QUESTION:
If we profess to meet on the ground of the one body, why do we take a position of separation from all other members of the body, and not break bread with them? It seems totally inconsistent with New Testament truth, which presents the Christian community as being one happy family that walks together in love. The Bible teaches that we should walk together in happy unity with our brethren, not separate ourselves from them.
Answer:
The problem here is that the person who asks this question hasn’t considered where we are in Church history. Seven of the eight New Testament writers tell us that in the latter times there would be a great departure by the masses from “the faith which was once delivered unto the saints” (Acts 20:29-30; 1 Tim. 4:1; 2 Tim. 3:1-5; 4:3-4; Jude 3-4). It is important, therefore, to have an understanding of the times, and to know the character of the day in which we live. We are not in Pentecostal days, or even in times of great revival; we are in “the last days” of the Church’s history on earth (2 Tim. 3:1), and there is an irremediable ruin in the Christian testimony.
The Second Epistles Insist on Separation in a Day of Ruin
Having established this fact, I would hasten to say that God certainly desires that all His people would walk together practically on earth as one happy family. But, He has also told us that when the Christian testimony would corrupt itself, and ruin would come in, that we are to apply the truth of the New Testament in the modifications given to us in the second epistles. These epistles deal with the ruin that would come into the Christian profession and how to order the believer’s path in relation to it.
There are two things that are prominent in each of the second epistles: firstly, the evidence of departure in some way from true Christianity—either in doctrine or in practice. Secondly, there is the insisting on the believer’s need to separate himself from the corruption and the error that has come in—not just individually, but also collectively.
The second epistle to the Corinthians deals with a worldly movement among them that was corrupting their doctrine and practice. The answer is, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing” (2 Cor. 6:17).
The second epistle to the Thessalonians deals with a movement which had come in that denied the Lord’s coming and other eschatological (prophetic) events, and it was having a serious negative effect on their walk. The answer is, “Withdraw from every brother walking disorderly and not according to the instruction which he received from us” (2 Thess. 3:6).
The second epistle to Timothy deals with erroneous doctrinal teachings and profane corruptions that would come into the house of God. The word there is, “Let every one who names the name of the Lord withdraw from iniquity. But in a great house there are not only gold and silver vessels, but also wooden and earthen; and some to honour, and some to dishonour. If therefore one shall have purified himself from these in separating himself from them, he shall be a vessel to honour, sanctified, serviceable to the Master” (2 Tim. 2:19-21).
The second epistle of Peter deals with the inevitable departure from practical godliness in the Christian testimony and warns believers not to be “led away [along with] the error of the wicked” by keeping themselves clear of it (2 Peter 3:17).
The second epistle of John deals with the seriousness of letting go of the doctrine of Christ’s Person. It enjoins us to keep ourselves separate from those who teach such things—so much so, that we are not even to receive them into our homes. In fact, we are told to not even “greet” such people (2 John 8-11).
The person who asks this question regarding separation is reading his or her Bible without reference to the second epistles. Let us say again, that God desires all the members of the body of Christ to be together in practical fellowship (Eph. 4:1-16). It is His ideal. But since ruin is everywhere in the Christian testimony, God’s Word (in the second epistles) indicates that we are to take a position of separation from the disorder. Second Timothy 2:19-21 is particularly helpful in guiding us in these difficult days in this regard. It indicates that we are to dissociate ourselves from everything in the house of God (the Christian profession) that is tainted with error by withdrawing from it. This would take in any kind of error—doctrinal, moral, or ecclesiastical. Hence, practising the truth collectively—as meeting together for worship and ministry—with all the members of the body of Christ, is not possible today. This is because many are ignorant of the true ground of gathering, or if they do know it they're not willing to practice it, or they are engaged in some form of evil doctrine or practice with which we are not to have fellowship with.
