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8/8/2019 The Ban Insiders Movement Conference

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Gods Commands for Dealing with Pagan Religions and

Pagan Religious Practices: The BanDavid Talley, PhD

Biola University, Talbot School of Theology Grace Evangelical Free Church of La Mirada

A paper presented to the "Insiders Movement Conference: A Critical Assessment."

The way in which God deals with his people throughout time has some distinctions. For

instance, in the Old Testament, the Lord sought to create a physical sacred space in which his

people were to dwell and where the Lords presence could dwell in the tabernacle.

Consequently, the land had to be cleansed for this to happen, and the people lived separately

from the nations. They were to be a light to the Gentiles as they lived in light of the Lords

commands and as a result were recipients of the outpouring of his blessings (cf. Deuteronomy

26:16-19). As the nation was blessed over and above any surrounding nation, the nations of

the world would be drawn to know their god (cf. the days of Solomon). This is the way I

understand the thrust of evangelism in the Old Testament.

However, in the New Testament, the Lord is seeking to create a spiritual sacred space

in the body of Christ, in whose individual members the presence of the Lord dwells, with the

intent that this body is to be salt and light (Matthew 5:13-16) as it lives in the midst of all

the nations of the world. Hence, the command to go into all the world and to preach the

gospel (cf. Matthew 28:18-20).

When it comes to the Old Testament practice of the ban, it may seem somewhat

foreign to New Testament believers, but there are implications that are important for us as weconsider the pagan religious practices that still abound in our world today. Therefore, it is

important for us to draw out those implications and apply them to our contemporary situation

of living as the people of God.

A Summary of the Teaching in the Old Testament concerning the BanDefinition of the Ban

The Theological Dictionary of the Old Testament defines ban as Aconsecrate

something or someone as a permanent and definitive offering for the sanctuary; in war,

consecrate a city and its inhabitants to destruction; carry out this destruction; totally annihilate

a population in war; kill@ (V:188). The point in war is to annihilate it all. This practice wasfound in other Ancient Near Eastern dynasties, so it was a common practice of other nations.

Old Testament teaching concerning this practice

The legislation for the ban is first provided in Deuteronomy 7:1-11 (regulations for

warfare when the nation is still out of the land) and Deuteronomy 20:10-18, especially verses

16-18 (regulations for warfare once the nation has occupied the land). In Deuteronomy 7:2, it

states, A...defeat them, then destroy them totally. Make no covenant with them and show no



Second, a major concern of Yahweh for His covenant people was that they would not be

negatively impacted by the wicked practices of the pagan nations with regards to idolatry (cf.

Deuteronomy 7:3-4; 20:16-18). In other words, the Lord is creating a context where Israel

would not become followers of these false gods like the Canaanites living in the land. The Lord

was seeking to protect his people from the temptations that the gods of the land presented to

them.2

The nation had a natural tendency toward idolatry because of the culture in which theylived. So the Lord destroys, i.e., completely annihilates, the people. The logic of the passage is

1) if the people remain, then 2) the Israelites will intermarry with them, then 3) the Canaanites

will turn Israels heart away from the Lord, then 4) the Israelites will serve the false gods, and

finally 5) this will incur the Lords wrath. We must note that this is the Lords understanding

and appraisal of the natural inclination of humanity. Humanity naturally gravitates toward the

idolatry of the culture if it is allowed to flourish. As a consequence, the Lord goes to step #1 in

the logic of the passage and destroys the people, their gods, and their ideology.3

The point is

that the purity of Gods people is to be preserved and protected. Exposure to pagan systems

can lead to the embracing of these systems, which can lead to the adoption of these systems

and the subsequent rejection of Yahweh.

