Breaking Fellowship Is Biblical

When speaking on any issue concerning the church, the Bible must be our only guide.

In discussing the fellowship issue, it is important to establish a baseline for exactly what we are talking about.

In the previous post, we looked at some facts about fellowship derived from God's Word. We identified three concepts found in Scripture that must govern how we view fellowship.

In this installment, we'll look at all the instances when God commands -- not merely 'suggests' -- that we actually 'break fellowship' with another believer, as difficult as the thought  might be, but for their spiritual benefit, and only as a last resort when it's absolutely clear that it is the only course of action left to take in an attempt to try and get that person to repent.

These passages can help us understand when and why Christians should separate from a brother who is sinning, and should serve as the basis for a biblical understanding of fellowship.

1. Matthew 18:15-17. This passage gives us the teaching of Jesus on conflict resolution among the people of God. Jesus said that if someone sins against you, go to him and tell him his fault. If he hears you, you have “gained your brother.” If he does not, there are further steps to be taken. First, one or two witnesses are to be taken, and finally the matter is to be brought before the local church. If no resolution is found, Jesus says, “let him be to you like a heathen and a tax collector.” This means there would be a separation between the two, such as Jews had with heathen and tax collectors. In this way, someone walking in unrepentant sin is separated from other Christians. Remember, the prescription for church discipline must be read in light of the Parable of the Lost Sheep (Matthew 18:12-14). The goal of this process is always restoration. Step 1, is to "tell him his fault" privately. If he remains impenitent, follow Step 2: "take with you one or two more" to fulfill the principle of Deuteronomy 19:15. If he still refuses to repent, Step 3 requires that the matter be reported to the whole assembly so that all may lovingly pursue the sinning brother's reconciliation. But failing that, Step 4 means that the offender must be excommunicated. The idea is not merely to punish the offender, or to shun him completely, but to remove him as a detrimental influence from the fellowship of the church, and henceforth regard him as an evangelistic prospect rather than as a brother. Ultimately, the sin for which he is excommunicated is a hard-hearted impenitence.

2. Romans 16:17-18. Paul writes here to “note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them.” The definition of “divisions and offenses” will be key in understanding who Paul has in mind. Obviously, however, it would be teachings that were contrary to the teachings of the church. Paul considered it necessary to insert into his greetings of love this caution against harmful teachings and practices that undermine the truth of Christianity and are its greatest threat. Genuine love will be ready to forgive evil, but it will not condone or ignore it. Those such as Paul, who truly love other believers who are dear to them, will warm them about such things (1 Corinthians 13:6).

3. 1 Corinthians 5:1-13. Having a man in their midst committing gross immorality, Paul tells the Corinthians to “deliver such a one to Satan for the destruction of the flesh.” The apostle says he had written to them not to keep company with sexually immoral people (1 Corinthians 5:9), but now he writes also that they should not keep company with “anyone who is named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person” (1 Corinthians 5:11). The unrepentant person may suffer greatly under God's judgment, but will not be an evil influence in the church; and he will more likely be saved under that judgment than if tolerated and accepted in the church. We are expected to disassociate with  all who say that they are a brother, but had a consistent pattern of sin (the meal was a sign of acceptance and fellowship in those days). We are to judge believers on the inside. Those on the outside are for God to judge and for us believers to evangelize. Those who sin on the inside, the church is to put out.

4. Ephesians 5:11. Paul says here we are not to have fellowship with the unfruitful works of darkness, but rather to expose them. What are “unfruitful works of darkness”, you ask? Is not anything contrary to the teachings of God “unfruitful” in His eyes? The Christian's responsibility does not stop with his own rejection of evil. He is also responsible for exposing and opposing darkness wherever it is found, especially when it is found in the church.

5. 2 Thessalonians 3:6-15. Some of the Thessalonians were in the habit of not working for their own keep. Paul said this casts a bad light on the church and is contrary to the teachings he had handed down to them. Therefore, he says, they were to withdraw from anyone who refuses to work for their own living. In verse 6 we find "the tradition", which tells us there were false traditions (Mark 7:2-13; Colossians 2:8) and true traditions (2 Thessalonians 2:15). Paul's traditions were the inspired teachings he had given.

