Disassociation

The Spirit gave instructions regarding church members who refuse to obey the word of the Lord.  Apparently this was a problem in Thessalonica (2Thess 3:14-15).  In such a case, we have four obligations.  First we take note of that person.  The verb is related to the noun sign, mark or token.  Obviously it means more than just making a mental note.  As Robertson puts it, we are to put a
tag on that man!  Somehow as Christians and as the church we are to identify him publicly so that others are made aware.  This contributes to the shame he must feel as a result of this procedure.  Second, Paul says we must have nothing to do with him.  Literally it means do not mix up together with him.  We are not to keep company with him or associate with him.  Yet the end of the verse requires us to regard him as a brother.  So shunning must not be intended.  We are not permitted to completely ostracize a Christian brother.  Rather, this must refer to some intermediate sanction between full fledged fellowship and complete banishment.  Certainly it includes suspension from the Lord’s Supper which is the public, visible sign of Christian fellowship.  The offending brother is barred from this sacrament in order to be ashamed.  That also serves as a public tag.  Most likely this also means that our social interactions with him are curtailed.  For example, we would not enjoy a meal with him while he is in this condition in the same way we would if he were striving to obey the Lord.  Any social interaction with him would be for the express purpose of calling him to repentance. Third, the apostle demands that we not regard him as an enemy.  Paul knows our innate tendency toward judgmentalism, bitterness and resentment.  We are likely to overstep our boundary and go beyond the biblical injunction.  Do not view him as an enemy, but as an erring brother.  Fourth, we must warn him as a brother.  Not an enemy…  as a brother.  The distinction is clear.  He remains within the fold.  He is entitled to loving discipline.  We do not give up on him.  This seems to cement the notion that Paul is referring primarily to church discipline.  Notice how shame is an instrument of restoration!  We all know what powerful motivation it provides.  The confluence of God’s law and human conscience exerts a mighty influence upon the individual soul, so mighty that most people cannot stand it.  A crushed spirit who can bear? (Prv 18:14)  God will use it as an instrument of discipline in guiding His beloved and erring children.  These four obligations are difficult to fulfill.  If followed they create tension.  People feel awkward.  Feelings may be hurt.  Shame is brought to bear.  But this is the teaching of holy Scripture.  We do well to heed the instruction of infinite wisdom lest we too require the painful influence of shame.

Shame and Shunning

Naughty children have heard from their disappointed parents the oft repeated phrase Shame on you! It expresses verbally what the disobedient feels internally and the public senses collectively. Blushing under that uncomfortable sensation evoked by a guilty conscience, the child averts his eyes from wagging heads. It is a deeply painful experience that is not soon forgotten. In fact, many adults can recall such experiences with vivid detail well into their later years.

As an attendant of guilt, shame exerts a powerful influence on the mind and heart. Adam and Even felt its sting and in vain attempted to evade its influence and conceal their guilt. Out of desperation they donned fig leaf loincloths, but it was a failed effort. The screams of conscience could not be quelled. The frown of God could not be hidden. Like a shadow, shame now became the constant companion of fallen human beings. David describes it as being covered with scorn and disgrace (Ps 71:13) or being clothed with dishonor (Ps 109:29). What an apt depiction of guilt’s accomplice! No child of Adam is immune from that painful inward sensation that chases every sin.

Because it exerts such a negative sway over one’s psyche, shame serves as a strong deterrent to sin. A man’s most vile and wicked desires are often publicly restrained for fear of falling into open disgrace. Does this not explain, in part, the reason why the Pharisees were like whitewashed tombs? (Mt 23:27). They feared public humiliation. Because of its restraining influence, shame has been applied by our infinitely wise God as a means of reclaiming His wandering children. For example, when the leadership of a church formally admonishes a disobedient member, it serves as a spiritual Shame on you! As a formal, public act of applying shame on the erring member, it exerts a heavy influence in the experience of the culprit. Other more severe measures, such as suspension from the Lord’s Supper and excommunication from the membership of the church carry with them more acute degrees of shame. These censures are applied in an effort to reclaim the disobedient member from the dangers of sin. By the Spirit’s power under God’s blessing such means are often effective tools in the loving discipline of God’s people.