This same concept is found in the New Testament. Even though we live in the world and

are to be salt and light to the world (cf. Matthew 5:13ff), we are clearly commanded to

Love not the world, neither the things in the world (1 John 2:15). In reference to our new

self where Christ is all in all, we are to put to death or lay aside anything that is not

consistent with the setting of our minds on the things above(Colossians 3:1-17). With regard

to false teaching we are to preach the word; be ready in season and out of season; reprove,

rebuke, exhort, with great patience and instruction (2 Timothy 3-4). Even though some may

desire to have their itching ears tickled, we are to stay the course with the inspired word of God

and proclaim him. Similarities abound in the new covenant. The consistency throughout is

summarized in two points: 1) the need for truth (light) to be embraced and perpetuated

without compromise (darkness), and 2) the danger, even tendency, for darkness to overtakelight.

Third, the Lord was seeking to protect the holiness of his people. The nation was to be

set apart, clearly identified as his people (cf. Deuteronomy 7:6; 20:18). The point is that God is

holy or other than anything/one in this world. His people are also to be holy or other than

the people of this world. His followers should be clearly marked as his followers. This

marking is not simply internal (as marked by loving the Lord with all of ones heart, soul,

might, and strength) but rather was to have a definite external sense (even beyond

circumcision). The people were to be in the world but not of the world. They were

markedly distinct as the people of the Lord. At issue here is that the people were never to give

2 The Ancient Near Eastern understanding of the pantheon of gods was very much a part of Israels worldview. The temptation to shift allegiance and worship from god to god was a

normal pattern in the culture of the day. The Lord is seeking to combat this worldview by

destroying the gods that may tempt them.3 Note: Even after being in the land, idolatry was not to be tolerated, but rather obliterated.

Cf. Deut 13:12-18. This is a consistence practice throughout the teaching of the Old

Testament and the failure to obey it is the cause of the constant failures of the nation.



their love or even have the appearance of acknowledging the pagan gods of the land.

Looking like a pagan through tolerance of false gods and religion or worse the practice of

false gods and religion was not an option. With the Lord as their sovereign god, there was no

room for the embracing of anything less than the other than of his person. Everything was to

be defined by his person and work.

Fourth, this command was to confirm the Lord=s oath given many generations before toAbram (cf. Genesis 15:16; Exodus 34:11). God is continuing his movement toward

reconciliation with humanity by creating a people for himself to worship him exclusively (cf.

Deuteronomy 9:5; 7:8-9). They were chosen by him to be his people in his land with the sole

focus of worshipping him and carrying out his purposes in this world. There would be no room

for paganism and idolatry. The point is that God is doing a work in this world, drawing people

to himself. He accomplishes this even through the most bizarre circumstances. In this instance

he makes a people from those who are not a people, he takes a people from a nation to make

them a nation, he sets his affection on those he chooses, etc.

All of this teaching is set in the Mosaic or old covenant context. The Lord does not call

his followers today to occupy a territory, such as Hollywood, and make it sacred space by

obliterating the Canaanites of that city and destroying the idolatry of that industry.

However, it does point to certain implications about the Lord, his work in this world, his view of

pagan religion, his concern for his people, etc.

Implications from the Old Testament Teaching on the Ban1. The Lord is holy. R. C. Sproul states that this is defined as the Lord being other than

anything/one in this world. No theology book can contain him. No human word is

adequate to reference him. No human mind can grasp him. There is nothing in physical

reality, which can compare to him. He is simply other than. As such, he is to be

presented in all his glory with no reducing of his majesty. If presenting the Lord in this

light is offensive to people, then that is between them and the Lord. The Lords people

are not in any way to compromise the Lords character, words, purposes, or actions in

this world. Any openness to or toleration of pagan religions/religious practices is an

abomination that profanes the name of the Lord. Such pagan thoughts, practices, and

teaching are to be crushed, obliterated. He redeems people out of this and intends

that they remain out of this as a people who are distinctly his. We are to steadfastly

and unashamedly proclaim him (cf. Colossians 1:28).

