“Withdraw Yourselves”

by Micky Galloway

Matthew 18:17 “And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican.”
Romans 16:17 “Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them.”
I Corinthians 5:11 “but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat.”
II Thessalonians 3:6 “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us.”
II Thessalonians 3:14 “And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed.”
Titus 3:10 “A factious man after a first and second admonition refuse”.

Disciplinary action was not intended as a means of taking vengeance. God alone has that prerogative (Romans 12:19). The purpose is to reprove a man when words have failed to reprove him in such a way that he is constantly reminded of his sin so that he will repent and return. The action is not primarily to “get him out” but rather to “bring him back” without the sin. Paul said to withdraw company “that he may be ashamed” (II Thessalonians 3:14) and “that the Spirit may be saved” (I Corinthians 5:5). Paul also commanded “purge out the old leaven” (I Corinthians 5:7). This is to separate the sinner and keep his influence from spreading through the congregation. This action causes others to be in fear, understanding that sinful conduct is unacceptable.

Unfortunately, some sympathize with those who are withdrawn from and the guilty party is not made to feel the seriousness of his sin. The effect of church discipline therefore is lessened. If our attitude toward him before and after differs but little, then it has a tendency to make the man feel that the church has gone through a meaningless action. Please consider … the only hope this lost soul has is for the entire congregation to “withdraw yourselves.”

What does the Bible say I must do? Matthew 18:17 says, “…let him be unto thee as an heathen man and as a publican” (KJV). Treat him as one outside the church with wicked habits, having not, sharing not, condoning no fellowship with his sinful life. Treat him as we ought to treat one not connected with the church; with kindness and compassion, as one interested in his soul and seeking his salvation, yet in such a way as to leave no doubt regarding our lack of fellowship with him because of his sin. Romans 16:17 says we are to “mark” and “avoid” (KJV) them. To “mark” is to observe attentively, to watch. “Avoid” is from “ekklino” and means “to turn aside, to turn away from” (W.E. Vine). This is translated “refuse” in the ASV. Our actions toward such a one must in no way encourage him in his sin, but make him keenly conscious of God’s disapproval. II Thessalonians 3:14-15 says we are to “have no company with him … count him not as an enemy … admonish him as a brother.” We are not to mix or mingle with, not to associate with this individual. Our association with those who are withdrawn from is to be for the express purpose of admonition that he might repent and return to the Lord. I Corinthians 5:5,11,13 teaches that we are to “put away,” “deliver unto Satan,” and “with such a one no not to eat.” To eat with a man was to acknowledge him as a worthy equal. Note the relationship of the Jews with Peter in Acts 11:1-3, “Now the apostles and the brethren that were in Judaea heard that the Gentiles also had received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them.” We are in no way to encourage the brother who persists in his sin. We cannot even engage in social activities with such a one. We must ever keep him aware that he is in Satan’s camp as long as he continues in his sin.

My genuine love for my brother who refuses to repent of his sin becomes the compelling force to “withdraw yourselves.” How can I say I love him if I don’t carry out the God ordained action that will constantly reprove him of his sin? One of the causes of this is that some fail to see the restorative powers of “withdrawal” that is properly instituted. My love for my brother who has left the Lord will compel me to do what I can to restore him that his soul might be saved. God’s plan does work. The incestuous man of I Corinthians 5 repented of his fornication and the church in Corinth proved themselves pure in the matter and proved their love for God and for one another (II Corinthians 2:4,11).

When withdrawal is exercised without partiality (I Timothy 5:19-21), when the motive is love for God and love for the lost, then God is pleased, brethren are strengthened, and sinners are saved. We dare not shun our responsibility lest we be guilty of sin ourselves (James 4:17) and consent with them that practice sin (Romans 1:32). Do we care enough for our brethren who are away from Christ to “withdraw ourselves?” Your firm, but brotherly WITHDRAWAL may be the very thing necessary to effect repentance. If you do not withdraw, you leave the brother who has rebelled without the necessary means of recovery.