6. 1 Timothy 1:20 and 2 Timothy 2:17. The Holy Spirit here records that Paul had mentioned Hymenaeus and Alexander as being ones who had rejected “faith and a good conscience,” and suffered a “shipwreck” of faith (1 Tim. 1:19-20). Hymenaeus is mentioned again in 2 Timothy 2:17-18, where Paul says Hymenaeus and Philetus were teaching that the resurrection had already happened, and were destroying the faith of some. This is a clear indication of a false teacher being marked. In 1 Timothy 1:20 we read "may learn not to blaspheme". Paul learned not to blaspheme when confronted by the true understanding of the Law and the Gospel. That was what these men mentioned here needed! God, the inspired text seems to indicate, would teach them and show them grace as He had Paul. But that evangelistic work could not go on at the expense of the purity of the church. In 2 Timothy 2:17 we find the word "cancer", which is pretty self-evident. The word refers to a disease that spreads rapidly in a deadly manner. The metaphor emphasizes the insidious danger of false teaching. It attacks and consumes one's life.

7. 1 Timothy 6:1-5. There is much to discuss in this particular passage, but Paul gives a list of behaviors that indicate that a man who is not consenting to “wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness” should not be fellowshiped. Timothy was urged to separate from such men. Paul identifies 3 characteristics of False Teachers. They "teach otherwise" -- a different doctrine, or any teaching that contradicts God's revelation in Scripture. They do "not consent to wholesome words" -- they do not agree with healthy, sound teaching, specifically the teaching contained in Scripture (2 Peter 3:16). They reject "doctrine which accords with godliness" -- teaching not based on Scripture will always result in an unholy life. Instead of godliness, False Teachers will be marked by sin. n verse 4, "disputes" refers to idle speculation; "arguments over words" literally means "word battles". Because proud, arrogant False Teachers do not understand divine truth (2 Corinthians 2:14), they obsess over terminology and attack the reliability and authority of Scripture. Every kind of strife is mentioned to indicate that False Teachers produce nothing of benefit out of their fleshly, corrupt, and empty minds (verse 5). False Teachers are in a state of apostasy. That is, although they once knew and seemed to embrace the truth, they turned openly to reject it.

8. Titus 3:10. Paul speaks here of rejecting a divisive man after the first and second admonition. Evidently, there is again the thought of unrepentant sinning being a cause for separation and withdrawal. Anyone in the church who is unsubmissive, self-willed, and divisive should be expelled. Two warnings are to be given, following the basic pattern for church discipline set forth by Jesus Christ Himself (Matthew 18:15-17).

9. 1 John 1:6-10. John writes that having “fellowship with one another” when we are “walking in the light.” The definition of walking in the light will be important to the discussion. John says God is light, and in Him is no darkness. If we practice things outside of Him (His will), then we are not walking in the light. In spite of their claims to enlightenment and although the False Teachers may have claimed fellowship with Christ, their walking in darkness refuted such claims.

10. 2 John 9-11. This passage clearly shows that there are False Teachers who are not to be heard or bid “godspeed.” These would certainly include those saying Christ did not come in the flesh (2 John 7), but also seems to include those not walking in His commandments (2 John 6). A failure to be faithful to the fundamental, sound doctrines of the faith (a proper view of the person and work of Jesus Christ, love, and obedience) marks a person as having never been born again. In verse 10, John's prohibition is not a case of entertaining people who disagree on minor matters. These False Teachers were carrying on a regular campaign to destroy the basic, fundamental truths of Christianity. Complete disassociation from such heretics is the only appropriate course of action for genuine believers. No benefit or aid of any type (not even a greeting) is permissible. Believers should aid only those who proclaim the truth (verses 5-8). Hospitality to such people aids the spread of their heresy and inevitably leaves the impression of sanctioning the teachings of these people. Supreme loyalty to God and His Word alone must characterize the actions of every true believer.

Remember, the prescription for church discipline must be read in light of the Parable of the Lost Sheep (Matthew 18:12-14).

The goal of this process is always restoration unless it becomes clear that they will not heed your warnings to repent.

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