2. The Lord seeks to maintain the holiness of his people. The holiness of his people, being

set apart for him or the other than of their lives, matters to him. In no way are his

people to give way to anything that compromises their own holiness. In other words,it is imperative that they look like the one they are following. They are to be distinct

from the world around them in belief and worship and living. This is the Lords primary

concern here. If other nations were to have a problem with the persons, which the Lord

has recreated his followers to be in passions and purposes as outlined clearly by his

revelation, then that is between them and the Lord. The Lords people are to live as the

people of the Lord, committed to his purposes and glory in all things.



3. Pagan religions and pagan religious practices are not to be tolerated in any way. The

posture of one who follows the Lord is to destroy these practices. They are not

allowed to live because they bring death because they defy the holiness of the Lord.

In a contemporary context, it would mean that the Lords people do not embrace any

aspect of these religions or religious practices or encourage any of their

teaching/practices as to legitimacy, but rather expose them as being contrary to theLord. Idols, whether false worship, teachings, or practices,

4are not to be preserved or

given a new name or painted with a new face or given an alternate meaning or

justified as good. They are to be exposed and denounced. There is very little that is

seeker friendly or culturally sensitive about this. It does not disregard wisdom or

the love component of speaking the truth in love, but it is bold and clear. The focus

is clearly on honoring the person of Christ rather than being sensitive to cultures.

[See Appendix Two: Maintaining Purity in the Body: The Teaching of 2 John in Light of the False

Teaching of the Worlds Religions]

4. The Old and New Testaments are simply two different ways of living out the clear

teaching that light has nothing to do with darkness except to be shined in a manner

that removes the darkness. In no way is darkness to have a place in light. There is to be

no covenant or marriage between the two. God is light and in him there is no darkness

at all (1 John 1:5). In the Old Testament the light overwhelmed the darkness, and in

the New Testament the light penetrates the darkness. In both cases, darkness is

obliterated. In neither case is any aspect of darkness embraced. When light shines,

darkness ceases to exist. When darkness is pursued, the light is left behind.

Specific Thoughts on the Insiders MovementIt seems to me that no one at the table of this debate is longing for heresy or pushing

an agenda to destroy Christianity. It seems that no one is attempting to knowingly denigrate

Christ or refuse his exaltation. From what I understand, this debate is made up of Christians,

and there seems to be a legitimate desire to take the gospel to the nations who have never

heard.

At issue seems to be at what point the practical concerns of ecclesiology become

doctrinally heretical when the Bible does or does not (I leave this open) explicitly provide

parameters? OR at what point does sensitivity to culture (METHOD) become the focus to the

extent that the exaltation of Christ (MESSAGE) is no longer the focus or even denigrated? One

of the main difficulties seems to be the different means of evangelism in the culture of each

testament (as I argue earlier, although I have not necessarily defended it), operating underdifferent covenants. However, in neither testament is darkness, that which is contrary to the

Lord (specifically paganism), legitimized as having anything to offer that which is of the Lord. In

4 It is interesting that in a book focused on the three tests of Christianity (the person of

Jesus having come in the flesh, obedience to the Lords commands, and loving the brethren)

John closes with Guard yourselves from idols (cf. 1 John 5:21). Idolatry is ultimately

anything/one, or even any doctrine, that is not consistent with the revelation of God.



neither testament is darkness given any value to be preserved for or integrated into that which

is sacred.

The Old Testaments teaching on the ban may, on the one hand, simply serve as a

normative warning when it comes to taking the gospel to a culture dominated by a pagan

religion. It, then, will simply serve as a Watch Out! On the other hand, it may serve as

foundational teaching and normative directive to what it means to take the gospel to anotherculture. As such, the intent of its teaching must be transferred to our new covenant context

and serve as part of our paradigm for evangelizing, especially as it pertains to the discussion of

the Insiders Movement. Or, as a final possibility, it may serve as a both/and to these first

two possibilities.

