The Epistle of Second Corinthians
Lesson Number 28
TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publicatrion Society (1917), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TNK = JPS Tanakh (1985), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon
A FERVENT PLEA
“ 6:11 O ye Corinthians, our mouth is open unto you, our heart is enlarged. 12 Ye are not straitened in us, but ye are straitened in your own bowels. 13 Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged. 14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” (2 Cor 6:4-10)
INTRODUCTION
In this passage Paul comes to grips with the implications of reconciliation to God. He has already admonished the saints themselves, “Be ye reconciled to God,” affirming that it was as though God Himself was beseeching them to do so. It should be abundantly obvious that reconciliation to God is not a simplistic matter, once and for all accomplished by submitting to, what is perceived, as a “plan” to be fulfilled by men. The Corinthians had been baptized into Christ (1 Cor 1:13-17;; 12:13). They had been put into Christ by God Himself (1 Cor 1:30), and, though coming from sordid backgrounds, had been“washed,” “sanctified,” and “justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor 6:11). Yet, they were coming miserably short of the objectives of reconciliation, and had among them certain traits that belied their profession. They had numerous characteristics among them that were actually of the world, from which God intended that they should be “delivered” (Gal 1:4).
Although this matter is not often declared or discussed in the contemporary church, how is it that a person who is delivered from the world can still remain riveted to it? How is it possible for a person who has been “washed” by the Holy Spirit of God to have the “filth” of the world upon him? How can an individual who has been translated into Christ’s own kingdom live as though the world from which he was delivered is primary? How can a person who has “eternal life” live as though life in this world is fundamental? How can a person who has been given a “new heart” and a “new spirit” conduct his life as though this had never occurred?
Early in history, Paul had to deal with these matters. With all of its contention (1 Cor 1:11), division (1 Cor 3:3), immorality (1 Cor 5:1), and inconsideration (1 Cor 6:1-6; 11:21), Corinth stood as a colossal example of the kind of people Jesus did NOT die and raise again to create. Pride existed among certain of the church in Rome (Rom 2:1-29). Some in Ephesus were resorting to stealing (Eph 4:28). Some in Colossae were being led astray by an empty procedural religion (Col 2:20-22). Some in Thessalonica were walking disorderly (2 Thess 3:11). Hebrew believers had not grown as they should, and thus had to be tutored as though they were little infants (Heb 5:12). James wrote to professed believers whom he called “adulterers and adulteresses” (James 4:4). There were false teachers who had become prominent, even overthrowing the faith of some. These included Hymanaeus and Philetus (2 Tim 2:17), Phygellus and Hermogenes (2 Tim 1:15), Diotrephes (2 John 1:9), and others.
As you can see, the first century church was by no means an ideal one. There is not the slightest indication that it was ever intended to be the ideal church, or that it was a model to be emulated by succeeding generations. At least twenty-one years after the day of Pentecost, “Apostles, and the elders” came together to consider the acceptability of the Gentiles (Acts 15:6-21). There were some in the Corinthian assembly who did not even know there is “One God, the Father,” and “one Lord Jesus Christ” (1 Cor 8:6). These were in the body of Christ, and were called “them that are weak” (1 Cor 8:9), “the weak brother” (1 Cor 8:11), “the brethren” (1 Cor 8:12), and “my brother” (1 Cor 8:13).
The early church was by no means the ideal one. As I understand the Scriptures, the church is intended to partake of the glory of the New Covenant, which is an increasing glory, not one that wanes, and must be again and again restored to its initial state. The church is following the path of the righteous which “Is as the shining light, that shineth more and more unto the perfect day” (Prov 4:18). This perception is highly destructive of much theology. However, if the church is to conclude it’s course by appearing “with” Christ “in glory” (Col 3:4), “not having spot, or wrinkle, or any such thing” (Eph 5:27), it hardly seems possible that a static state should characterize its tenure in this world. Further, the very notion of restoring the first century church postulates an ideal condition that is static, or unchanging.
BASIS AND REALIZATION
While the BASIS of our reconciliation is found in Christ’s atoning death, the realization of it has much to do with our comportment in this world. The Scriptures are consistent in their representation of these two things – the BASIS of our reconciliation to, and acceptance by, the Living God, and the REALIZATION, or conscious experience of that reconciliation. Through the centuries, the professed church has managed to muddy the waters on this subject. Some present salvation as though there were no identifiable conditions at all. Others deliver a message that affirms that salvation is wholly dependent upon conditions imposed upon men by their peers. Both views are wrong, and are representative of uncomely and overly simplistic thought.
Even among those who have not formerly embraced the two theological views of reference, there is an obvious tendency toward these doctrinal extremities. Among professing believers, some live as though God really expected nothing from them at all. Advancement in faith and understanding are not seen as required. Their salvation is largely perceived as within the circumference of mere profession, having little or nothing to do with the various aspects of life in this world. Others approach life as if the entirety of salvation depended only upon them – their efforts and punctilious obedience. Thus, if they are honest, they are prone to despair, and are dominated by fear, for it is apparent to them that they are always coming short of their own ideal, to say nothing of the Lord’s.
This passage deals with the REALIZATION of reconciliation. To be more precise, it has to do with confirming that we are, in fact, reconciled to God. When a person is experientially reconciled to God, that reconciliation makes itself known in certain incontrovertible ways. These are intensely personal, and will be approached with that in mind. This by no means suggests that the requirements set before us are optional. These are things that must be done. The doing, however, will not be facilitated by means of Law or coercion. They will not be birthed by means of the “fear of death.” Men will be challenged to do what only reconciled and received people CAN do. Faith will be the hand that lays hold of the truth declared, and grace is the power that will cause it to be accomplished.
THE PRINCIPLE OF NOT MINGLINGEarly on, even during the creation itself, God introduced the idea of division – of separation – of things that cannot be mingled together. He first “divided the light from the darkness” (Gen 1:4), thereby setting the tone for all of His work, whether material or spiritual. This division was formalized by giving the light the name of “Day,” and the night the name of “Night” (Gen 1:5). He also made a firmament, which He called “Heaven,” dividing the waters above it from the waters beneath it (Gen 1:7). He also divided the waters and land upon the earth, calling the dry land “Earth,” and the waters “Seas” (Gen 1:10).
