What does it mean to depart from iniquity (2 Timothy 2:19)?

Then says Paul, in spite of the break down, "the foundation of God standeth sure". The foundation that God has made can never be overthrown. And it has this seal, two sides of the seal, firstly, "God knows them that are His". We can be so thankful of this. We don't know who are the real Christians as sometimes we find it very hard to discern; but God knows those that are His. One day He will separate all those that are His and we shall meet the Lord in the air, a perfect company separate from all evil. But that is not yet. In spite of that, God knows those that are His. It is not our responsibility to try and determine which is which, but God knows. BUT, the other side of the seal is our responsibility and this is what it is: "Let every one that nameth the name of Christ (or the Lord) depart from iniquity." This word "iniquity" in the Greek is adaki'a, and according to W. E. Vine's Dictionary of New Testament words (a very valuable treatise) he says that this word means "a condition of not being right". We are to separate from all that which is not right; not according to God's word.

“Let every one,” for this is a personal responsibility, now as in the day of the golden calf, “that names the name of the Lord depart from unrighteousness.” Perhaps some imagine that “unrighteousness” is a less serious matter than “iniquity.” But unrighteousness is particularly hateful to God. It means doing that which is not right. And from this conduct we who call on the Lord must depart. We must not be links between the righteous Lord and unrighteousness. The gospel is the revelation of the righteousness of God, and therein also “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness” (Rom. 1:17-18).

The foundation has a seal with two sides, first, that of the sovereign knowledge of the Lord, and secondly that of man's responsibility. We are intended to give due and full regard to both of these. "The Lord knoweth them that are his." In the early days of Christianity, spiritual power in the assembly on the one hand, and open persecution on the other, tended to clearly manifest who were Christians and who were not: those who were saints were generally clearly marked. But today the ease and affluence of the professing Church has allowed for the entrance of many corruptions, and confusion is the practical hallmark of that which claims allegiance to "the name of the Lord." Still, it remains a precious comfort that "the Lord knoweth them that are his." This is not therefore at all the question we are called upon to judge in regard to our departing from iniquity. We are not asked to decide whether others are the Lord's in connection with this matter. But the seal for us is very definite: if one names the name of the Lord, he is thereby responsible to depart from unrighteousness; whatever others may do, or whoever they may be. Let the individual recognize and act upon that which is clearly his personal responsibility. And in this case, he is not told to simply abstain from iniquity, but to depart from it, which means a separation in some very real sense.

Hymeneus and Philetus had been instrumental in overturning the foundations of the faith in some of the saints; but, in spite of all that Satan had succeeded in doing by their means, the foundation of God stood, and was immovable. This is no small consolation in a day of confusion and ruin. The enemy may be permitted to wreck the public form of Christianity, and to turn its teachers into advocates of rationalistic or superstitious imaginations; but there still remains for faith this sure foundation of God on which souls may repose, whatever the fury of the storm, in perfect peace. It is not the question here what the foundation is — though there be but one, namely, Christ — but it is rather the fact that there is a foundation of God, which is absolutely beyond the reach and the power of all Satan's artifices.

The further significance of this statement is discovered in the twofold seal, or inscription, which the foundation bears. (Compare Zech. 3:7; Rev. 22:14.) First, "The Lord knoweth them that are His." Time was when men also knew who were the Lord's (see Acts 5:12-14); and the Apostle himself had often sent letters — as, for example, "To the saints and faithful brethren in Christ which are at Colosse" — assured that his epistle would reach the known company of believers in the place. But now all was changed. All they which were in Asia had turned away from the Apostle; and the profession of Christianity, so widespread, had become so merged in the world and worldly things that it was impossible for the outward eye to distinguish the true saints of God.

As in the days of Israel's apostasy under Ahab, Jehovah alone knew the seven thousand that had not bowed the knee to Baal, so now the Lord alone could with unerring certainty recognize His people amid the mass of professors that had crowded into the Church on earth. It is the same now in Christendom. Nations call themselves Christians, and their "temples" and "churches" are filled with so-called worshippers; but, while we may be certain that in the case of large numbers it is nothing but profession, it is a great consolation to remember that the Lord discerns in every place who are His, that not one real saint is unnoticed by His eye. I "know My sheep, and am known of Mine"; and this still holds true for the comfort of those who have heard His voice. There is, however, more: "Let every one that nameth the name of Christ" (it should be "the Lord") "depart from iniquity." The Lord, on His side, knew, and knows, who are His; and His people, on their side, in the ruin in which they are found, are under the responsibility of departing from iniquity. It belongs to them, if they name the name of the Lord, as being under His authority, to depart from every thing — every association, every habit, and practice — which could not be attached to His name.

