Word of Salvation – Vol. 49 No.6 – February 2004

 

Shaming the Disobedient

 

Sermon by Rev J Westendorp

on 2 Thessalonians 3:6-15

Scripture Reading:  Matthew 18:15-20; 2 Thessalonians 3;

Heidelberg Catechism Q/A 83 & 85

Suggested Hymns:  BoW 348; 19a:1,2,3,4,9; 451; 415

 

Congregation of our Lord Jesus Christ.

Many of the cults and sects have a practice that they call “shunning” or “shaming”. This practice is aimed especially at those who want to get out of the cults. The idea is that the person concerned is totally isolated by others in the community. Other members refuse to have anything to do with them. Even closest family members will not talk to the person concerned.

On one occasion we had a family join us from one of the cults. These folk had come into contact with Reformed teaching and the doctrines of grace. So more and more they saw the legalism and sectarian nature of their church. But that church put immense pressure on them to stay, by ‘shunning’ them. Close friends would not return their phone calls. Business associates not deal with them. Letters were returned unopened. People passed them by on the street. It took a lot of hard work and courage for this family to leave and join the Reformed Church.

We question that sort of practice, and yet? Here we have a Bible passage that we don’t often stop to study, a passage that we easily skip over. And it seems to teach this very practice of shunning and shaming. So if this is Biblical, then when do we apply this, and how do we put it into practice? Is this an area where we should perhaps learn from the cults?

1. The Problem

Let’s begin by understanding the problem Paul is dealing with. Because if we misunderstand the problem we will probably misapply the practice. The problem in this last part of 2 Thessalonians 3 is laziness. People who couldn’t be bothered working and who lived off handouts. At first glance that seems like a relatively minor offence. And would a minor problem like laziness deserve shunning and shaming? If that’s the case, then what about far worse sins, like stealing or lying or adultery?

But let’s be careful. Was this really a minor problem at Thessalonica? Notice that Paul devotes more than half the chapter to this problem. And he had already raised the issue in his first letter to them. Twice in fact: “We urge you… to mind your own affairs, and to work with your hands, as we directed you” (1Thess 4:11). “We urge you, beloved, to admonish the idlers…” (1Thess 5:14).

Here in this second letter he informs them that he has now heard that laziness is still a problem. “We hear that some of you are living in idleness!” (vs 11). However, the problem is not merely laziness. The problem is that people who have nothing to do are tempted to meddle. Folk with time on their hands are tempted to put their nose in other people’s affairs. And so Paul charges them not just with idleness but with being meddlesome. “They are not busy, they are busybodies!”

We can actually go into the problem a little further. This wasn’t just a moral issue. This was also faith issue. Nor was laziness just a personal preference. These people encouraged others to be lazy too. Let me explain: One of the key issues Paul addresses in these letters is ‘The Return of the Lord Jesus Christ’. These people believed Jesus would reappear any day soon. So Paul had to tell them that this was probably not going to be the case. That certain other Biblical prophecies, such as about the Antichrist, needed to be fulfilled first. But these people persisted in believing that Jesus’ return was just around the corner.

So what’s the problem? Shouldn’t we all live as if Jesus was about to return? Sure! But these people took that a step further. They asked: If Jesus is about to come, what’s the point of working? If you knew Jesus was coming on Tuesday, would you still go to work tomorrow? Why mow lawns, wash clothes, repair cars and prepare tax returns? If Jesus is coming at any tick of the clock, isn’t it all rather pointless?

For these people the Second Coming became an excuse to loaf around. And they encouraged others to sit on their hands too by this attitude. Living in a Greek world made this a doubly attractive option. Greek wisdom and philosophy looked down on work, especially manual labour. It’s only spiritual realities that really count. So work was despised.

All of this ignores the Biblical tradition that has a very high view of work. God made us to work in His world and our work brings glory to Him. Martin Luther understood that very well. A parishioner once watched Luther plant fruit trees in his yard. The man claimed it was rather futile doing that since Jesus would soon return. Luther replied, “If I knew Jesus was coming tomorrow I’d go right on planting fruit trees.”

