judgment, opinions, views.”
 
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
 
Here Paul is telling the church to be perfectly joined together in the same understanding and the same knowledge, views, opinions, and judgments. He specifically instructs them NOT to have any divisions.
 
The Greek word translated “divisions” in 1 Corinthians 1:10 is “schisma” (Strong’s number 4978.) It means division or dissension. We have already seen that this Greek noun is derived from the Greek verb “schizo,” 4977. And we have seen that “schisma” (4978) is a synonym for the Greek word “hairesis” (139) which refers to a division that arises from a difference of opinion on religious matters and from which we get the English word “heresy.” All three words are used in the New Testament to refer to the sectarian differences of opinion that were exhibited by the Pharisees and Sadducees.
 
By this point it is plainly apparent that Paul’s conception of unity is very much contrary to an Essentials Only idea of unity. For Paul, the church was to have the same understanding without any sectarian differences of opinion over teaching. In contrast to Paul, the unity of an Essentials Only View is a unity which accepts and includes doctrinal disagreement on a lot of New Testament teachings (including those Paul felt were important enough to correct in the early church and to excommunicate over.)
 
In this respect, Paul is simply following Jesus’ own condemnation of the sectarian differences of the Pharisees and Sadducees as well as his prohibition against Christians engaging in such practices. In Matthew 16, Mark 8, and Luke 12, Jesus describes the practices of the Pharisees and Sadducees using the metaphor of leaven. Here in 1 Corinthians 1:9-10, Paul (like Jesus) condemns sectarian differences of opinion and forbids them in the church.
 

Matthew 16:6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees…11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

Mark 8:15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.

Luke 12:1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
 
In 1 Corinthians 5:6-8, Paul borrows Jesus’ metaphor of leaven. Matthew 16:12 records that Jesus identified leaven with doctrine. Paul likewise contrasts leaven with sincerity and truth. Both passages clearly demonstrate a serious concern about the spread of false teaching through the Christian community. Throughout the New Testament we will see this concern repeated as Paul and other apostles give explicit instructions that those who persist in teaching and believing false doctrinal views must be removed from church fellowship. We have already seen one such passage, Romans 16:17.
 
1 Corinthians 5:1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away (1808) from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver (3860) such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 9 I wrote unto you in an epistle not to company with (4874) fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company (4874), if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away (1808) from among yourselves that wicked person.
 
Paul’s reference to the leaven of false teaching and false practices is given right in the midst of his instructions for excommunication. It is therefore apparent from Paul’s writings that he connected Jesus’ condemnation of the Pharisees and Sadducees with Jesus’ teachings on excommunication. And it is clear that Paul understood Jesus to forbid his followers from developing into sects with differing opinions and understandings of biblical teaching.
 
To prevent the development of different opinions, Jesus told the apostles to teach everything he taught them to everyone everywhere. The apostles did just that. They taught the same things in all the churches and declared the entirety of Jesus’ teachings to them. They then insisted that Christians everywhere keep and teach only these things.
 
Paul’s condemnation of divisions from 1 Corinthians 1:9-10 is repeated in 1 Corinthians 3:3 and 12:25.
 
1 Corinthians 3:3 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?
 
1 Corinthians 12:25 That there should be no schism (4978) in the body; but that the members should have the same care one for another.
 
The Greek word translated “divisions” in 1 Corinthians 12:25 is the same word “schisma” (4978) that Paul uses in 1 Corinthians 1:9-10. As we have seen, this word and the related Greek verb “schizo” (4977) mean division or dissension. They are synonymous with the Greek word “hairesis” (139) which refers to a division that arises from a difference of opinion on religious matters as typified by the Pharisees and Sadducees. Paul couldn’t be clearer on the kind of doctrinal unity that he required. It was a unity without sectarian differences of opinion regarding Jesus’ teaching. It was not an Essential’s Only type of unity which allows for differences of opinion on Christian teaching.
 