Under the Law
Under the Law, God further taught men concerning separation, instructing them that they could not breed together two kinds of cattle, sow their fields with mingled seed, or have a garment mingled with linen and wool – that is, man-made fabric with natural fabric (Lev 19:19). The Lord reminded Israel that He was “a God of truth,” and that “no iniquity” was Him (Deut 32:4). In view of that, no “false witness” was to come from them (Ex 20:16). Those who lied, not telling the truth, were to be put away from them (Deut 19:18-20).
The Israelites were to separate themselves from the Canaanites, not intermarrying or mingling with them (Ex 34:16; Deut 7:3,4). They were forbidden to adopt the practices of the heathen (Deut 12:31). They were to be a separate people, for they belonged exclusively to the Lord (Ex 19:5). Thus did the Lord declare, “And ye shall be holy unto Me: for I the LORD am holy, and have severed you from other people, that ye should be Mine” (Lev 20:26).
In Our Text
Now, in our text, the ultimate of separation is proclaimed. There are things that cannot, under any circumstances, be joined together. The following couplets will be briefly expounded. They are unequal yokes.
☛ Righteousness and unrighteousness.
☛ Light and darkness.
☛ Christ and Belial
☛ A believer and a infidel.
☛ The temple of God and idols.
We will find that all backsliding, spiritual retrogression, the entrance of carnality, and general lapses into “the flesh,” are traceable to some unequal yoke – some attempt to mingle what cannot be joined together.
In the kingdom of God, any admixture defaults to the trait of the inferior and unacceptably. When, therefore, men attempt to mingle righteousness and unrighteousness, they become unrighteous. When light and darkness are supposedly merged, it is nothing more than darkness. If there is attempt to put the truth and a lie together, the result is a lie. An effort to blend the wisdom of this world with the wisdom of God can only yield worldly wisdom. Carnality plus spirituality equals carnality. Self plus Christ equals self. Sin plus piety equals sin.
As we go through this text, the gravity of this characteristic of the kingdom will become abundantly evident. It will also be obvious that this is an especially weak area in the modern church. I want to emphasize the total unacceptability of this circumstance. Even of old time, long before the Lord Jesus came into the world “full of grace and truth” (John 1:14), it was generally known that touching the unclean thing made the one who did it unclean – even if he was a priest of God. Thus Haggai writes, “Thus saith the LORD of hosts; Ask now the priests concerning the law, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean” (Hag 2:11-13).
Even under the inferior Old Covenant, that was possessed of a lesser and fading glory, it was known that holy and unclean cannot mix. Something that is holy cannot cause someone or something that is unholy to be holy. However, something that is unholy or unclean does have a defiling effect upon those it touches. That is why Jesus told Peter, “He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all” (John 13:10). In principle, “his feet” is the part that became defiled in the walk of the disciple. Whatever part of him touched the world caused a sort of defilement from which cleansing is required. This washing is depicted in John’s marvelous affirmation: “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7). That is defilement that we experience following the new birth – after we have been delivered from the power of darkness and translated into the kingdom of God’s dear Son (Col 1:13).
The reason for the necessity of this cleaning is found in the absolute incompatibility of righteousness and unrighteousness, of holiness and sin. Newness of life cannot in any way be joined to the “old man.” The glory of the New Covenant cannot be merged with the inferior glory of the Old Covenant. The kingdom of Christ cannot be compacted together with the power of darkness from which we were delivered. The flesh and the Spirit are antithetical to one another, and cannot be made harmonious.
While all of this may seem very evident to the intellect, the apprehension of this truth has proved to be exceedingly difficult for the church. This is one of the reasons for the passage before us. Deceived by the devil, and prodded by the flesh, men tend to think they are, of themselves, capable of maintaining purity, while they willingly traffic in defiled realms. This text confirms that such thinking is altogether false. The world is a realm in which spiritual deliberation and power are required.
AN OPEN MOUTH AND AN ENLARGED HEART
“ 6:11 O ye Corinthians, our mouth is open unto you, our heart is enlarged.”
Paul has earnestly besought the Corinthians to do two things.
☛ Be reconciled to God (2 Cor 5:20). That is, bring their thinking into accord with “the mind of Christ,” living in a way that is harmonious with God’s ways and thoughts.
☛ Receive not the grace of God in vain (2 Cor 6:1). That is, not to “frustrate the grace of God” by living in way that not only obviates the need for grace, but greatly conflicts with it. When a person is not seeking to appropriate what grace teaches us to reject, a certain enmity it created that sends grace away and causes variance with God Himself.
These two admonitions are made within the vast panorama of the truth that has been placed before the Corinthians, together with its advantages. This includes the following.
☛ Grace and peace are accessible to all saints (1:1).
☛ The consolation of God is freely given to those who partake of the sufferings of Christ (1:7).
☛ Paul’s ministry among them had been straightforward, without guile, and in strict harmony with the purpose of God (1:12; 2:17; 4:2).
☛ All the promises of God are “Yes” in Christ Jesus (1:20).
☛ Paul was determined to be a “helper” of their joy (1:24).
☛ God causes us to triumph in Christ Jesus (2:14).
☛ They were the “epistle of Christ,” written by the Holy Spirit (3:3).
☛ They were products of “able ministers” (3:6).
☛ They were under a superior covenant (3:7-11).
☛ In Christ, they were in a domain of great spiritual liberty (3:17).
☛ The Holy Spirit was changing them from glory to glory (3:18).
☛ God had shined into their hearts, “to give the light of the knowledge of the glory of God in the face of Jesus Christ” (4:6).
☛ They had a heavenly treasure in an earthen vessel “that the excellency of the power” might be of God (4:7).
☛ They had been inducted into a realm where they could focus on things that are not seen – eternal things (4:18).
☛ God had “wrought” them to inhabit their house from heaven – the resurrection body – when death would be “swallowed up of life” (5:1-5).
☛ They were part of an appointed economy where men “walk by faith, and not by sight” (5:7).
☛ We must all appear “before the judgment seat of Christ” (5:10).
☛ Christ died and rose again that His people might live for Him (5:15).
☛ Once we come into Christ, there is no justification for knowing people after the flesh, or from a human point of view (5:16).
☛ The person in Christ is a “new creation:” “old things” pass away, and “all things” become new (5:17).
☛ Jesus was made “to be sin for us,” that we “might be made the righteousness of God in Him” (5:21).
☛ Paul, as their spiritual father and instructor, was clearly “approved” as a “minister of God” (6:4-10).
What possible reason could be given for the conditions that existed in the church at Corinth? The truth of the matter is that their state was wholly unjustified. That is why Paul’s word has such a pleading tone. He will strongly appeal to their hearts and minds, summoning them to come up higher.