He turns now, first of all, to point out that there was, after all, a foundation of God which stood. Blessed be God, Christ Himself is, as we know, the Foundation of faith, — the Foundation of His Church, — and this must stand. This is our security, as already said, that God is acting for the name of His Son, and no rising up of men against it, whatever their profession, can possibly set this aside. Every step, with God, is taken unrepentingly; the end is in view, and that end will be as surely reached as it is an end; but if we look practically at how God is working in this way, and seek to discover His work, we find that the foundation of God, which abides, has this seal upon it, already manifests itself in this way: if, on the one hand, with the continually increasing iniquity, our eyes become less able to discern amid the confusion those who are of God and those who are not, nevertheless, the undimmed eyes of Him who is Master over the whole scene are everywhere, with no possibility of anything being hid from them. "The Lord knoweth them that are His." This is on His side. It is not a principle operative with us except for our comfort. Comfort is that which we need to begin with, if we are to look at all at that which otherwise would be complete disheartenment. We must find it, then, in this assurance, not merely that the Lord surely knows, but that, after all, there are those also whom He knows; and this knowing is no less than an acquaintance of heart with heart, a relation between the Lord and those that are His; which, indeed, on their side, may not be realized with the consciousness that they should have of it, yet, after all, a true one, and to be owned of Him in due time and place. Now He may not be able to own even those that are His own, on account of that in them which violates the conditions which we have already been realizing — conditions which His own nature imposes upon that which is communion with Himself. Still, if they are His, He knows them. It is for our comfort to know that He knows them. It is not intended to be for comfort to those who are in this mixed condition, nor should they, nor can they, be content with it. The conditions of communion, the conditions under which the Lord can openly manifest Himself in connection with those that are His, are the other side of the seal here: Let every one that nameth the name of the Lord withdraw from iniquity." It is not the name of Christ simply, but the name of the Lord — the One who has authority over us, the One to whom we bow. He who names that Name, and so far identifies himself with the One he owns as such, must withdraw from iniquity. It may cost, no doubt. We must not shrink because of the cost of it. It will cost us much more to go on with the evil, and thus lose the witness and power of communion with Him, — lose how much of the good for the present time at least of that relationship which may actually exist, — lose how much for eternity, who can tell? But we are not fit to contemplate aright the scene before us, except we realize that which alone enables us to know the Lord's work: for the actual house that exists is now a great house. There are not only vessels of gold and of silver, but also of wood and of earth. There are some to honor; there are some, alas, to dishonor. Vessels they are all, as professedly at least in the Lord's hand for His service. In some sense He may serve Himself with them too, and yet, as far they are concerned, not in any way which will bring them to honor, but to dishonor.

And how blessed it is that it can be said, "The Lord knoweth them that are His." No matter how feeble in faith the believer may be, he is known to the Lord. We ought to know all the true believers that we meet, but in the mixed conditions that prevail today it is sometimes difficult to know whether a person is a real believer or not. But the Lord knows all His own, no matter where they are. He knows "The rest (remnant) in Thyatira," who are true to Him, although surrounded by false doctrines and idolatry; He knows the "Few names even in Sardis which have not defiled their garments," and delights to commend them, saying, "They shall walk with me in white: for they are worthy."

If the Lord knows His own, there is an obligation on their part to walk in consistency with the holiness of His Name; therefore we read, "Let every one who names the Name of the Lord withdraw from iniquity." How could any one who valued the Name of the Lord go on with such men as Hymenaeus and Philetus, or with such as held their pernicious teachings? To name the Name of the Lord is to profess fidelity to Him, and true fidelity is shown by a walk and actions consistent with our profession.

But in spite of all such confusing and corrupting influences that were ardently at work for the destruction of souls, and that within the sacred enclosure of the house of God, it was a comfort to the heart of the Apostle, and he reminds Timothy of it, that the firm foundation of God stands. This is Christ: and where this is laid in the soul it is immutable and unshakable; and though in the faithless profession there may be a great claim of acquaintance with Christ, and a clamour for signs and signals of recognition, we are comforted and encouraged by the certainty that the Lord knows them that are His; though the only way in which they can be manifested to men is by their departure from unrighteousness; for the name of the Lord is not to be mentioned where evil is tolerated. In this way those who are His are known by us who cannot read the heart.

Further, it would appear that the Apostle Paul makes reference to this incident in 2 Timothy 2:19. In our chapter we have, "The Lord will shew who are His, and who is holy," said by Moses in reply to Korah and his company. In regard to Dathan and Abiram, he had to say, "Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs." These two utterances foreshadow pretty plainly the apostolic instruction for ourselves, when we are brought face to face with error that challenges the foundations of our faith, and has the effect of overthrowing faith in those who fall under the influence of the error. We are neither sovereign nor omniscient. God is both, and in due season He will manifest who are His. We are however responsible to act in conformity with His word, and avoid all complicity in the error and evil.

151 Where sin is manifested there must be no compromise with it, but in these days individuals have to bear in mind that if the assembly is unable to clear itself from evil, through fleshly hindrances and to act upon the word for it (1 Cor. 5:13), the same voice that speaks to the assembly, addresses the individual saint in 2 Timothy 2:19: "Let every one that nameth the name of the Lord depart from iniquity." If the flesh in an assembly is such that evil cannot be put out, each individual is responsible to God for himself - the question of majorities or minorities will not come in there. I do not think God will allow His faithful to be long alone; others will be found equally faithful and true.

Suppose, now, that my mind has been brought to bow at last to the Word, and I obediently resolve to "depart from iniquity," to have nothing more to do with man's expediencies, cost what it may. I look again to Scripture that has guided me into this position, and I find another injunction following close upon it. I am to "follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." Does this mean persons quite free from sin? Assuredly not, for John has warned us, that "if we say that we have no sin, we deceive ourselves, and the truth is not in us." Those who call on the Lord out of a pure heart are not sinless beings, such as are only to be found in glory, but persons who also have submitted themselves to the Word in obedience, and departed from iniquity, purifying their hearts from all known offence against God.