We can see that Christians were prohibited from having sectarian differences of understanding regarding Christ’s teachings. In Romans 16:17-18, we saw that Paul required Christians to shun and avoid anyone who taught different things than what the apostles taught.
 
In both 1 Corinthians 3:1-3 and 1 Corinthians 14:20, Paul attributes having different sectarian views to immaturity.
 
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?
 
1 Corinthians 14:20 Brethren, be not children in understanding (5424): howbeit in malice be ye children, but in understanding (5424) be men (5046).
 
The Greek word translated as “be men” in 1 Corinthians 14:20 is “teleios” (Strong’s number 5046.) It refers to “being mature,” “of full age,” and “being an adult.”
 
5046 teleios
from 5056; TDNT-8:67,1161; adj
AV-perfect 17, man 1, of full age 1; 19
1) brought to its end, finished
2) wanting nothing necessary to completeness
3) perfect
4) that which is perfect
4a) consummate human integrity and virtue
4b) of men
4b1) full grown, adult, of full age, mature
 
The Greek word translated as “understanding” twice in this verse is “phren” (5424.) It is the word from which we get the related Greek verb “phroneo” which refers to “understanding, feeling, thinking, having an opinion or judgment.” We saw Paul use “phroneo” in Romans 15:5 to refer to Christians being likeminded. The Greek noun “phren” (5424) refers to “the mind, the faculty of perceiving and judging.” While its related verb (“phroneo”) is used 29 times in the New Testament, “phren” only occurs twice. Both occurrences are here in 1 Corinthians 14:20.
 
5424 phren
probably from an obsolete phrao (to rein in or curb, cf 5420); TDNT-9:220,1277; n f
AV-understanding 2; 2
1) the midriff or diaphragm, the parts of the heart
2) the mind
2a) the faculty of perceiving and judging
 
We can see that Paul instructs Christians to be mature in our faculty of perceiving and judging and understanding. We will see Paul repeat this idea in other passages where it is often connected with Christians all having the same understanding of Christian teaching.
 
In 1 Corinthians 11:18-19, Paul again states that it is necessary for those who have the approved view to separate and divide from those who were deviating from apostolic teaching.
 
1 Corinthians 11:18 For first of all, when ye come together in the church, I hear that there be divisions (4978) among you; and I partly believe it. 19 For there must be also heresies (139) among you, that they which are approved (1384) may be made manifest (5318) among you.
 
We can see here again that Paul is using the same Greek words “schisma” (Strong’s number 4978) and “hairesis” (139) which refer to sectarian differences of opinion. But in this case, Paul states that it is necessary (“it must be”) for those who have the approved understanding to divide from those who don’t so that the correct apostolic understanding would be “made manifest,” “known,” “evident,” and “recognized.”
 
The Greek word translated as “approved” is “dokimos” (1384) which we have already seen refers to that which is accepted and genuine.
 
1384 dokimos
from 1380; TDNT-2:255,181; adj
AV-approved 6, tried 1; 7
1) accepted, particularly of coins and money.
2) accepted, pleasing, acceptable
 
And as we saw earlier, the opposite of “approved” (“dokimos”) is “adokimos,” (96) which means “unapproved” or “reprobate.”
 
96 adokimos
from 1 (as a negative particle) and 1384; TDNT-2:255,181; adj
AV-reprobate 6, castaway 1, rejected 1; 8
1) not standing the test, not approved
1a) properly used of metals and coins
2) that which does not prove itself such as it ought
2a) unfit for, unproved, spurious, reprobate 
 
We have seen that in 2 Corinthians 13:5-6, Paul contrasts being “approved” in the faith (such as the apostles were) with those who had an unapproved understanding. The Greek word “adokimos” (“unapproved”) is also used in 2 Timothy 3:1-10 where it is used to refer to people who “never come to a knowledge of the truth.” The word translated “knowledge” in 2 Timothy 3 is the same word used in Ephesians 4:13 (“epignosis”) to refer to a precise and correct knowledge of the Christian faith. Effectively, Paul is talking about people who are “ever learning” but despite their alleged learning never actually arrive at a correct understanding of Jesus’ teaching on various topics. According to Paul, these “unapproved” persons “resist the truth” and are “reprobate (unapproved) concerning the faith.” In verse 10, Paul contrasts these persons who are unapproved concerning the faith with his own doctrine or teaching.
 