O YE CORINTHIANS!
“O ye Corinthians . . . ” Other versions read, “O Corinthians,” NKJV “Corinthians,” NIV “The people of Corinth,” NJB “Oh, my dear Corinthian friends,” LIVING and “Corinthian people.” IE
The Greek used here is Kori,nqioi (kor-inth-ee-oi), and means “inhabitant of Corinth.” THAYER “a Corinthian,” UBS and “a person who lives in, or is a native of, Corinth.” LOUW-NIDA
There is a point to be made here that is somewhat obscure, yet worthy of contemplation. To my knowledge, rarely was a body of believers addressed as primarily associated with the city where they resided. The brethren at Rome were never referred to as “Romans.” That term is used six times in Scripture, but is never employed as a means of referring to believers (John 11:48; Acts 16:21,37,38; 25:16; 28:17). It was always and only used in a political sense.
The brethren in Ephesus were never referred to as “Ephesians.” That word is used three times in Scripture. Each time it refers to the worshiper of the goddess Diana (Acts 19:28,34,35).
The Philippians were referred to as “Philippians,” emphasizing that support came to Paul only from that part of Macedonia (Phil 4:15).
The brethren at Colossae were never referred to as “Colossians.”
Certain men who accompanied Paul were known as “Thessalonians,” distinguishing them from others who were from “Asia” (Acts 20:4). The brethren in Thessalonica were referred to as “the church of the Thessalonians,” emphasizing that they were a distinct body of people within that location (1 Thess 1:1; 2:1). The same was said of the church in Laodicea: “the church of the Laodiceans” (Col 4:16; Rev 3:14).
Is seems to me that this expression – “O ye Corinthians” – suggested that they had taken upon themselves more of Corinth than of Christ. Their divisions (1 Cor 1:10-11; 3:1), denial of the resurrection of the dead (1 Cor 15:12), going to the “unjust” to resolve their problems, etc., were evidence of worldly corruption. Now Paul will speak plainly to them as “Corinthians.” He is, in a manner of speaking, stooping down to their level to show them how unreasonable they have been.
I understand that the expression “O ye Corinthians” is often understood to be an “affectionate” means of addressing these brethren. However, that view does not blend well with the manner in which Paul addressed other churches. While there is no doubt an element of truth in it, I prefer to view this as somewhat of a reproach. It seems to me that the tone of the following words lends itself to this view.
OUR MOUTH IS OPEN
“ . . . our mouth is open unto you . . . ” Other versions read, “We have spoken openly to you,” NKJV “Our mouth has spoken freely to you,” NASB “We have spoken frankly to you,” NAB “We have spoken honestly with you,” NLT “I have told you all my feelings,” LIVING “We have spoken plainly,” IE “our lips are unsealed to you,” WEYMOUTH “my tongue is telling you everything,” WILLIAMS “I am unsealing my lips to you,” MONTGOMERY and “we are hiding nothing, keeping nothing back.” AMPLIFIED
The picture here is that Paul has a lot to say, and earnestly desires to say it to the Corinthians. He wants to speak of the things that have enraptured his own heart, and to do so abundantly and with clarity. His writing has been with unusual poignancy and spiritual glory. Ponder the grandeur of what he has said about the New Covenant (3:6-18), the new birth and its implications (2 Cor 4:6-11; 5:17), the focus of the spiritual mind (4:17-18), the resurrection body (5:1-5), the glory of reconciliation (5:18-21), and the nature of Divine approval (6:4-10).
In all of these marvelous words his mouth was wide open, and words of life flowed from it. He was not only enabled to speak of key matters, but to so with great and edifying power.
OUR HEART IS ENLARGED
“ . . . our heart is enlarged.” Other versions read, “our heart is wide open,” NKJV “our heart is opened wide,” NASB “and opened wide our hearts to you,” NIV “our heart is wide,” RSV “our heart is expanded,” DARBY “our heart is made large,” GENEVA “I love you with all my heart,” LIVING “my heart is stretched with love for you,” WILLIAMS and “our hearts are absolutely open to you.” PHILLIPS
Even though their manners had been unacceptable, Paul entreats them as his spiritual children. He had begotten them, and therefore had a heart for them. When he wrote to them, he was not merely fulfilling an obligation. He was not writing as a sort of spiritual policeman to correct their wayward manners. He could say to them as he did to the brethren in Philippi, “I have you in my heart” (Phil 1:7). He had the same desire for them that he had for the church in Galatia – a heart’s desire: “My little children, of whom I travail in birth again until Christ be formed in you” (Gal 4:19). Paul had a genuine and growing interest in the advancement of the Corinthian believers. You may recall that Paul’s confessed objective was to “make all men see what is the fellowship of the mystery” (Eph 3:9) – that is, to clarify to them what God is doing in Christ Jesus, particularly as it pertains to the Gentiles. The church in Corinth had been blinded by their own carnality, and Paul now labors to enable them to see more clearly what must be seen if men are to advance in the faith. It simply is not possible to do this if the apostle does not have a heart for the people.
An Enlarged Heart
The expression “our heart is enlarged” means Paul’s heart was expanded wide to include the brethren in Corinth and their very best interests. It means he was willing to extend himself for their benefit, and “gladly spend and be spent” for them (2 Cor 12:15). This is something a “heart of flesh” can do – and that is the kind of heart we receive in Christ Jesus (Ezek 11:19). This is also something that God Himself does – enlarging our hearts, or giving us greater spiritual capacities. Even in spiritually primitive times, David realized the advantage of an enlarged heart, and sought it from the Lord: “I will run the way of thy commandments, when thou shalt enlarge my heart” (Psa 119:32).
Heartless Religion
There is no way to overstate the dreadfulness of a heartless religion. When there is a propensity to regimentation, the love for Jesus begins to wane, and is eventually left behind the wake of legalistic religion. This is precisely what happened to the Ephesian church, and Jesus Himself severely upbraided them. “I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name's sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent” (Rev 2:2-5). Notice the things for which the church in Ephesus was commended.
☛ They worked
☛ They labored.
☛ They endured.
☛ They could not bear those who were evil.
☛ They tried, or tested, those who said they were apostles, and found them to be liars.
☛ They persevered.
☛ They endured hardships for His name.
☛ They did not grow weary.
Those are qualities that are exceedingly rare in these days – and yet, there was something that negated them all, commendable though they were of themselves. Jesus had something “against” this church, and it is serious beyond comprehension for Jesus to have something against you! Who, upon knowing such a thing, can proceed in life as though all was well? Only a person in a spiritual stupor could hear such words and continue to live in the same way.