Some of you may ask: but why make a big deal of this? Laziness will always be around. Okay, so when we look at the problem it’s a little more serious. Others in the church are affected and their view of God is all wrong. And they play down the Biblical importance of work. But we still wonder! Surely there are far worse sins than mere laziness.

That reminds us that this teaching of our text is fairly broad and general. It’s general enough to apply to other sins too. So we can’t escape the conclusion that this practice of shunning has wide implications. If the lazy and the idle need to be shunned and shamed, then even more so other sinners.

What we are talking about in these verses is what we call ‘Church Discipline’. It’s part of a process where we deal with wilful and public sin in the church. And then not just the big sins that make the headlines, but the little sins too.

In Reformed Churches we recognise this as one of the three marks of a true church. Discipline has to be part of the life of the church and for three reasons:

1. Discipline is needed because public sin gives the church a bad name. If laziness marked most of the members of our church then that would be a scandal.

2. Discipline is needed because persistent sin endangers people’s spiritual life. There is no blessing from God on laziness and disobedience. It needs to be dealt with.

3. Discipline is needed because public sin dishonours our God. It is no witness to the glory of God to be lazy and a busybody.

2. The Process

Okay, it helps us understand the practice of shunning when we look carefully at the problem. But the practice becomes even clearer when we look at the process Paul has followed. This practice of shunning and shaming doesn’t just come out of the blue. Jesus made that clear in the gospels, too. In Matthew 18 Jesus also spoke about shunning and shaming. About people we should no longer regard as fellow believers but as pagans. But Jesus puts that into the context of a whole process. A process that begins by you personally going to the offending brother.

Discipline needs a process and we see some of that process clearly in our text. Notice, for example, the various steps that have already been taken. Paul is not at all suggesting that whenever you see a lazy person to just shun him or her. Far from it. This practice is really the end result of a long process.

I already mentioned that Paul addressed this problem in his first letter to them – that he twice mentions the issue of idleness and calls people to deal with it. But he does more than that. Paul also mentions his own example as part of the process of dealing with this problem. He had worked hard among them, labouring day and night. He had even refused a stipend, instead supporting himself by his trade as tentmaker. He wanted to be an example to this church where idleness was a real problem.

Furthermore, Paul had also dealt with the issue while he was with them. He didn’t just leave it as a problem for the local people to sort out. While he was there he had challenged the people who sat on their hands all day. He suggested, “Well, if you don’t work, you’d better not eat either.”

Now in this second letter he writes to them yet again. This time much more explicitly. And with some very strong language. More than that – he comes across quite authoritarian. The word command is used several times in this chapter – and three times in our text. Paul is not just giving some good advice. This not just a polite request. We gave you this command: If a man will not work, he shall not eat!

That is the language of an army general giving an order to the troops. And then the opening command to shun this person is even given in the Lord’s name. There is no higher authority than that. So we are faced here with a command given in the name of the Lord Jesus Christ. In other words: just do it!

The military language in the text is not just limited to this idea of issuing orders either. The word for ‘idle’ in verse 6 is actually a military term. It’s a very expressive word for being slack. It was used for a soldier who broke ranks while on parade. So these slackers are out of step with the rest of the church.

Do you see the process Paul has engaged in so far? He dealt with the issue while he was with them. He showed them by example that God’s people should not be idle. He wrote about it in his first letter and again much, much more strongly now. And if these people still persist in being lazy busybodies, then shun and shame them.

At the same time we should also notice the beautiful balance in our text. Paul’s firmness and authoritarian approach is balanced by tenderness and concern. For one thing, he continues to refer to these idle busybodies as brothers. Paul means a Christian brother, in other words, a fellow believer. So in the process of discipline we need to give people the benefit of the doubt.

It’s true that Jesus teaches us that we will know people by their fruit. But let’s not too quickly assume that unchristian behaviour is a sign of unbelief. Jesus made that clear, too, in the process he spelled out in Matthew 18. As long as possible we need to keep relating to those who sin publicly as brothers and sisters.

It is also interesting to note who is involved in the process here. Paul doesn’t say that the church’s office bearers should kick these people out. Instead Paul clearly implies that this advice is for the whole church.