2 Timothy 3:7 Ever learning, and never able to come to the knowledge of the truth.
8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate (96) concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,
 
In his letter to Titus, Paul also mentions those who “profess to know God,” but are “reprobate” or “unapproved.” Again Paul contrasts the ways of such men with the sound doctrine taught by the apostles.
 
Titus 2:16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate (96). 1 But speak thou the things which become sound doctrine:
 
By looking at how these words are used in the New Testament we can understand Paul’s words in 1 Corinthians 11:18-19. In 1 Corinthians 11:18-19, Paul is saying that it is necessary for those who have the correct, approved teaching of the apostles to separate and divide from those who were diverging from what the apostles taught in all the churches. If those with approved doctrine did not divide from the others, all manner of teaching would be blended together in the community and it would become unclear what was the authentic teaching of Christ and what was the divergent opinions developed by men. This is what Paul mean by saying that “in part,” there must be divisions” so that they who have approved apostolic doctrine might be distinct and identifiable.
 
We can compare Paul’s instructions in 1 Corinthians 11:18-19 to the situation we saw earlier in Acts 15. In Acts 15, some Pharisees who had accepted Christ came to Antioch and began to teach that circumcision was necessary for salvation. In response, Paul and Barnabas disputed with these men greatly.
 
Acts 15:1 And certain men which came down from Judaea taught (1321) the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension (4714) and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
 
As a result all of the apostles and elders get together in Jerusalem to discuss the matter. And there is further discussion there. However, throughout the chapter, we can see that the apostles, (Paul, Barnabas, Peter, and James) and elders dispute with those who have an opinion contrary to their apostolic understanding. In addition, the apostles are intent that the correct view must be made known unto Christians in other church communities. So, they sent a letter labeling those holding to the other opinion as outsiders who subverted men’s souls with teaching that originated from elsewhere besides the apostles (Acts 15:22-24).
 
Paul has these same ideas in mind in 1 Corinthians 11:18-19. He is instructing those with the understanding approved of by the apostles to dispute with those who taught otherwise. As was the case in Acts 15, the purpose of this dispute is so that the truth would be made plainly known in the church.
 
There is one more passage in 1 Corinthians that we should give some attention to before we conclude our study of these two epistles. 1 Corinthians 15 is sometimes appealed to as instance in which the New Testament identifies the essential doctrines of the Christian faith. In this passage, Paul reminds the Corinthians about how he preached the gospel to them. He goes on to mention Christ’s death (to atone for our sins), burial, and resurrection.
 
1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all (1722) (4413) that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
 
In his article (available on CRI’s website equip.org,) Dr. Norm Geisler cites this passage (1 Corinthians 15:1-6) as support for his defining the gospel as Christ’s deity, death, and resurrection. According to Geisler, the gospel is salvation through Christ’s deity, death, and resurrection and it also entails the 14 essential doctrines which alone can be rightly divided over.
 
What are the essential doctrines of the Christian faith?...Another way to answer this is to take a logical approach. This approach is better…The logical approach simply begins with the teachings of the New Testament on salvation and asks, What are the essential doctrines on salvation without which salvation would not be possible?...Salvation as described in the Bible, based in the deity, death, and resurrection of Christ—which is the gospel (1 Cor. 15:1–6)—entails all these essential doctrines, including: (1) human depravity, (2) Christ’s virgin birth, (3) Christ’s sinlessness, (4) Christ’s deity, (5) Christ’s humanity, (6) God’s unity, (7) God’s triunity, (8) the necessity of God’s grace, (9) the necessity of faith, (10) Christ’s atoning death, (11) Christ’s bodily resurrection, (12) Christ’s bodily ascension, (13) Christ’s present high priestly service, (14) Christ’s second coming, final judgment, and reign. – Norman L. Geisler, The Essential Doctrines of the Christian Faith (Part Two), The Logical Approach, JAE100-2, http://equip.org/articles/the-essential-doctrines-of-the-christian-faith-part-two-
 