Consequently, Paul writes in his letter to the Thessalonians, If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother (2Thess 3:14-15). He is referring to a disobedient member of whom the church is to take note. The apostle commands the church to distinguish the member for others to see. He is to be marked out. A.T. Robertson says it means to put a tag on that man. How this is done is not specified (e.g. by letter, public announcement, etc.). The point is that the church as the church must identify the offender so that all can take note.

Paul also requires the congregation to have nothing to do with him. The English translation here may be somewhat misleading. Literally it means do not mix up together with him or do not associate with him. It does not mean to shun all contact but to curtail certain expressions of fellowship, both ecclesiastical and individual. Such exclusion from ordinary associations might be an effective means of pricking the member’s conscience with shame’s painful inward sensation. In fact as the apostle makes clear, the church must disassociate from him that he may be ashamed (v. 14).

The next verse helps clarify the nature of this disassociation. Specifically, the congregation must not regard him as an enemy, but warn him as a brother (2Thess 3:15). In other words, he still must be looked upon and treated as a Christian, albeit an erring one. He is not an enemy, but a brother in need of discipline, care and oversight. Historically this has been understood as a justification for suspension from the Lord’s Supper (e.g. WCF 30.4). During such a suspension, the church does not associate publicly and formally with the brother, i.e. those who are spiritual do not testify and cherish their love and communion with him at the Lord’s table (cf. Gal 6:1; WLC 162). But the man is still considered a brother entitled to certain privileges not afforded to unbelievers. He is not totally ostracized from Christian fellowship. In other words, he is not shunned.

A family does not shun but trains a disobedient child. Within a familial context, discipline is never penal but always remedial. The aim should be to shape and restore the child, to guide and govern his behavior, so he can live within the family circle for the common good. Similarly, a church family is not to shun but train an erring member. As a means of grace its loving discipline should be designed to bring the member’s character and conduct into conformity with the will of Christ so he can serve the common good. If he remains impenitent, then the time may come when he is excommunicated and treated as an unbelieving outcast. But even then he should be viewed not as a lost cause to be despised and ignored, but as an object of pity, prayer and evangelism. No church has the right to prohibit him from public worship unless he poses a threat to the physical safety and well-being of the flock. The excommunicant needs to be in the pew so he can hear from the pulpit!

The verb translated have nothing to do with is used only three times in the New Testament (1Cor 5:9, 11; 2Thess 3:14). In each case the context is a situation of church discipline. Paul told the Corinthians they were not to associate with a professing Christian who is living in sin, and as he further explains they are not even to eat with such a one (1Cor 5:11). If a man is dogmatically impenitent, the church must put the mark of disgrace upon the unabashed member both officially and collectively. Hopefully he will be ashamed and, if possible, reclaimed for Christ. In such a case, both sacred and civil fellowship must be interrupted. By this impenitence the erring member forfeits participation in the Lord’s Supper. He also surrenders the normal benefits of friendship with other Christians. But notice, while ecclesiastical and social fellowship are curtailed, concern and contact are not totally withdrawn. He is the object of pity, not scorn. He must still be evangelized. The gospel must be proclaimed and he should listen!

We must also keep in mind that the severest of disciplinary measures is applied only in the case of impenitence. If the member remains unapologetically entrenched in his sin, then the censure of excommunication administered. But let’s be clear. It is a situation in which he exhibits no repentance – no sight and sense of sin’s danger and filthiness, no grief over and hatred of its evil, no turning away from the sin to God, no apprehension of divine mercy in Christ, and no intent or endeavor to follow the Lord Jesus (cf. WLC 76). When a professed Christian behaves like this, then (and only then) the people of God must officially and collectively apply even the severest means of God’s appointment in an effort to reclaim him (cf. 1Cor 5:5). Such a measure includes not only cutting him off from the visible community of faith, but also denying him the ordinary benefits of social discourse and friendship. The professing Christian who is notoriously guilty of sin must be shamed. Christians must not commune with him either at the Lord’s Table or in ordinary meals, which are an expression of friendship. Shame’s powerful influence just may divert him from the path of destruction and rescue him from the pains of hell! So the erring member is shamed both formally and informally by the church officially and by the members individually. There is no communion with a person who claims to follow Christ but clamors after Satan. Such a scandal must not be tolerated by the church of Christ. But again, this does not prohibit all possible contact. The excommunicant remains the object of pity, prayer and evangelism!