The Lord Jesus Christ, held this “against” the church in Ephesus: “you have left (abandoned) the love that you had at first [you have deserted Me, your first love].” AMPLIFIED With all of their punctiliousness, Jesus had taken a back seat in their religion. They started out with a fervent love for Him, but they had abandoned that love in favor of a lifeless approach to life in Christ Jesus. There was no heart in their religion, even though there were several good things that they were doing. Unless they corrected this condition, repenting and remembering from where they had fallen, Jesus would remove their “candlestick,” and they would cease to be a church before Him.
Even in their fallen state, the church in Ephesus was far ahead of most contemporary churches – particularly in America. If it is possible for those with a commitment to doctrinal purity to leave their first love, what may be said of those who are sorely lacking in such a commitment? This ought to be obvious enough to require no further delineation. That is the result of heartless religion.
THE CAUSE FOR SPIRITUAL STRAITENING
“ 12 Ye are not straitened in us, but ye are straitened in your own bowels.”
Why do churches get into an unacceptable condition? Paul will now put the axe of Divine analysis to the root of the bad tree – the tree that was bearing bad fruit in Corinth. He will first tell the people what has NOT caused their condition, and the what HAS caused it.
NOT IN US
“Ye are not straitened in us . . . ” Other versions read, “You are not restricted by us,” NKJV “You are not restrained by us,” NASB “We are not withholding our affection from you,” NIV “There is no restriction in our affection,” NRSV “It is not our feelings to which you are narrow,” BBE “YE are not kept strait in us,” GENEVA “You are not constrained by us,” NAB “Any distress you feel is not on our side,” NJB “If there is a problem between us, it is not because of a lack of love on our part,” NLT “Any coldness still between us is not because of any lack of love on my part,” LIVING “We are not holding back our tender feelings from you,” IE “There is no narrowness in our love to you,” WEYMOUTH “We have not cut you off,” ISV “You are not squeezed into a tiny corner in my heart,” WILLIAMS “There is no norrowness in my love,” MONTGOMERY “There is no lack of room for you in [our hearts],” AMPLIFIED and “any stiffness between us . . . is none on ours.” PHILLIPS
Some of the versions do a miserable work in their attempt to clarify this text. The hands of some of the translators appear to be smitten with palsy when they sought to handle this verse. Thus their academic training overshadowed their spiritual perception. The difference in approach to this verse hinges on the view of the little Greek word evn (en). The meaning of this word is largely determined by the context in which it is used. Some of the translations of this word are “in” (“in Rome,” Rom 1:7), “by” (“by the will of God,” Rom 1:10), “with” (“together with you,” Rom 1:12), and “on” (“troubled on every side,” 2 Cor 4:8).
If the word is understood to be “in” (in its ordinary sense of domain or area) in this text, then Paul is saying he does not entertain a restricted or narrow love for Corinth, and therefore that cannot be the cause of their condition. However, it is the restraint of the Corinthians themselves that is the point here, and not a restrained view of them. That is confirmed by the explanation of their inhibition that follows.
The idea here is not what Paul thinks of the Corinthians, but how he has conducted himself toward them. That “how” was made known, not by his feelings, but by his actions. What Paul is saying is that nothing that came from him caused any kind of defection in Corinth. Their failure to advance in the faith was not owing to what Paul had preached, or in any deficiency in his love for them.
IN YOUR OWN BOWELS
“ . . . but ye are straitened in your own bowels.” Other versions read, “You are restricted by your own affections,” NKJV “but you are restrained by your own affections,” NASB “but you are withholding yours from us,” NIV “but in your own bowels you are straitened,” DOUAY “you are constrained by your own affections,” NAB “the distress is in your own selves,” NJB “but because you have withheld your love from us,” NLT “but because your love is too small and does not reach to me and draw me in,” LIVING “You are the ones holding back,” IE “the narrowness of your own feelings,” WEYMOUTH “but you have cut off your feelings toward us,” ISV “but the narrowness is in your own feelings,” MONTGOMERY “but you lack room in your own affections [for us],” AMPLIFIED and “must be on your side.” PHILLIPS
Here again, some of the versions lead us into the desert of confusion. The heart of Paul’s appeal is not found in a desire for the Corinthians to love him personally. He is not tracing their woeful deficiency to their failure to have a proper affection for him.
The word “bowels” is taken from the Greek word spla,gcnoij (splang-nois), which means “bowels, intestines (the heart, lungs, liver, etc),” THAYER “literally intestines, viscera, inward parts of the body, located in the belly,” FRIBERG and “the inner part of the body, especially the intestines.” LOUW-NIDA
Of course, Paul is not speaking of their fleshly body, for spiritual characteristics cannot be found in a mortal body, which is destined to decay. The point is that the “inward man,” or our spiritual constitution, also has an inward part – like a most holy place within the greater Tabernacle or Temple. This is the deepest part of the “new man” in which fellowship with God is realized and spiritual life is nurtured and matured. It is where basic desires are found, and the thrust of life is determined. For the professed believer, this is the part to which real advantage or great hindrance are traced. In the Corinthians, the cause for their spiritual obtuseness, and faulty view of Paul and his teaching, was found in their most primary desires – their “bowels.”
Here, the Corinthians “bowels” are not a reference to the citadel of their feelings for the apostle Paul himself. Rather, their disdain for the Paul’s person, and their denial of some of his teaching was owing to a more fundamental deficiency – a lack of a proper attitude toward and love for the truth itself. Paul simply did not fit into the agenda of many in Corinth. Their minds were set on other things – things in which moral purity, the resurrection of the dead, the New Covenant, the resurrection body, and other Kingdom matters, had no part, and, as a result, they were of no consequence. Wherever their affections were found, it was NOT on “things above” (Col 3:2). Whatever they were seeking, it was NOT “those things which are above, where Christ sitteth on the right hand of God” (Col 3:1). Whatever may have been said about their thoughts, they were NOT things that were “true,” “honest,” “just,” “pure,” “lovely,” “of good report,” “virtue,” or “praise” (Phil 4:8).
If the Corinthians had nurtured the “new man,” and grown up into Christ in all things, they would have been receiving Paul like the Galatians did at first – “as an angel of God, even as Christ Jesus” (Gal 4:18). Upon hearing his words, they would have received them as did the Thessalonians: “when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Thess 2:13). The Word of God had not been working within the Corinthians because they lacked an appetite for it. As a consequence, all manner of carnality broke out among them, and they had to be rebuked.