We have already covered some biblical difficulties in identifying the gospel solely as a limited set of essential teachings. Typically, when this is done, issues that the New Testament includes in the gospel message are left out. The same is the case here with any possible attempts to use 1 Corinthians 15 as means of defining the gospel and essential Christian doctrines. 1 Corinthians 15 simply cannot be an exhaustive or complete list of doctrines that comprise the gospel. There are several reasons that Geisler’s deduction is unsound.
 
First, we should note that Geisler’s definition of the gospel includes three components: Christ’s deity, Christ’s death, and Christ’s resurrection. However, 1 Corinthians 15:1-6 does not mention these same components. In fact, 1 Corinthians only specifically mentions Christ’s death and resurrection. It also mentions Christ’s burial. Geisler, on the other hand identifies Christ’s deity. However, 1 Corinthians 15:1-6 does not mention Christ’s deity. This discrepancy creates a catch-22 type problem for Geisler and anyone else who would use 1 Corinthians as support for defining the gospel or essential doctrines. (This problem is similar to what we saw regarding attempts to construct an exhaustive list of essential doctrines from Acts 10.)
 
On the one hand, if 1 Corinthians is meant by Paul to be a list of the essential doctrines and a definition of the gospel then we are prohibited from adding items to those listed in this passage. This would be problematic since most of the other “essential doctrines” are not mentioned by Paul here including: Christ’s deity, the virgin birth, Christ’s sinlessness, the Trinity, Christ’s ascension, Christ’s second coming, final judgment, Christ’s role as ongoing priestly mediator, and any reference to the kingdom whatsoever. If 1 Corinthians 15 is a definition of the gospel, then the gospel does not include any of these things. If 1 Corinthians 15 is a list of the essential doctrines, then these other doctrines must not be essential and cannot rightly be divided over.
 
On the other hand, perhaps we suppose that various other doctrines are, in fact, a part of the gospel and essential despite the fact that they are not mentioned by Paul in this passage. By doing so we would forfeit any means of using 1 Corinthians 15 as a means of identifying essential doctrines or defining the gospel because we would be asserting that this passage does not mention all of the essentials. In other words, we’d be concluding that there are other doctrines that are part of the gospel and essential, which are not in 1 Corinthians 15. So, 1 Corinthians 15 would only tell us some essential doctrines which are part of the gospel message. It would not be useful for telling us all essential doctrines and it would not be useful for telling us which doctrines are nonessential and not part of the gospel.  
 
And while Geisler believes this passage provides a definition of the gospel, he ultimately concurs that 1 Corinthians 15:3-5 cannot be used to establish all of the essential Christian doctrines.
 
Another creed-like statement is found in 1 Corinthians 15:35…Here, too, the essentials of the gospel (v. 1) are preserved, but there is no reason to believe that these are all the fundamental Christian doctrines. – Norman L. Geisler, The Essential Doctrines of the Christian Faith (Part One), The Logical Approach, JAE100-1, http://equip.org/articles/the-essential-doctrines-of-the-christian-faith-part-one-
 
Second, we must recognize that Paul here refers to the gospel as what he preached. Here in 1 Corinthians 15:1-4, Paul only specifies three things in particular that were included in his preaching of the gospel (Christ’s death, burial, and resurrection.) But, in 1 Corinthians 1:23, Paul is even more limited. He states that he preached Christ crucified.
 
1 Corinthians 1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
 
Does Paul here mean that the only thing he preached unto Jews and Gentiles was that Christ was crucified? Is the crucifixion the sum total of the gospel that Paul preached and the only thing over which Christians can rightly divide? Clearly not.


Similarly, in 1 Corinthians 2:1-4, Paul speaks of how he’d declared unto the Corinthians the testimony of God and of his preaching. But he says he “determined not to know any thing among them save Jesus Christ and him crucified.”
 