Moreover, if the member who has fallen into sin repents, then those censures which have been effective are to be withdrawn. The church is not permitted to take its pound of flesh! She is not entitled to punish a wandering sheep to gratify a sinful desire for revenge. She must keep in view the teaching of Paul who said Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness (Gal 6:1). Her treatment of repentant members should be a reflection of how they are treated by God: If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1John 1:9). Does there need to be proof of genuine penitence? Yes, for as John’s clarion call made clear, there must be fruit in keeping with repentance (Mt 3:8). But this must be sought with humility and a spirit of gentleness (Gal 6:1). Christ’s under shepherds must keep watch prayerfully in hopes of seeing those spiritual virtues and disciplines in the member’s life that are displayed in the lives of all the rest of Christ’s sheep (e.g. Gal 5:22-24). As spiritual leaders they must guard against applying overly severe and unwarranted measures simply because the member has erred. Some additional methods of accountability might be required, such as frequent counseling sessions or regular updates, but extreme measures akin to Roman penitence go beyond the biblical pattern. For instance, to demand compliance with a contract requiring a detailed history of past sins is not only unhealthy but unbiblical. If a man repents, why demand such a rehearsal of previous sins and failures? Where do we find this in the teaching of Christ? It is a man-made tradition. There is no scriptural warrant for such a vindictive measure.

In sum, shame exerts a powerful influence in a sinner’s heart and life. God uses it to curb sinful behavior and to reclaim wandering sheep. Through the instrumentality of His church King Jesus utilizes shame as a means of grace in rescuing erring members from destructive paths. In extreme cases, even the ordinary benefits of friendship are to be withdrawn in hopes of recovering the impenitent member from sin. But the church must not go beyond what Christ has commanded since this would be to usurp His authority as the chief Shepherd of the flock. Let us be thankful for the efforts and concern of faithful under shepherds as well as true friends who care enough to say Shame on you! If the Lord’s hand is heavy, then perhaps we will acknowledge our sin. Blessed is the one whose transgression is forgiven, whose sin is covered (Ps 32:1).

Bodily Training

We live in a culture of extremes. Consider our approach to physical fitness. At one end of the spectrum are those who seem to care little about their physical health or bodily appearance. At the other end are those who consider their physique and bodily condition as a pearl of great price! While the former live and eat without apparent regard to nutrition or fitness, the latter look like slaves who worship the body in an attempt to maintain some extreme standard of strength and beauty. Gyms, spas and workout facilities of all shapes and sizes are rapidly multiplying. Magazines are replete, even preoccupied, with the physical attributes, both attractive and unattractive, of modern celebrities. Plastic surgeons are getting rich by exploiting the vanity of modern body-worshipers. Granted, the human body is fearfully and wonderfully made (Ps 139:14), but the fact remains: it is made! It is not worthy of worship. Yet in typical idolatrous fashion darkened man has exchanged the glory of the immortal God for an unrealistic and lust-driven image resembling mortal man (Rom 1:23).

Perhaps this has to do in large part with the desire of the flesh, but also I think with the pride of life. For too many, health, beauty and corporal strength appear to be the signs of success. In a bygone era obesity was the tell-tale sign of opulence. Today, affluence seems to be signaled by a tanned, toned and tummy-tucked body. For the contemporary idolater who serves at the altar of physique, the final reward will consist in part of a tombstone which reads, “He was born, lived, ate well, worked out, looked great, and died.” After a few short years, like a vanishing mist, a human life ends. One is forced to ask the question, Does the end justify the means? Wisdom answers with a resounding No! In the whole scope of things, how satisfying is a good looking corpse?