As mentioned, the second epistles anticipate the ruin of the public testimony of the Church and give certain instructions that modify the application of the principles given in the teaching of the other epistles. It is not that God’s Word contradicts itself, but rather, that another course of action must be followed since ruin is upon us. To illustrate this point, suppose you worked in a large plant or factory where there were specific directions to be followed in your normal job function; but if certain problems arose, you were given a different set of directions to follow in that emergency. In like manner, this is what Scripture teaches in the second epistles in regard to the day of ruin.
The second epistles do not set aside the truth in the other epistles, but they alter the course of the believer in the application of those truths. All the truth of God can still be practiced today, but it must be practiced in separation from the confusion. For example, we must view the truth in Ephesians 4, concerning the keeping of "the unity of the Spirit" with the members of the "one body" of Christ, through the "porthole" of 2nd Timothy—that is, from the perspective of the ruin that has come into the Christian testimony. We can still meet on the ground of the one body and practice that truth, but we just can’t do it today with all the members of the body, as God originally intended.
The Right Attitude in Separation—Humiliation
Having taken this position of separation in the house of God, we have to guard at all times against pride rising up in our hearts. We must be careful not to have an attitude of being better or more faithful than those from whom we have separated. The Lord will not identify with a “holier than thou” attitude (Isa. 65:5). The right attitude is that of humiliation. J. N. Darby said, “If anyone speaks of separation from evil, without being humiliated, let him take care lest his position becomes simply only that which at all times has constituted sects.” The right spirit in purging oneself from the confusion in the house of God involves self-judgment, not self-righteousness.
Separation within the house of God is a painful thing because it has to do with separating from many true believers who are unconcerned about their associations with the corruption. It should tear at our hearts to have to do this because we love all of our brethren. However, obedience to God’s Word must have precedence over all of our personal preferences. In fact, obedience of this kind is actually a proof of our love for our brethren. “By this we know that we love the children of God, when we love God, and keep His commandments” (1 John 5:2). Those gathered unto the Lord’s name take this position of separation in Christendom because it is in accordance with God’s Word.
Many think that the answer is to stay in the confusion and try to repair the errors in Christendom, but this is clearly not according to God’s Word. When “tares” were introduced among the wheat, creating confusion in the field, the householder told his servants to not attempt to fix the problem, but to wait “until the harvest”—which is “the completion of the age”—then it would be sorted out by the Lord Himself (Matt. 13:24-30). Thankfully, the Lord has not laid that “burden” upon His people (Rev. 2:24-25). The answer is to keep oneself clear of the confusion and error by separating from it. Second Timothy 2:22 indicates that after separating from the confusion in the house, God will give us some with whom we can walk in this path of separation. This is what those who are gathered to the Lord’s name are doing when they meet together for worship and ministry in separation. They seek to practice all the truth of God, but because of certain modifying factors in the second epistles they can’t do it with all the members of the body, as God originally intended. Hence, the gathered saints would love to break bread with all of their fellow brethren in the body of Christ, but there are certain qualifying things that preclude this. Namely, people must be sound in doctrine and godly in practice before they can break bread at the Lord's Table. If some profess to be believers but will not separate from evil (2 Tim. 2:19), we cannot break bread with them.
We know a dear sister in the Lord whose church denomination is in an upheaval. The minister denies the inspiration of Scripture, the virgin birth of Christ, and the resurrection of Christ. He also teaches that there are many ways to be saved, and supports gay marriage in the church, and has also left his wife. We told her that the Word of God indicates that she should separate from this disorder, but she thinks that she would be unfaithful to depart having been with that church denomination all of her life. But all the while she remains there, she becomes more and more vexed and frustrated. The answer is to separate; it is God’s expressed will in a day of ruin. If she did this, it might exercise others there to separate as well, but remaining in fellowship with this confusion and error negates any power in individual testimony that she could hope to have. What she is doing may be loving and well meaning, but it is not God’s path for the believer who desires to be faithful.
Summary:
The “gathered saints” occupy a position of separation from the religious confusion and error in Christendom because the Word of God (the second epistles) enjoins us to do so. It is the only Scriptural position to take when the ruin of the Christian testimony is irremediable.