What I think is clear is that the Lords people have a tendency toward drifting,

regardless of which covenant one is in. So, the question, then, becomes at what point is

adapting to a culture (METHOD) a compromise that denigrates the Lord (MESSAGE) and leads

to this inevitable drift. The history of the Jewish people in the Old Testament clearly points to

any compromise as the open door that unavoidably leads to drift. The history of Christianity

as found in the New Testament and beyond points to the same. My own life points to the

same, as I am certain your life does. The New Testament calls believers to be yoked with

Christ (Matthew 11:29-30) and to not be bound together with unbelievers (2 Corinthians

6:14-18). So, at what point is the Insiders Movement binding itself to unbelievers (METHOD)

to the exclusion of Christ (MESSAGE)?

One more point that needs to be explored is our understanding of the gospel. What is

the power of the gospel? How does one finally get to a point of yielding to Christ? Is it the

movement of the Spirit of God in a person (cf. 1 Corinthians 1:26-31, especially verse 30, by his

doing) or well thought out apologetics that win the mind or blurring the distinctions between

pagan religions and our own so as to make them comfortable and open to discussion (along the

lines of the very popular seeker friendly church movement)? It seems that everyone brings

something different to the table that must be taken seriously and must be presented humbly.Where does each person need to be refined? And more importantly, how do we stay the

course and bring glory to the Lord in everything?



APPENDIX ONE:

A Test Case from the Book of Judges:

An Explanation concerning the Failure of Israel to Become the People of the

Lord

When we get to the book of Judges, we must ask how could Israel have strayed so far

from what Yahweh intended? How can they be his chosen people in his chosen land for his

chosen purposes and be living so contrary to his calling? What happened? The answer to this

question is extremely important as an implication to the application of this Old Testament

teaching.

1. The problem: 1:1-2:9

NOTE: This is where the veiled references in the book of Joshua are now brought to the light

and made clear.

a. ch 1, failure to completely conquer Canaan (verses 20-21, 28-30, 32-33)

b. ch 2, failure to destroy Canaanite religion

2. The result: 2:10-23

3. The explanation: why was this area such a struggle for them?

a. Monotheism was not normative for them

(1) At Mt. Sinai, they were taught about the One God. This was a shift in

their thinking about gods. (cf. Amos 5:25-26; Jer 7:25) It was not simply

the number of gods who provided them difficulty, but rather the whole

concept of the gods (cf. Psa 16:4).

(2) They were steeped in their pagan understanding that gods influenced thedifferent realms of nature and needed to be satisfied in order to bring

blessing.

POINT: With the proliferation of gods in the lands, Israel was easily led astray

because of this world view. Slowly any recognition of the Lord began to

pale in her everyday life.

b. Israel forgot her history

(1) There was some remembrance---2:10; 6:13; 11:24-27

(2) Cf. The challenge to remember throughout the book of Deut. 4:9-10;

4:15, 23; 6:12, 20; 7:17-18; 8:2, 11-20; 9:7; etc.

(3) A Major Purpose in writing the book is to show that Israel=s spiritual

condition determined its political and material situation

(a) called out to/and lived for Yahweh-- deliverance

(b) disregard for Yahweh B oppression

(c) cf. Ps 107

POINT: Israel became so engrossed in the culture that remained that she

became less conversant in her own history. Pagan ideals began to

dominate her thinking and actions.



Implications from an Explanation concerning the Failure of Israel to Become the

People of the Lord1. The Lords concern that the failure to destroy pagan religions and religious practices

would result in Israels own apostasy does in fact come true. In other words, the

boundaries the Lord sets up for his people are for their good. It seems to be a tendency

of humanity to become dark when darkness is embraced or even tolerated. Hints of

darkness eventually overtake the light, slowly consuming it when the Lord is not

followed closely.

2. Humanity has a tendency toward idolatry, and people become like that which they

worship (cf. Psalm 115, especially verse 8; Jeremiah 2:5). What people allow to live

will prosper in the deepest recesses of the heart. Idols change as world views change,

so they vary from culture to culture, even from person to person.