A Conclusion
Where the truth of the Gospel is affirmed and properly expounded, those who neglect, reject, or distort it, do so for the same reason cited in our text – they have no appetite for it. This is why they can hear the truth, yet do nothing with it. It is why they can be subjected to the very “power of God” itself, and yet remain unchanged. They do not have a heart for it! Paul has not let the matter slip by him, and god-sent preachers and teachers must not do so today. There is a flawed church in the world that must be told why they are in an unacceptable state.
Men must arise who will fulfill the word of Paul to Timothy: “And the Lord's servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will” NIV (2 Tim 2:24-26). In our text, this is precisely what Paul is doing. Gently, yet firmly, he goes to work on the conscience of the people.
BE ENLARGED!
“ 13 Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged.”
Paul knows that recompense and response are an integral part of spiritual life. Those who receive much are expected to give much: “For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more” (Luke 12:48). The Corinthians had been given much, coming “behind in no gift” (1 Cor 1:7). Paul himself had labored tirelessly among them for “a year and six months, teaching the Word of God among them” (Acts 18:11).
Paul wrote nine letters to seven churches: Rome, Corinth (2), Galatia, Ephesus, Philippi, Colossae, and Thessalonica (2). Of these nine letters, two were written to the church at Corinth (22%). These nine letters contained seventy-three chapters, twenty-nine of which were written to Corinth (40%). These seventy-three chapters contained 38,077 words, of which 15,528 were written to Corinth (41%). The majority, therefore, of Paul’s writings to churches were addressed to the Corinthians, among who he had also spent a considerable amount of his time. He sowed more seed there, dealt more extensively with their people, and spent more time on their areas of weakness. It was only right, therefore, that more should be expected of them. This is a principle by which God Himself operates. As it is written, “For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned” (Heb 6:7-8).
Having loved the Corinthians consistently and with much heart, Paul now admonishes them to do the same toward him.
FOR A RECOMPENSE
“Now for a recompense in the same . . . ” Other versions read, “Now in return for the same,” NKJV “Now in a like exchange,” NASB “As a fair exchange,” NIV “In return,” NRSV “Now for a recompense in like kind,” ASV “Now to give me back payment of the same,” BBE “but for an answering recompense,” DARBY “And in just requital,” WEYMOUTH “Do us a favor,” ISV “I pray you, therefore, in fair exchange,” MONTGOMERY “By way of them, then, do this for me,” AMPLIFIED and “Do reward me.” PHILLIPS
Paul does not ask them for money, possessions, or a change of raiment. He could say to them precisely what he had said to the Ephesians: “I have coveted no man's silver, or gold, or apparel” (Acts 20:33). Earlier, when writing to the Corinthians about the appropriateness of the disciples supporting their teacher, Paul said, “But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void” (1 Cor 9:15). He had deliberately kept himself from being “burdensome” to them, even though they owed him their very souls (2 Cor 11:9). Now he asks for the return of their love, which was an appropriate “recompense.”
There is a great truth to be seen here – that of the taught toward the teacher, and the profited toward the one who ministered the profit. Ultimately, this kind of honor goes to the Father Himself – i.e., he that has exhibited the most love is to receive the most from us. That response, however, filters down through Jesus, His apostles, and those who assist us in making progress to glory. Here is how Jesus said it: “He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me” (Mat 10:40). Again He said, “Whosoever shall receive one of such children in My name, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent Me” (Mark 9:37). And again, on the eve of His betrayal, He solemnly told His disciples, “Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth Me; and he that receiveth Me receiveth Him that sent Me” (John 13:20).
To be sure, Paul could not be classified as one of the “children.” He was a “wise masterbuilder” (1 Cor 3:10), and the Corinthians were themselves the product of his work. For them to hold disdain for him revealed their true attitude toward both Christ and God. Nevertheless, Paul will plead with them, appealing to the “new man,” and confirming the reasonableness of a consistent spiritual response from them.
I SPEAK UNTO MY CHILDREN
“(I speak as unto my children) . . . ” Other versions read, “I speak as to children,” NKJV “I am talking as to my children,” BBE “I am talking now as I would to my own children,” NLT “as to children I say it,” YLT “I am talking to you as if truly you were my very own children,” LIVING “I ask you as my children,” ISV and “I tell you, my children.” WILLIAMS
The Corinthian believers were Paul’s children, begotten by means of the Gospel that He had preached unto them. Their initial conversion is recorded in the book of Acts. “And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city” (Acts 18:8-10).
Several statements of this case are found in the Corinthian letters.
☛ “I have planted, Apollos watered; but God gave the increase” (1 Cor 3:6).
☛ “I write not these things to shame you, but as my beloved sons I warn you” (1 Cor 4:14).
☛ “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel” (1 Cor 4:15).
☛ “Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?” (1 Cor 9:1).
☛ “Ye are our epistle written in our hearts, known and read of all men” (2 Cor 3:2).
☛ “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart” (2 Cor 3:3).
☛ “Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged” (2 Cor 6:13).
While loving the brethren is the hallmark of discipleship, it is brought to its highest level in the regard the converted have for the ministers through whom they have believed. These ministers constitute a special gift from God. As it is written, “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?” (1 Cor 3:5). Paul is, then, calling upon them to regard the gift given to them – his own person and message.
BE YE ALSO ENLARGED
“ . . . be ye also enlarged.” Other versions read, “you also be open,” NKJV “open wide to us also,” NASB “open wide your hearts also,” NIV “widen your hearts also,” RSV “let your hearts be wide open to me,” BBE “let ‘your’ heart also expand itself,” DARBY “be open yourselves,” NAB “Open your hearts to us! Return our love,” LIVING “Open your hearts wide. Love us back.” IE “you too must stretch your hearts with love for me,” WILLIAMS and “with the same complete candor.” PHILLIPS
There were some in Corinth who judged Paul according to appearance. From what is reported, it appears that Paul was not attractive according to the flesh. Paul said of them, “For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible” (2 Cor 10:10). He said of himself, “But though I be rude (‘untrained,’ NKJB ‘unskilled,’ NASB) in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things” (2 Cor 11:6). This referred to the Grecian standard of speaking, and not to that employed by the God of heaven.
“Excellency of speech,” was purposely avoided by Paul because it had absolutely no effect upon his preaching. As he said elsewhere, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God” (1 Cor 2:1). At any rate, the failure of Paul to measure up to their standards of a great speaker had apparently made it difficult for some of the Corinthians to be drawn to him, or place a high value on him.