That is where church discipline has so often fallen down in the past. We’ve seen the elders as the ones who ought to discipline the disobedient. Let them deal with it. Instead Paul sets out a process where the whole congregation is involved – lovingly involved in dealing with their Christian brothers and sisters.

It’s sad of course that often this process is seen as unloving. The problem is that it is often difficult for us to balance firmness with tenderness. It’s not easy being strong and laying down firm commands in the name of the Lord and at the same time showing tenderness and compassion. That’s hard! And yet this blend of tenderness with firmness is the process our text sets before us. Those who are parents will recognise that the same balance is needed with our kids. It’s the Biblical balance of blending firm boundaries with unconditional love.

3. The Practice

Having understood the problem and looked at the process, let’s now examine the practice. Paul makes quite clear what this shunning is all about. And Paul is firm and resolute about this practice. He realises more may be needed than all his writing, and his example, and his orders. So he introduces this practice of shunning and shaming as the final remedy.

Again the language Paul uses is very expressive. He tells the Thessalonians in verse 14 to mark those who do not obey his instructions. The NIV translates it as ‘take special note of him’. That takes more than just a cursory glance. It means, too, that we don’t just act on hearsay, or the gossip of others. This is too serious to be taken lightly. We take careful note of those who disobey.

And then Paul comes to the actual shunning: have nothing to do with him. Do not associate with him! Again the language is colourful and expressive. The idea is that we deliberately withdraw from those who continue in disobedience. The word he uses was used of a sailing ship that furled its sails. By doing so it drew back from other boats. Withdraw fellowship from such people, like a ship drawing back as it furls its sails. Here is a deliberate and intentional backing away from those who disobey.

Paul means that we are not to extend Christian fellowship to these kinds of people. In 1 Corinthians 5 there is an extreme case of a man who lived with his father’s wife. And there Paul says not even to eat with a person who is so sold on sin.

Paul furthermore makes clear the purpose of this practice. This practice has a very specific and intentional purpose. It is to shame that person into repentance from his sin. So the goal is not to punish. The aim of the exercise is to restore them. These people have broken rank. And they need to realise how much they are out of step with the Christian community. They then need to fall in line again by repentance and obedience.

I suggest that all this happens far more than we realise. Right now I could mention some names of people in our church. People from whom others are withdrawing because some sin is not being dealt with. It’s as if God’s people almost instinctively practice what Paul teaches. And we need to pray that these folk will be shamed to return to the joy of obedient living.

Unfortunately those being shunned don’t always understand what is happening. I’ve had people complain that they are being ignored by the church. But I’ve observed that it was not by oversight, nor by neglect. But simply by the church almost sub-consciously carrying out Paul’s advice. At times like that we need to say to such people: Do you understand that in this way the Lord has been disciplining you? Your isolation from the Christian fellowship has been for a reason. God wants to show you the blessings you are missing out on. And in that way encouraging you to deal with certain things in your life.

Paul makes very clear that this is to be our motivation. It is to see the disobedient restored to God and His church. That’s why he calls us not to treat such a person as an enemy. Rather to admonish him and warn him as we have opportunity. But to do that from the perspective of being brothers in Christ… sisters in Christ. To do it as a fellow sinner who needs just as much the saving work of Jesus. As a brother, as someone who also needs God’s grace and God’s forgiveness. As a sister, as someone who also needs the Lord Jesus in her life.

This is where I have my problem with the shunning and shaming that is done by the cults. They virtually do treat the one being shunned as an enemy. My friends whom I mentioned earlier were hated as betrayers of their cult. And the shunning was more of a punishment for them daring to leave.

Okay, they said that it was for their spiritual welfare. But that was because they saw salvation as being exclusively for their church. They believed they were the only true church. And so the shunning only further highlighted how far they were from the grace of God.

Today in our world of rampant individualism, Christian discipline has fallen on hard times. Let’s learn again the firm but gentle art of ‘shunning and shaming’. But then always admonishing the disobedient as fellow sinners on the same journey to glory.

Amen.