1 Corinthians 2:1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:
 
Again, should we take this verse to mean that the only thing Paul preached was that Jesus Christ was crucified? Should we conclude that the crucifixion is the sum total of the gospel that Paul preached and the only thing over which Christians can rightly divide? Absolutely not. In fact, the headline “Jesus was killed” is not good news at all, not unless other doctrines are included along with it. But none of those other doctrines are listed here, which demonstrates that neither chapter 1, nor chapter 2, nor chapter 15 should be taken as a total list of all doctrines necessary to comprise the gospel.
 
We know from Acts and Paul’s epistles (including 1 and 2 Corinthians) that these are not the only things Paul preached or taught about when he shared the gospel. Therefore, if we identify the gospel as whatever Paul preached, then we must conclude that the gospel includes a lot more teachings besides the fact that Jesus was crucified or even that he died, was buried, and rose from the dead. Surely, these things must be included. But they are not the sum total of the gospel any more than the crucifixion is the sum total of the gospel. Nor did Paul intend to convey that these things were the sum total of the gospel.
 
Third, the fact that Paul does not intend to define the gospel as Christ’s death, burial, and resurrection or provide an exhaustive list of essentials doctrines is also supported by Paul’s use of the qualifier “first of all” in verse 3. The Greek words translates as “first of all” are the preposition “en” (Strong’s number 1722) coupled with “protos” (4413.)
 
1722 en
a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); TDNT-2:537,233; prep
AV-in 1902, by 163, with 140, among 117, at 113, on 62, through 39, misc 265; 2801
1) in, by, with etc.
 
4413 protos
contracted superlative of 4253; TDNT-6:865,965; adj
AV-first 84, chief 9, first day 2, former 2, misc 7; 104
1) first in time or place
1a) in any succession of things or persons
2) first in rank
2a) influence, honour
2b) chief
2c) principal
3) first, at the first
 
The Greek word “protos” can be used to refer to the first things that were presented or to things having chief importance.
 
In the context and flow of Paul’s comments here it is clear that he is reminding the Corinthians of the gospel that he preached unto them. The first things that he shared as he preached the gospel to them were Christ’s death, burial, and resurrection. Surely, these things are also the foundation of the Christian faith, part of the gospel, and essential to salvation. For, if Christ didn’t die for our sins and rise from the dead then we are without hope. But declaring the significance of these things in no way indicates that other doctrines are not equally critical to our salvation. Instead, though Paul taught Christ’s death, burial, and resurrection, he also taught other things as part of his preaching of the gospel. These three were only first among all that Paul included in his gospel message.
 
Furthermore, it is interesting to observe that this is the very same chapter where Paul also provides a lengthy explanation of the resurrection and transformation of our bodies which will occur at Christ’s return. It is perhaps ironic then that the very chapter which Paul begins with the words “if you continue in what I have taught you will be saved, if you don’t your belief is in vain” ends with detailed teaching on the timing, nature, and relation of the resurrection in regards to Jesus’ return and the kingdom of God. Likewise, the very next verse after Paul’s discussion of these things concludes the chapter. This next verse states “therefore brethren be ye steadfast and unmovable” and thereby connects all of chapter 15 to the opening comments in verse 1-2 where Paul tells the Corinthians to remain in what he preached.
 
The irony here is that the timing and relation of the resurrection to the kingdom of God are both considered non-essentials by an Essentials Only View despite their connection to Paul’s opening words in this chapter of 1 Corinthians. If Christ’s death, burial, and resurrection were the first things that Paul taught, surely these issues concerning our resurrection and the kingdom of God, including their timing, were included. In fact, we know that Paul himself logically connected belief in our resurrection to Christ’s resurrection in verse 13. To deny our resurrection was to deny Christ’s resurrection as well, which in turn made the gospel and our faith are both in vain. Consequently, we should conclude that Paul considered his entire commentary on the resurrection, its timing and relationship to the kingdom, and Christ’s return to be essential to faith and the gospel. It is odd then that many today would willingly assign these issues to the non-essentials category when Paul here places great importance on them in connection to Christ’s death and resurrection or believing in vain if we don’t remain in the things that Paul preached.
 