What should a people do who have been spiritually profited by a man who is unattractive to the flesh? Paul tells them what they must do: “Be ye also enlarged!” That is, “stretch your hearts!” WILLIAMS “Become larger than your natural; capacities!” “Push flesh out of the way, and allow the Spirit more room!” “Stop making place for the devil, and make more room for the expression of the love of God!”
Part of fighting “the good fight of faith” (1 Tim 6:12) is ridding ourselves of small responses, and seeking to obtain large ones. In an environment of free grace, it is not comely for meager responses to be found! Everything about salvation calls for an abundance from us, flowing from expanded hearts! Spiritual life is depicted as “rivers of living water” flowing out of the inmost part of the believer (John 7:38). That outflow includes expresses of unfeigned love toward the brethren, particularly those who have taught us.
BE NOT UNEQUALLY YOKED
“ 14a Be ye not unequally yoked together with unbelievers . . .”
Here we come to grips with the cause for much, if not all, retardedness and retrogression within the Christian community – unequal yokes.
UNEQUALLY YOKED
“Be ye not unequally yoked together . . . ” Other versions read, “Do not be bound together,” NASB “Do not be yoked together,” NIV “Do not be mismatched,” NRSV “Do not be mismated,” RSV “Do not keep company with,” BBE “Be not diversely yoked,” DARBY “Do not harness yourselves in an uneven team,” NJB “Don’t team,” NLT “Become not yoked,” YLT “Do not come into close association,” WEYMOUTH “Stop becoming unevenly yoked,” ISV “Stop forming intimate and inconsistent relations,” WILLIAMS “do not make mismatched alliances with . . . or come under a different yoke with them, inconsistent with your faith,” AMPLIFIED and “Don’t link up with.” PHILLIPS
An “unequal yoke” occurs when two people of different primary natures are put together, or work together by choice. Under the Law, the Lord taught people about an “unequal yoke.” “Thou shalt not plow with an ox and an ass together” (Deut 22:10). Even their garments were not to be mingled with materials of different kinds: “Thou shalt not wear a garment of divers sorts, as of woollen and linen together” (Deut 22:11). The mingling of diverse livestock, and the sowing of a single field with diverse seed were not permitted: “Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed” (Lev 19:19).
An “unequal yoke” occurs when two things that cannot be profitably joined are put into the same work – when two who cannot be harmonious are joined in one objective. Two competing natures cannot be joined for the good.
WITH UNBELIEVERS
“ . . . with unbelievers . . . ” Other versions read, “those who do not have faith,” BBE, “with the infidels,” GENEVA “with those who are different, with unbelievers,” NAB “with those who do not love the Lord,” LIVING and “with unbelievers, like oxen yoked with asses.” WEYMOUTH
When we speak of an “unequal yoke,” we are not speaking of yoking male and female, or bond and free, or Jew and Greek. These distinctions do not exist in Christ Jesus. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal 3:28). In the work of the Gospel, women labored with Paul (Phil 4:3). Bond and free labored together (Phile 1:10-11). Jew and Greek worked together for Jesus (Gal 2:2-3). These are not yokes that are “unequal.” All such distinctions are dissolved in Christ Jesus, and only in Him.
When it comes to permanent, preferred, and willing alliances, they are not to be formed with “unbelievers.” On one occasion, the ships of Jehosphat were broken up by the Lord because they were built in a joint effort with Ahaziah, “king of Israel who did very wickedly.” It is written, “And he joined himself with him to make ships to go to Tarshish: and they made the ships in Eziongaber. Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish” (2 Chronicles 20:35-37).
Solemnly the Law affirmed to Israel, “And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee. Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee” (Ex 23:31-33). Again the Law stated, “Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee” (Ex 34:12).
During the time of the Judges the word of the Lord was, “And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?” (Judg 2:2).
On one occasion, Jehu the son of Hanani the Seer was sent to king Jehosaphat because he had joined in an alliance with Ahab, God’s avowed enemy. Jehu’s words are arresting: “Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD” (2 Chron 18:28; 19:2).
King Ahaz formed an alliance with Tiglathpilneser, king of Assyria, and Israel was brought low because of it (2 Kgs 16:7-8; 2 Chron 28:16-21). Refusing to hearken to the word of the L:ord through Jeremiah, Zedekiah made an alliance with the Egypt in an attempt to avoid appointed invasion of Babylon (Jer 37:1-8; Ezek 17:15-17).
Ezra told the people of his day that they would “break the commandments of God” if they chose to “join in affinity with the people” noted for their “abominations.”Such a move, he said, would cause God “to be angry with us” until He had “consumed” them (Ezra 9:14).
The Two Classes of People
Although this will be developed later, it is good to draw our attention to the distinction that is here chronicled. Humanity can be viewed as two opposing bodies of people: “believers” and “unbelievers.” Because it is not possible to capitalize on the word “believers” for sectarian interests, it is not commonly employed in “church” circles. In the book of Acts, as the church was increasing, this is how it was stated: “And believers were the more added to the Lord, multitudes both of men and women)” (Acts 5:14). When Paul was admonishing Timothy concerning the proper conduct for young people he said, “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Tim 4:12).
In Acts 5:14, the Greek word from which “believers” is translated is pisteu,ontej, and means “to think to be true; to be persuaded . . . place confidence in . . . absolutely to trust in Jesus or in God as able to aid either in obtaining or doing something,” THAYER “be convinced of . . . as primarily a religious commitment, especially with God or Christ as the object of faith,” FRIBERG and “to trust, trust to or in, put faith in, rely on.” LIDDELL-SCOTT
“Believers” are those who have believed the Gospel, and are trusting in, and relying upon, the Christ proclaimed by that Gospel. They are persuaded of the reality of both God and Christ, and have brought their lives into conformity with that persuasion. Being “believers” – believers in God and Christ – has distinguished them from all other people. All others, regardless of cultural identity or seeming moral achievements, are properly known as “unbelievers.”
“Unbelievers” are the class of people who will ultimately be damned. Jesus said, “The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers” (Luke 12:46). “Unbelievers” are not to be considered appropriate arbiters between brethren who have differences. “But brother goeth to law with brother, and that before the unbelievers.” Paul affirmed that such a practices was “utterly a fault” (1 Cor 6:6-7). Those who are not in Christ are generally described as “unbelievers.” “If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?” (1 Cor 14:23).