3. The more engrossed a person becomes in a way of thinking and living, the more the

Lord begins to pale in comparison (cf. Jeremiah 2:19). When methods or world

views become the focus, the focus will shift from the Lord (the message). World views

have a powerful pull on the Lords people. (Cf. the NT exhortation to set ones mind

on in Romans 8:5-8; Colossians 3:1-4)

4. To be salt and light (cf. Matthew 5:13-16) has less to do with sensitivity to culture

(METHOD) and more to do with sensitivity to Christ (MESSAGE). The salt can become

tasteless (cf. Matthew 5:13) and the light can become hidden (cf. Matthew 5:14-15).

We proclaim him (cf. Colossians 1:28-29) with no hesitation, no limitation (except in our

abilities to proclaim the one who is other than), no denigration, nothing hidden,

nothing added, etc.



APPENDIX TWO:

M aintaining Purity in the Body: The Teaching of 2 John in Light of the False

Teaching of the Worlds Religions

David Talley, PhDBiola University, Talbot School of Theology

Grace Evangelical Free Church of La Mirada

I recently saw a tattoo that read, Only God Can Judge Us. As a whole, this is good

theology, but the message behind it is often, You cannot say anything about any aspect of my

life because it is none of your business; I am only responsible to God, so butt out! God is

indeed the only judge, but God calls us to honor him by perpetuating and guarding the truth he

has revealed to us. He expects us to be jealous for his truth.

Introducing 2/3 John The twin towers for John are truth, which means defending the truth about Jesus, and

love, which means that we love one another as an act of obedience to Christ. So the letters of

2nd

and 3rd

John are occasioned by the same theme: living the truth. There are two dimensions

to this theme: 1) loving those who abide in the family of God; and 2) exposing/chastising those

who want to dismantle that family. Note that there is a similar structure for each letter:

I. Personal Greetings

II. An Exhortation to Love

III. Dealing with a Particular Issue

IV. Closing

John is warning against community destroyers. At issue is the question: are we to love thosewho disagree with us concerning truth?

I. Understanding This Letter, vv 1-3, 12-13

About 2 John, Yarborough writes, As to the number of words, one can ask, why the

author bothered to write at all. But as to the weight of the words, one wishes the author had

lingered longer over, expanded upon, and fleshed out virtually every clause.

A. The Letter

The letter begins with some introductory comments. The author is identified as the

elder (v 1). Much discussion could be offered about the identification of this person, but

suffice it to say that the letter is penned by John, especially since 1-3 John engage the same

issues. The church has been established and leadership is in place, so elder rather than

apostle would be normative (1 Pet 5:1, fellow elder).

I intend to keep the concerns about the identification of the author and the addressee

simple because it does not ultimately effect the interpretation of the contents of the letter. So I

am offering simply my understanding and not dealing with the other options for identifying

them. The letter is first addressed to the elect lady (v 1). Again much discussion surrounds



the identity of this addressee, but I will conclude that the letter is addressed to a congregation

or group of believers. Often in the Bible, the church and Israel are referenced in the feminine,

as a woman, bride, etc. In addition, the author uses the 2nd

person plural throughout (so

obviously a group). Peter uses a similar title for his audience in 1 Pet 1:1, to those who are

elect exiles.

The letter is also addressed to her children (v 1). I conclude this to be the members of this local body of believers. So John is writing to a congregation and all who fellowship there.

In addition, the letter ends with a request to greet the children of your elect sister (v

13). Based on the brief arguments above, I would conclude similarly here about the

identification these people. This letter is referencing a sister church and all who attend that

fellowship. So we have a fellowship of churches, which have strong connections.

