2 Corinthians 6:14-18
Other articles in this issue have clearly shown that separation from evil in this world is a most necessary thing for the believer. This was true right from the beginning of man’s history, where the family of Seth was separate from the family of Cain in their walk and associations, and it goes right on down to include the call of Abraham and ultimately the separation of Israel from other nations. It is a principle that is even more necessary today. Since the cross, this world has been under judgment, and God has called the church out of it, to wait for His Son from heaven. Believers today are a distinctly heavenly company, called to be separate from this world. The Lord Jesus could say to His disciples, “Ye are not of the world, but I have chosen you out of the world” (John 15:1919If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. (John 15:19)). Again He could say, in His prayer to the Father in John 17, “They are not of the world, even as I am not of the world. I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil” (John 17:14-1514I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. (John 17:14‑15)).
Within the Great House
However, another separation has become necessary in the history of the church, namely, that of separation from evil within the great house of Christendom. In 1 Timothy 3:15 it is called “the house of God, which is the church of the living God, the pillar and ground of the truth.” However, by the time 2 Timothy was written, declension had come in, and Paul had to say, “All they which are in Asia be turned away from me” (2 Tim. 1:15). As a result, the house of God is termed “a great house” with different vessels in it, “some to honor, and some to dishonor” (2 Tim. 2:20). No longer can the house be equated with the church of the living God, for the house now contains many who are mere professors and are not truly part of the church. Those professing to be the church, too, have failed and are no longer the pillar and ground of the truth. Thus the one who wishes to be faithful to the Lord is called to “purge himself from these [vessels to dishonor],” in order that he may be a “vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work” (2 Tim. 2:21).
In both cases the separation is from evil, whether in the world or in the house of God, for the believer is not called either to go out of the world or to leave the house of God. Rather, he is still in the world (John 17:1111And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. (John 17:11)), and likewise cannot leave the house of God; to do so he would have to become an apostate and embrace a false religion. In view of this, the question sometimes arises as to how far this separation extends, and how the believer can live both in the world and in the great house of Christendom, yet remain separate from the evil in both.
Extremes in the World
In speaking of the believer’s relation to the world, the Lord Jesus could say clearly that “these are in the world” (John 17:1111And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. (John 17:11)), yet also that “they are not of the world, even as I am not of the world” (John 17:1414I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. (John 17:14)). This involves a walk that can be undertaken only in communion with the Lord, for He exemplified it perfectly. The tendency, right from the beginning, has been to go to extremes in either direction. Shortly after the apostles had gone to be with the Lord, some began to bring the church, in its walk and associations, down to the level of the world. The emperor Constantine embraced Christianity and made it the religion of the Roman Empire, and as a result, believers soon occupied places of prominence and authority in government. They became mixed up in the world’s politics and ambitions, and, of course, they soon became involved in its evil too. For all practical purposes, they were not only in the world, but also of the world. Others, alarmed at the lack of godliness and separation from evil, began to found monastic orders, secluding themselves from the world behind walls; others became hermits, living in small cabins or caves, far from civilization. Still others even lived on platforms on poles, so as to remain separate from the world and its evil. While some of this was doubtless well-intentioned, it resulted in men not only being not of the world, but also, for practical purposes, not in the world. The flesh took over, and the legality that resulted ministered only to man’s pride, and not to Christ. Instead of being a testimony to the saving power of Christ and His finished work on the cross, they were rather a testimony to the works of man, and thus the true gospel was corrupted.
Extremes in Christendom
In the great house of Christendom, a similar going to extremes has occurred. Some, in seeking to purge themselves from vessels to dishonor, have taken this so seriously that they have virtually isolated themselves from the rest of the body of Christ. In doing so, they have become legal, narrow-minded, harsh and sectarian, in that they have little or nothing to do with other believers who are not associated with them. Others, wishing to “pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart,” have almost ignored any evil connected with those in the great house, excusing themselves by saying that such evil is a matter between the individual and the Lord, but not the responsibility of others to judge.
Needless to say, such extremes are both wrong, whether in our association with the world or with other believers. How then should these extremes be avoided? We are brought back to the realization that practical Christianity often involves a proper balance in the truth, and that the principles given to us in the New Testament can be applied only in fellowship with the Lord and with the guidance of the Holy Spirit. Unlike the Old Testament, the New Testament does not give us neat little pigeonholes in which to fit every situation. Rather, we must make decisions in each case in the Lord’s presence and seeking His mind. Our separation must be unto Him.
Going to extremes is natural to our human hearts and can be done even by the believer in the energy of the flesh, without any dependence on the Lord or seeking His mind in the situation. I can undertake total isolation from the world, or live a careless, worldly life, without any real communion with the Lord. Likewise I can, in the great house, exercise total isolation from other believers, on the one hand, or embrace all believers, on the other hand, without any regard to their walk or associations. Both can be done in the energy of the flesh.
The Right Balance
However, to balance these principles, to be in the world but not of it, or to separate from evil in the great house, yet seek out those who call on the Lord out of a pure heart, requires constant communion with the Lord and dependence on Him. I cannot take one step nor make one right decision without going back to Him. If I am walking with the Lord, I will find this relatively easy, for “the secret of the Lord is with them that fear Him” (Psa. 25:1414The secret of the Lord is with them that fear him; and he will show them his covenant. (Psalm 25:14)). On the other hand, if I am at a distance from Him in seeking to know His mind, my state of soul will be revealed in His presence. I may have to judge something before the Spirit can once again be free to show me the mind of the Lord. Sad to say, our natural hearts, rather than judging ourselves, often prefer to substitute some man-made arrangement for the mind of the Lord, and hence the going to extremes. This may make life easier, so to speak, on the surface, but results in the loss of our communion with the Lord and the privilege of living for His glory down here.
Let us remember that He values our fellowship above all and wants our company, our dependence and our constant walking with Him. Then we will find that we are able to balance the principles of His Word and walk in a way that pleases Him.
W. J. Prost