“Unbelievers” are those who are not believing and trusting in the Lord. They have not believed the Gospel, and are thus under the condemnation of God (John 3:18). They are not trusting in the Lord, do not live by faith, and are not walking in the Spirit. They are not persuaded that God is, and that He is a Rewarder of those who diligently seek Him (Heb 11:6). “Unbelievers” do not have their affection set “on things above” (Col 3:1). They are not “strangers and pilgrims” in this world (1 Pet 2:11), and thus are not seeking “a city which hath foundations, whose Builder and Maker is God” (Heb 11:10). They are not groaning within themselves, “waiting for the adoption, to wit the redemption of our body” (Rom 8:23).
“Unbelievers” are not justified, and thus do not have “peace with God” (Rom 5:1). They do not have access into the grace wherein we stand (Rom 5:2), do not have “faith in the blood” of Christ (Rom 3:25), and are not “strong in faith, giving glory to God” (Rom 4:20). They do not “resist the devil” (James 4:7), “mortify the deeds of the body” (Rom 8:13), or “live by every word of God” (Lk 4:4).
“Unbelievers” do not have a love and preference for the “brethren” of Christ (John 13:35), are not working out their own salvation “with fear and trembling” (Phil 2:12), and have not received “the love of the truth that they might be saved” (2 Thess 2:10). They are not “in Christ,” and therefore are not “new creatures.” For them, “old things” have not “passed away,” and “all things” have not “become new” (2 Cor 5:17). They are not “reconciled to God” (Col 1:21), have not received “the gift of the Holy Spirit” (Acts 2:38), and the “fruit of the Spirit” is not found in them (Gal 5:22-23).
There are various terms that are ascribed to unbelievers. Some of them are found in this passage. Others include the following:
☛ “Sinners” (Rom 5:19), as compared with “saints” (Rom 8:27).
☛ “The ungodly” (Rom 5:6), as compared the “the godly” (2 Pet 2:9).
☛ “The wicked” (2 Pet 3:17), as compared with “the righteous” (1 Pet 3:12).
☛ “Children of disobedience” (Eph 2:2), as compared with those who “obey from the heart” (Rom 6:17).
☛ “Children of wrath” (Eph 2:3), as compared with “children of the living God” (Rom 9:26).
☛ “Lost”(Matt 18:11), as compared with “apprehended” (Phil 3:12-13).
☛ Those who “know not God” (2 Thess 1:8a), as compared with knowing God (1 John 4:7).
☛ Those who “obey not the Gospel” (2 Thess 1:8b), as compared with obeying the Gospel, (Rom 10:16).
☛ “They that are in the flesh” (Rom 8:8), as compared with those who are “in the Spirit” (Rom 8:9).
☛ “Dead in trespasses and sins” (Eph 2:1), as compared with “quickened together with Him” (Col 2:13).
☛ “Natural” men (1 Cor 2:14a), as compared with the “spiritual man” (1 Cor 2:14b).
☛ “Having no hope and without God in the world” (Eph 2:12), as compared with being given “everlasting consolation and good hope through grace” (1 Thess 2:16).
☛ Those who “walk in the vanity of their mind” (Eph 4:17), as compared with those who have been given the “spirit of a sound mind” (2 Tim 1:7).
☛ Those who are “alienated from the life of God” (Eph 4:18), as compared with those who are “alive unto God” (Rom 6:11).
☛ Those who are “crooked and perverse” (Phil 2:15), as compared with “the whole family in heaven and earth” (Eph 3:15).
☛ They are “alienated” in their mind “through wicked works” (Col 1:21a), as compared to being “reconciled unto God” (Col 1:21b).
☛ Those whose “mind and conscience is defiled” (Tit 1:15), as compared to those having the conscience “purged from dead works to serve the living God” (Heb 9:14).
☛ “Them that are without” (Mk 4:11), as compared to “them that are within” (1 Cor 5:12).
☛ Those who are “not of God” (John 8:47), as compared with those who are “of God” (1 John 4:4).
What kind of thinking would lead a person to believe it was in any way acceptable to have intimate associations between these two classes of people. God is with one class and not with the other. The Lord Jesus is interceding for one group, and not for the other. The Holy Spirit dwells in one category, but in the other. The names of one cluster are written in heaven, and the names of the other are not. One group is forgiven, the other is not. One has an inheritance in heaven, and the other does not. How is it that anyone would imagine that these two groups could, in any way, be put together.
An “unequal yoke” is an attempt to blend these two categories – the saved and the condemned, the godly and the ungodly, those dominated by the Holy Spirit, and those dominated by the devil. Who could ever hope for such an alliance to be blessed by God!
Common areas in which unequal yokes can take place include marriage, the selection of close companions, business relationships, church associations, best friends, and focused endeavors. They can be formed in the home, on the job, in the school, and in places of social mingling.
This is not an area in which we can draw up certain laws, submitting a list of rules to the various members of the body of Christ. It is the responsibility of each believer to take this word seriously, and then work out their own salvation with fear and trembling. It will not be popular, and you will make a lot of enemies doing this – but it must be done. You may be charged with being hateful, bigoted, and not caring – but the word still stands. “Be not unequally yoked together with unbelievers!”
Babylonish Reasoning
There is a form of Babylonish reasoning that is fashionable in our day. It has been around for a long time. I remember being submitted to it when I was younger. It goes something like this. “Make sure you have some close friends that are of the world, so you can win them to Christ. Do not let all of your close friends be Christians. How can you expect to win anyone by doing that?”
This is totally corrupt thinking, and betrays a spiritually benighted mind. It would be like telling Jesus to make close friends with the scribes and Pharisees, letting some of them be among His disciples. The Lord tells us to separate from the world, not unite with it. “Be ye separate!” (2 Cor 6:17). At the very beginning of day of salvation Peter cried out, “Save yourselves from this untoward generation” (Acts 2:40).
People are not brought to Christ by friendship, but by light. Jesus made that clear when He said, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Mat 5:16). Jesus did not deliver us from the power of darkness only to allow us to wander about in it once again, seeking to escort others out. We are warned, “Do not be deceived: "Evil company corrupts good habits” NKJV (1 Cor 15:33). Unequal yokes contradict that solemn word!
Now, the Spirit will reason with us on this matter. He will confirm how utterly unreasonable it is to attempt to forge a union between a believer and an unbeliever. In fact, He will declare that such a thing is not even possible – that it violates everything we know about the Divine nature. As soon as such an attempt is made, the whole union becomes unrighteous. It introduces the leaven-factor, as it pertains to wickedness, and it will not be long until “the whole lump” is corrupted with it. Thus it is written, “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us” (1 Cor 5:6-7).