B. Initial Comments

John has an obvious affection for this group of believers (vv 1b-2, 12). He was a

pastor/evangelist, who established several churches in western Asia Minor (present day

western Turkey). He was an important leader in these churches. Pastors from throughout the

area traveled to Ephesus to learn from John and hear his stories about Jesus. The 7 churches

of Revelation 2-3 may have been in his territory, meaning John must have also traveled to

them from time to time, v 12.

So John is watching over this group, guarding, shepherding, and encouraging them to abide and

stay the course. He needs to visit them, but, first, it is imperative that he quickly sends the

contents of this letter to these believers.



John begins with the point that it is truth that binds (vv 1-2). The gospel is powerful to

save, to transform, and to unify. Knowing this truth, guarding this truth, abiding in this truth is

all extremely important in the Christian life. It cannot be reduced to simply going to church and

talking about Jesus. The church must be getting into the very heart of God and getting his heart

into usthat is abiding!!!

It is increasingly popular to state, I can worship anywhere. This is not true, unlessworship simply involves a moment of God-focus. For John, worship is all of life, and he cannot

imagine worship that does not include a central focus on Jesus, knowing/obeying the

commands, or actively and intentionally being in the lives of others and loving them (cf. the

three tests of 1 John). John states, This binds us.

II. Great Rejoicing with a Call to Excel Still More, vv 4-6

A. Great Rejoicing, v 4

Initially John references that he rejoiced greatly. He must have had some recent

contact, probably with a group who came to him to seek his advice or to report concerns, which

led to this positive response. Again the reference to children implies those members of thecongregation. Why the rejoicing? Some, and probably the whole of this group, which met with

John, were walking in truth or walking in an exemplary manner (cf. 1 John 1:6-7; 2:6) It is the

doing of our knowing and the ordering of daily life in truth. They are abiding. John

notes that this is just as we were commanded by the Father. This is the 2nd test of 1 John (cf.

1 John 2:3). This group is passing that test.

B. Call to Excel Still More: Love, vv 5-6

Then John calls for further faithfulness, writing, and now I ask you...that we love one

another. Note that this is a request, not a command. Further, the basis for everything that

John is about to write is love. He is going to walk into some hard stuff and he wants this to be

the foundation. He focus is the whole group as he uses the singular you for the singular

lady, which represents this body this body of believers. He is emphasizing oneness (many

members, yet one), yet also the group, including himself, we. As in 1 John, John states that

this is not a new commandment (1 John 2:7-8; John 13:34).

Johns point is that, in meeting with this coalition, where he saw them living out truth,

he either saw or heard evidence of some deficiency in love, possibly the result of the

theological battles working themselves out in this fellowship of churches. To be clear, he

continues, and this is love. Love is defined as walking in the commandments (cf. 1 John 5:2-

3). Once again, it comes back to the three tests of 1 John: belief in Jesus as he is revealed;

obedience of Gods commands; and loving the body of Christ. These are the true tests of a

believer.So, this seems to be an excel still more (cf. 1 Thessalonians) request. John is stating,

Some of you are walking in the truth, may you excel still more! The unity of the body was

being threatened. The integrity of truth was being challenged. The body was being hit from all

sides, and they needed to walk in truth and excel in love in these difficult days. This is the

necessary foundation!



III. A Reminder of False Teaching, v 7

The core of the epistle is found in verses 7-8. The word, for, follows verses 4-6. They

must evidence this love for.... Then, in what follows, John identifies his main concern. We

must remember similarly in 1 John, the use of deceivers and liars as John had a similar

concern in that book. The threat continues to be the incarnation (cf. 1 John 4:2-3). This is not a

marginal truth as it is absolutely central to the gospel. The doctrine of these false teachersviolated what God had already revealed and established (cf. 1 John 1:1-3).

The many issues of the 7 churches of Revelation 2-3 may represent additional

theological disagreements John battled.

