2 Thessalonians 3:6 Now we command you, brothers, in the name of our Lord Jesus Christ… 1. The matter of the text is separation from those that walk out of line, and keep not their ranks: a word borrowed from military discipline, which requires every soldier to march in his file. But because there can be no irregularity without a rule, and no disorder where no orders have been given, the Apostle explains that he means those who walk not after the tradition, etc., i.e., the doctrine of the apostle. The following therefore are branded — (1) All who commit gross wickedness (1 Timothy 6:3). (2) All who are erroneous and heretical. Others transgress, these destroy the rule. (3) Turbulent and factions persons: such as rend the Church, and despise government because not of their own devising. (4) Idle and impertinent tattlers and tale bearers (ver. 11). 2. To this we are bound by an express and urgent command, on authority the most absolute and sovereign; but we are reminded that the sinner is still a brother. I. STATE THE DUTY. 1. Cases wherein we are not bound to with draw from them that walk disorderly. (1) In the management of civil affairs, and whatever is necessary for subsistence. This was allowed to Christians among heathens, and cannot be denied to us among ungodly professors. (2) So as to violate the bonds of nature, or the respects which are due to them. A godly son must not withdraw himself from the authority of a wicked father; those unequally yoked must not therefore relinquish their relation or neglect its duties; nor servants reject the commands of profane masters. Dominion is not founded in grace, and it would be a wild world if inferiors should acknowledge no superiors but such as are cordially subject to God. No: we ought to converse with all persons according to the relations in which we stand to them. (3) When we have great hopes and strong probabilities of reforming them. This is to act the physician, and to follow the example of Christ (Matthew 11:19; Matthew 9:12). Yet two cautions must be observed. (a) Watchfulness over the heart and actions when in wicked company even with a design of doing good, else we may get the infection instead of curing it. (b) That we venture not unless we have good grounds for the hope that we shall do them good. This we may expect if we have prudence enough to divert them, authority enough to affright them, or reverence enough to overawe and shame them. Otherwise it is hazardous whether we shall keep our conscience safe or maintain our zeal. (4) In the service of God. We may join them in prayer and ordinances, and be glad that they give religion any, though only a complimental, respect. The great scruple is concerning the Lord's Supper. But — (a) Christ ate with Judas (Luke 22:20, 21; Mark 14:23). (b) Admitting the contention, your duty is not to withdraw yourselves but to remove them.If you have followed out Matthew 18:15, 16, the offender will be removed by the proper authority, or if not you do not partake of his sin by partaking of the same ordinance. 2. Cases in which we are bound to withdraw. (1) From all unnecessary converse. We are not to make them our bosom friends. (2) We are to withdraw from them our inward respect and esteem (Psalm 15:4). How can we value the companionship of the Devil's slaves, however bedecked, and esteem these whom God condemns? (3) This inward dislike should be manifested, at least so far as to show that we have very different feelings for true Christians. But here let us beware of running into extremes, and mistake a proud disdain for a holy dislike and by the sourness of our converse fright them from our converse and our religion too. (a) We ought to distinguish between our brother's person and his vices, and neither hate nor love the one for the other. He who loves his person for his vices is a devil; he who loves his vices for his person is a flatterer; he who hates his vices for his person is a murderer; and he who hates his person for his vices is unchristian (Leviticus 19:17). This duty is difficult, and can only be done by using the utmost efforts to reclaim our brother, for thereby we express our hatred of his sins by seeking to destroy them, and our love for his person by seeking to save him. (b) We must not withdraw the civility which is due to his station, nor refuse the offices of humanity. The one is not religion but rudeness, and the other unnatural. Religion teaches not churlishness but obligingness. II. REASONS TO ENFORCE THIS DUTY. 1. It is an act of the greatest love to their persons. We are not to separate out of spite or peevishness, but out of goodwill, it being the last and probably the most effectual means of reclaiming them (ver. 14). 2. It is an act of self-protection. There is no plague so catching as sin, for — (1) Our hearts are naturally corrupt. (2) It is the glory of wicked men to rub their vices on as many as they can. They would make all like themselves. (3) Our society with them may involve us not only in their guilt but in their punishment (Proverbs 13:20; Numbers 16:26; Revelation 18:4). (4) If no other punishment overtake you, yet their very society must be a burden to the conscientious Christian (Psalm 57:4; Psalm 120:5). (5) Our converse with them must be a great hindrance from doing our duty. (6) We have other company to keep, and need not be beholden to the wicked for society — the good, our own consciences, God. III. APPLICATION. Ought we to withdraw from those that walk disorderly? Then — 1. Let not wicked men condemn conscientious Christians as though they were proud or unsociable. 2. Let this serve to break all combinations of wicked men. God has prescribed this rule, and converse not regulated by it is conspiracy against heaven. Flee then from wicked companions. 3. See the misery of the wicked. They are deemed unfit for Christian society on earth, much more for that society in heaven. 4. Christians! be exhorted to withdraw. (1) Get your hearts off those things in which the wicked abound. (2) Be as little beholden to them as possible. (3) Let them see your courage and resolution. 4. Christians I so demean yourselves that the wicked shall see that your company is the more desirable. (1) Let your practice be agreeable to your profession. This brings great credit to religion. (2) Labour to outstrip the wicked in those things in which they gain the affections of others. (a) Some pretend to be very exact in giving every one his due — and triumph over those professors who do not. (b) Others brag of their courtesy and affability. (c) Others of their love and agreement among themselves. (d) Others of their charity and good works. (E. Hopkins, D. D.) Parallel Verses KJV: 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 he received of us. |
    |