This is an era in which the modern American church is especially obtuse, making this a very crucial text.
RIGHTEOUSNESS AND UNRIGHTEOUSNESS
“ 14b . . . for what fellowship hath righteousness with unrighteousness?”
The exhortation has been given: “Do not be yoked together with unbelievers!” This is not a mere suggestion, or a reference to a kind of ideal state that is not attained by the majority of believers. It is not a summons to do the best we can to finally reach this objective, even though it is highly unlikely that it will be accomplished. There are certain unchangeable Kingdom principles that demand that we not be “mismatched with unbelievers.” NRSV Being led by the Spirit, whom he has not quenched, Paul will now state some of these principles, doing so in the form of questions. He does this because only a fool will answer these questions in the affirmative. Their truth is so apparent that it only takes a statement to make the truth evident.
All of these are appeals to “reason together” with God (Isa 1:18) – to come into His presence and consider these affirmations.
The matter of yoking together will be presented in five different ways: “fellowship,” “communion,” “concord,” sharing a “part,” and being in “agreement.”
FELLOWSHIP
“ . . . for what fellowship . . .” Other versions read, “for what partnership,” NASB “have in common,” NIV “for what is there in common,” BBE “for what participation is there between,” DARBY “be partners,” NJB “for partaking is there to,” YLT and “what common interest can there be.” PHILLIPS
The word “fellowship” comes from the Greek word metoch. (met-okh-ah), which means “a sharing, communion, fellowship,” THAYER “a participation in common fellowship,” FRIBERG “partnership,” UBS and “a relationship involving sharing purposes and activity.” LOUW-NIDA
The idea is that of two people working together on the same project, and sharing common resources with one another. Remember, this a view of yoking, and will focus our attention on one unequal yoke – a yoke that involves sharing the same resources.
RIGHTEOUSNESS
“ . . . hath righteousness . . . ” Other versions read, “justice,” DOUAY “uprightness,” NJB “goodness,” NLT “the people of God,” LIVING “right,” IE “right doing,” WILLIAMS “right living and right standing with God,” AMPLIFIED and “goodness.” PHILLIPS
The word “righteousness” refers to the condition of which God approves. The person who is righteous is the person God has accepted. “Righteousness” is the expression of that acceptance that is characterized by spiritual integrity, virtue, purity of life uprightness, and correctness of thinking, feeling, and acting. STRONG’S Lexically it means, “the state of a man who is such as he ought to be,” THAYER and “the act of doing what God requires, doing what is right.” LOUW-NIDA
These days the very notion of “righteousness” is fading fast from the religious scene. While “righteousness” is, indeed, imputed to men upon the basis of their faith (Rom 4:3-22), that is not the “righteousness” to which this text refers. This is the outgrowth of imputed righteousness, where “newness of life” is lived out in human expressions ranging from thoughts to outward words and deeds. This is the “righteousness” concerning which exhortations are addressed to the saints: “yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Rom 6:13). Again, we read of “obedience unto righteousness” (Rom 6:16), being “servants of righteousness” (Rom 6:18), and awaking “to righteousness” (1 Cor 15:34). Of old time, people of faith were said to have “wrought righteousness,” or “performed acts of righteousness” NASB (Heb 11:33).
Speaking of “righteousness” from this perspective, John said, “every one that doeth righteousness is born of Him”(1 John 2:29), “he that doeth righteousness is righteous, even as He is righteous” (1 John 3:7). This, then, is the “righteousness” of reference – the revelation, or exhibit, of a life that has been begotten of God.
UNRIGHTEOUSNESS
“ . . . with unrighteousness?” Other versions read, “lawlessness,” NKJV “wickedness,” NIV “iniquity,” RSV “evil,” BBE “injustice,” DOUAY “law-breaking,” NJB “the people of sin,” LIVING “wrong,” IE and “iniquity and lawlessness.” AMPLIFIED
“Unrighteousness” is the absence of righteousness. It refers to expressions that are not approved by God – to ways and manners that are under the curse of God. These are thoughts, words, and deeds, that have nothing to do with God, Christ, and the Kingdom of God. They are expressions of the “flesh,” or sinful nature. From yet another perspective this amounts to not doing righteousness. As John wrote, “In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother” (1 John 3:10). It is also written that “the wrath of God is revealed against all ungodliness and unrighteousness of men” (Rom 1:18). There are those who have “pleasure in unrighteousness,” and they will be “damned” because of it (2 Thess 2:12). “Unrighteousness” is something from which we must be cleansed (1 John 1:9).
Now, here is the question before us – and it is a rhetorical one. Paul is not looking for an answer, for the answer is obvious. What share does “righteousness” have with “unrighteousness.” What is it that can pass from the realm of “righteousness” to the realm of “unrighteousness,” or vice versa? How can the two come together and work on the same project? Can these two join together to obtain eternal life? Or, can they be combined to fulfill the lusts of the flesh?
Those who, through some association, are yoked together with an unbeliever, or unbelievers, are trying to put righteousness and unrighteousness together. They are attempting to bring two irreconcilable things together – righteousness and unrighteousness. That may not be how they view their efforts, but that is how their activity is seen from heaven. That is a union that is impossible. No good can come from it.
Righteousness must be given to us, and unrighteousness must be taken from us. Is it not abundantly apparent that they cannot possibly be yoked together? It is not that such a yoke is improbable, it is that is it impossible. It simply cannot be done!
LIGHT AND DARKNESS
“ 14c . . . and what communion hath light with darkness?”
The “unequal” yoke is again addressed, confirming its impossibility, and the absolute folly of attempting such a thing. This is what those who are “unequally yoked” to do are attempting to do, and it is a totally vain effort.
COMMUNION
“ . . . and what communion . . . ” Other versions read, “fellowship,” NASB “have in common,” NJB “live with,” NLT “what partaking is there,” YLT “share,” IE “and what partnership,” WEYMOUTH “participate with,” WILLIAMS and “share life with.” PHILLIPS
The word “communion” comes from the Greek word koinwni,a (koy-nohn-ee-ah). Lexically is means, “association, community, joint participation . . . the share one has in anything, intimacy,” THAYER “a relationship characterized by sharing in common, participation, fellow feeling,” FRIBERG “an association involving close mutual relations and involvement,” LOUW-NIDA and “partnership.” LIDDELL-SCOTT
While the emphasis in “fellowship” is sharing, the word “common” stresses partnership – two or more people