2:2 some are making false claims to apostleship

2:6 works of the Nicolaitans

2:9-10 the synagogue of Satan (false claims to be Jews)

2:14 teaching of Balaam, eating food sacrificed to idols and committing

idolatry

2:15 teaching of the Nicolaitans

2:20 tolerating the prophetess, Jezebel, who teaches the practice of sexualimmorality and eating food sacrificed to idols

2:24 the deep things of Satan

3:1 the synagogue of Satan

These threats mattered to John, and, as Revelation 2-3 makes clear, they matter to God as well.

In each of his letters, John is seeking to maintain that which was from the beginning. He

strives to stay the course, maintaining the purity of doctrine. God has spoken, and he intends

to honor God by honoring his word, especially as he received it from Jesus.

IV. Necessary Pastoral Instruction, vv 8-11

A. Warning, vv 8-9

There are two commands in the letter, the first of which John gives now, watch

yourselves. This has the idea of know it, get it in your heart, live it, abide in it! They must

continue to mindful of the truths of Gods word. John longs for his flock to stay the course. So

Johns first concern is his flock. He wants to secure the standing of his flock. How would they

lose a full reward. Much could be debated about this idea of future reward or lack thereof.

John is not focused on this as much as the reasons behind it. He is concerned that they might

lose out by compromising their belief and behavior. So John is urging them to stay the course,

to not lose their perspective/way, to not be pulled away, to keep paying attention! Eugene

Peterson has a book, A Long Obedience in the Same Direction, a title that captures what John is

encouraging. Believers must constantly be mindful of the Lord, of eternity, of what we live for

(cf. 2 Tim 4:6-8).Johns reference to go ahead carries the idea of representing Christ in ways that are

inconsistent and irreconcilable with established apostolic recollections (cf. 1 John 1:1-3) that

have been crystallized in Christian congregations. Johns call is to abide in truth! The Apostles

Creed captures what the early church held firmly:

I believe in God the Father Almighty; Maker of heaven and earth.



And in Jesus Christ his only Son our Lord; who was conceived by the Holy S pirit, born of the virgin

Mary; suffered under Pontius Pilate, was crucified, dead and buried; the third day he rose from

the dead; he ascended into heaven; and sits at the right hand of God the Father Almighty; from

there he shall come to judge the quick and the dead.

I believe in the Holy S pirit; the holy catholic Church; the communion of saints; the forgiveness of

sins; the resurrection of the body; and the life everlasting. Amen.

It has always been a concern of the church to preserve truth. And there are always those who

seek their own agenda. A big issue in the church today is that of communities creating

theology. So theology is changing as cultures and communities change. No! God creates

theology! We abide in his revealed truth!

B. Implication, vv 10-11

John drives home his point, writing, If anyone comes to you and does not bring this

teachingthe body of truth historically embraced by the body of Christ(then) do not

receive him. This is the second command and Johns second concern, which is how to deal

with these false teachers. The point here is not focused on hospitality to non-Christians, rather

he has in mind aiding people who are undercutting the doctrines found in Gods word, taught

by Christ, and perpetuated by the apostles. It seems that these false teachers were making

the rounds and spreading their new teachings with the goal of gaining a following.

Context is extremely important for this book. Missionaries from the enemy are trying

to make inroads into the church. The very existence of the church is at stake. 3 basic elements

from the context of this letter must be underscored. First, the churchs opponents are

attacking a theological issue at the center of the churchs faith, namely, Christology. Second,

John is warning against teacher-leaders who are out to sabotage the local church. In other

words, this is not innocent contact between Christians and unbelievers/heretics. These are

aggressive teachers trying to gain access to a congregation in order to win an audience and gaina following. Third, Johns instructions to repel these teachers and to refuse them access into

homes involve their survival as people who are committed to the three tests of 1 John. Serious

action is needed.

To receive them would be to grant to them and their doctrine the honor and respect

that are due only to true Christian faith and practice. It would be to embrace them and their

teaching. It would be providing an endorsement. The phrase, or give him any greeting,

carries a strong affection on the basis of shared conviction regarding a commitment to the

apostolic Christ, and it was often accompanied with a kiss.