In conclusion, any way we look at it 1 Corinthians 15 is not a passage that identifies for us the only doctrines which Christians can divide over. We also cannot use 1 Corinthians 15 to define the gospel. Surely, the things mentioned in 1 Corinthians 15 are part of the gospel. But they are not all of it. Earlier, we covered similar difficulties concerning the suggestion that Acts 10:36-43, which Dr. Geisler also presented as a potential list of essential doctrines. If 1 Corinthians 15:1-6 and Acts 10:36-43 do not provide exhaustive lists of essential doctrines then they are of no value in determining which doctrines cannot be divided over. For, certainly there are essential doctrines which are not presented in these verses and, therefore, there are other doctrines over which Christians must divide.
 
However, we should note that Paul’s statements in 1 Corinthians 15:1-2 clearly indicates that Christians must believe what the apostles preached. This, as we have seen, was stated by Christ in Matthew 28 and Mark 16’s parallel account of Jesus’ commission of the apostles to “teach all things whatsoever that he had taught them” to all nations everywhere. According to these two gospel accounts, this was equivalent to “preaching the gospel.” Mark 16:16 specifically stated that those who believed what the apostles taught would be saved and those who did not would be damned. Here Paul similarly states that in order to be saved Christians must believe and keep in their memory what the apostles taught. If they did not keep what the apostles had taught, their belief (in whatever alternative view they had adopted instead) would be in vain. In other words, they would not be saved.
 
1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
 
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.
 
Having finished our study of Paul’s letters to the Corinthians we will summarize our findings on Paul’s teachings regarding unity and division in these two epistles.
 
The books of 1 and 2 Corinthians show that Paul clearly understood Jesus teachings and applied Jesus’ teachings on doctrinal unity and conformity, division and excommunication. In accordance with Jesus’ command to the apostles to teach all things whatsoever, Paul taught the same things in all the churches. What Paul taught everywhere included instructions and topics that many Christians today disregard, differ over, and consider to be nonessential for Christian belief and practice. Likewise, he demanded that all Christians continue to teach only these same things and to have the same understanding without sectarian differences of opinion.
 
In addition, Paul’s list of excommunicable behaviors was extensive including items that are not considered to be essential for fellowship in the modern church and for which an Essentials Only view prohibits breaking fellowship. In short, Paul himself violated the Essentials Only model and required others to do so. In 1 Corinthians 5, Paul instructs the church to remove, take away, purge, put away, not company with, and not to eat with Christian brothers who are involved in various behaviors which contradicted Christ’s teaching. Certainly, Paul understood the need for Christian unity and he understood the church as a body. However, he did not sacrifice doctrinal fidelity for the sake of unity. According to Paul, anyone who taught or lived in a way that differed from what the apostles taught in all the churches was subject to excommunication. He considered all such person to be harmful to the body, not a benefit to it. Those who held to the approved, correct understanding that the apostles had taught were authorized to dispute with those who differed and to divide from them. Likewise, just as we must examine ourselves and keep the approved understanding of Christian teaching, we must also be ready and willing to take the necessary course of action to excommunicate those who teach or do things that are contrary to the correct understanding that the apostles taught.
 
According to 1 and 2 Corinthians, Christians were to be excommunicated for fornication, covetousness, idolatry, railing, drunkenness, and greed (extortion,) and having a different opinion regarding anything that the apostles taught in all the churches including: marriage, divorce, remarriage, head coverings, headship over the household, church meeting formats, teachings, and activities, and women remaining silent in the churches – not to mention precise issues concerning the timing of the resurrection of the dead.
 
As we end our section on 1 and 2 Corinthians, we can see that we have already compiled quite a list of excommunicable offenses. And we continue to see that the New Testament instructs us to excommunicate over issues that an Essentials Only View says cannot be divided over.