Paul observes, while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come (1Tim 4:8). He admits that bodily training provides some benefit, but not to the degree ascribed to it in our day by its more extreme devotees. From the apostle’s perspective, the true value of bodily training stems from its serviceability to the Kingdom of God. I think his comments issued in another context are germane: The present form of this world is passing away, and I say this for your own benefit… to promote good order and to secure your undivided devotion to the Lord (1Cor 7:31, 35). Attention to physical fitness is well-founded when it promotes good order and devotion to the Lord! In other words, bodily training can make one more physically and mentally fit in this life to serve the cause of Christ. But far more valuable for this world and the next are the spiritual disciplines by means of which every follower of Christ may grow in godliness. If a Christian devotes himself to the Word, sacraments and prayer with the same kind of devotion, diligence and determination our culture dedicates to bodily discipline, the benefits will be enormous and everlasting. This is because these are the means through which Christ communicates to us the benefits of His mediation (WLC 153). Such saving graces as evangelical faith, repentance, love and obedience are nourished and strengthened by the Holy Spirit through a believer’s consistent devotion to the ordinances of Christ. This is how God ordinarily blesses His people. We wait and pray and hope for His gracious, heavenly influence as we pursue godliness through these means. So let us rejoice and wait patiently at these gates so we might receive according to the promise of our gracious King those most precious gifts of life and favor from the Lord (Prov 8:34-35).

Handed Over To Satan

Paul mentions almost in passing the regrettable condition of Hymenaeus and Alexander, whom he had handed over to Satan that they may learn not to blaspheme (1Tim 1:20). It is a mysterious and spine tingling phrase that is relatively obscure as far as disciplinary measures go. What does it mean to hand over someone to the devil? Is Paul talking about church discipline? Or is he referring to an apostolic prerogative? Or perhaps could he be alluding to some uniquely Pauline measure that consisted in part of chanting imprecatory psalms or offering maledictory prayers? We are left wondering what exactly was involved in this severe measure.

Paul employs the same phrase in the case of the incestuous Corinthian who took his father’s wife, something even the pagans refuse to tolerate. Having already pronounced judgment himself, Paul directs the congregation to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord (1Cor 5:5). This suggests that the measure was not a uniquely apostolic or Pauline privilege. The church herself utilized it with success. The man eventually repented and was readmitted to full fellowship (2Cor 2:6-8). Interestingly, God Himself employed this measure or something like it when He said to Satan, Behold, Job is in your hand; only spare his life (Job 2:6). Of course the rest of the story describes in painful detail the severe physical, mental and emotional assaults endured by Job at the hands of the evil adversary. It was not Job’s sin that demanded suffering but God’s sovereignty that ordained it even though the measure itself seems to have been commensurate with if not identical to the handing over to Satan mentioned by Paul to Timothy.

The precise nature of this spiritual extradition to the powers of evil is obscure. But one thing we may safely conclude is it involved pain and suffering, perhaps physical, certainly spiritual. Hymenaeus and Alexander received a severe censure of church discipline designed to prevent further sin from infecting the church and to reclaim if possible these professing but erring Christians. They must learn not to blaspheme. God would honor this disciplinary measure by lowering His hedge of protection and exposing them to danger. What a terrifying chastisement! Satan is pure evil and a malicious murderer. His nature knows not one ounce of pity. Therefore to be placed under his authority, if even temporarily, would be a frightening and dreadful sentence.

But as Scripture reveals true change in a sinner only comes by way of the cross. It is folly to those who are perishing, but to us who are being saved it is the power of God (1Cor 1:18). The cross was the instrument employed at one and the same time by God’s love and Satan’s malice. Though Satan meant it for evil, God overruled it for good. In like manner, every cross appointed for us is ordained by our heavenly Father who knows what is best and will use whatever means necessary to preserve us from perdition.

Although we may not know exactly what constituted being surrendered to Satan, we do know that like all other disciplinary measures God utilizes it for good – for the good of Christians individually and the church corporately. Let us thank our Lord for His infinite wisdom and steadfast love from which nothing in heaven or on earth can ever separate us.