So what does it mean to us?First, we must be willing to expose those opposing core doctrinal beliefs. John is not

denying the need to love (cf. Matt 5:43-47), rather he is focused on the need and responsibility

to protect the body, cf. Acts 20:24-32. Despite the strong push of culture, tolerance is not the

supreme virtue. Strong action is appropriate when individuals jeopardize the very integrity of

the church. Consider the teaching of Matthew 18:17 concerning a member sinning seriously

and unwilling to turn. Also, consider 1 Corinthians 5:1-5 for similar teaching. Tolerance must



have its clear limits if the church is to maintain integrity.

How do we decide the importance of issues? How do we determine essential doctrine

vs. disputable matters? Consider the following:

ESSENTIAL DOCTRINE VS. DISPUTABLE

MATTERS

Christians must be able to distinguish between thecore of our beliefs and more peripheral issues.

Absolutes

Convictions

Opinions

Questions

It is obvious that some matters are more central than others. As you move outward, the circles

represent matters that are open to more debate. Guidelines must be established to determine

the degree of importance of specific matters. Consider the following:

Biblical clarity

Relevance to the character of God

Relevance to the essence of the gospel

Biblical frequency (how often in Scripture it is taught)

Effect on other doctrines

Consensus among Christians (past and present)

Effect on personal and church life

The elders of the church, where I serve, have had from time to time to engage issues, which

have arisen in that church. They are not committed to positions. They are committed to

coming to proper understanding of issues and jealously standing for God and his truth. It

matters to the leaders, and they want it to matter to congregation. Church leadership must becommitted to protecting the body and boldly walking into false teaching that arises and seek to

lead those, for whom Christ died, astray.

Second, truth must matter to Gods people. Johns concern is that which was heard

from the beginning. There is clearly a standard, and that truth must be known. The issue of

verse 9, goes on ahead and does not abide, is to be avoided. To do so, one must know what

the Bible teaches. We not only abide in Christ, we also abide in the teachings of Christ. We



have much to learn from those who have gone before us and fought theological battles. The

historical creeds are the evidence of those battles for truth.

Implications from Maintaining Purity in the Body1. The Lord intends that we guard and protect and be jealous for his truth from the

inside. False teaching is not to penetrate into the body. Shepherds are to guard theflock which He (God) purchased with his own blood (cf. Acts 20:28). This teaching is

clear.

2. It follows, then, that the Lord intends that we guard and protect and be jealous for his

truth as the body penetrates into the worldviews which we encounter. This means

that, as we represent Christ as his ambassadors, we do so without compromise in any

way. Truth is to matter to us. We should not feel the least bit apologetic for the truth

that God has given to us. We jealously guard it and offer it to others unapologetically.

3. 2 John is built on the foundation of 1 John, which offers the three tests of being a truedisciple of Christ: 1) belief that Jesus is the son of God who came in the flesh, 2)

obedience to the Lords commands, and 3) love for other disciples. Test #1 is to be

guarded. It is absolutely crucial to our faith. It is the grace of God in the face of Christ

that sets Christianity apart from the religions of the world. We proclaim him (cf.

Colossians 1:28) that he himself might come to have first place in everything (cf.

Colossians 1:18). Christ needs to be known. We are not passing on a religion, we are

passing on Christ who saves by his atoning sacrificial blood through grace to be received

by faith.

4. John writes to the church. We are called out ones. We are to be set apart as we

also strive to be salt and light. We are not insiders. Coming to Christ has always

been a calling out to come and follow with ones whole heart.

At issue is when does cultural sensitivity lead to or result from doctrinal impurity? What is the

difference between living IN the world but not OF it and living In the world and OF it? What

are the absolutes of doctrine that must be embraced in order to maintain purity while still

remaining sensitive to the culture?

the ban insiders movement conference

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