To be of any profit this article mast be real in connection with a Bible, opened at the above passage.
TWICE already had the Apostle spoken of the ministry of exhortation which was his, “beseeching” men (verse 5:20, 6:1). These exhortations were of a more general nature; but in verse 11 he comes to one of a very personal sort, addressing the Corinthians in direct fashion. It is evident that at this point he found his mouth opened and his heart free to bring them plainly face to face with the error which lay at the root of so much that was wrong in their midst. They had not realized that if they remained yoked with unbelievers they would of necessity be dragged into much of their evil ways.
Paul did not bluntly bring them to book on this point directly he opened his first epistle. Whence came the tendency to split into parties and schools of opinion?
Whence the immorality, the love of litigation, the carelessness about idolatry, the disorder in their meetings, the speculative errors as to the resurrection? From the flesh doubtless; but also as imported from the world around them, for Corinth was full of things of that kind. We may learn a valuable lesson from Paul’s wise action. In his first epistle he contented himself with meeting the errors which lay on the surface, waiting until that letter had had its effect before he exposed the underlying causes. Now however a suitable spiritual atmosphere had been produced. He had been able to direct their thoughts to the ministry of reconciliation. God and the world are in the sharpest possible antagonism, and therefore reconciliation with the One must involve separation from the other. Hence the opportune moment to speak plainly on this point had arrived.
The Apostle Paul was the man of large heart. The Corinthians were saints of narrow affections. “Straightened,” means narrowed, and “bowels,” signifies affections. Quite remarkable — do you think not? The average man of the world would assess matters just the other way round, and not a few Christians would agree with him. They would dub the separate Christian as, the “narrow-minded man,” and praise the easygoing one of worldly type, as the largehearted man. But as a matter of fact it is the separate believer who finds his center in Christ, and so enters into the largeness of His interests. The worldly believer is limited by this little world and narrowed down to selfish interests. Paul exhorted the Corinthians to be enlarged by separation from the world.
Verse 14 contains an allusion to Deuteronomy 27:1010Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day. (Deuteronomy 27:10). The word literally is “diversely yoked” though of course if two, of diverse nature and form, such as the ox and the ass, were put together the resultant yoke would prove to be unequal. Any yoking together of the believer and the unbeliever must be unequal because they are diverse in their very nature and character — the one, born of God, a child of light; the other still in the Adamic nature, a child of darkness. The yoking together of two, so wholly diverse, must prove disastrous.
It is a question, be it noted, of a yoke. The believer is left in the world, and comes into contact with all sorts, as is indicated in 1 Corinthians 5:9, 109I wrote unto you in an epistle not to company with fornicators: 10Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. (1 Corinthians 5:9‑10). While mixing thus with all sorts he is to be careful to avoid being yoked with any. The most intimate and permanent yoke that the world knows is that of marriage. A believer may yoke himself with an unbeliever by a business partnership. Before he is through with it he may suffer much spiritual loss and the Lord’s Name be dishonored; since he has to share in the responsibility of evil things wrought by the unconverted partner. But at least he can get out of it in process of time, even if at financial loss to himself. But marriage he cannot get out of save by death — his own or his partner’s. And there are many other yokes besides those in marriage and in business, though not so strong and enduring. We are to shun all of them.
Consider what the believer stands for — righteousness, light. Christ, the temple of God. The unbeliever stands for unrighteousness (or lawlessness), darkness, Belial, idols. Now what possible yoke, or fellowship, or agreement, can there be between the two? None whatever. Then why take up a position which involves an attempt to bring together things which are as the poles asunder? The unbeliever cannot possibly fit in with the things which are the very life of the believer. He has not got the life which would enable him to do so. The believer can entangle and damage himself with the things of unrighteousness which occupy the unbeliever, for though born of God he still lies the flesh within him. Yoke the two together, and what must be the upshot?
No deep understanding is needed to answer that question. The one can only travel in one direction: the other can travel in either direction. The way of the unbeliever prevails, though the believer may be dragged very unwillingly and hence act as a kind of brake on the wheels.
The exhortation then is that we come out from among the unbelievers and be separate, not even touching what is unclean. The believer cannot be too careful to avoid every kind of connection and complicity with what is evil; and that because of what he is in his individual character as a child of light, and also what he is collectively with other believers as the temple of the living God. Being the living God, He not only dwells in the midst of His people but He walks in their midst, observing all their ways. And holiness becomes his house forever.
Some of us may say to ourselves, “Yes, but if I obey, this injunction and consequently break these or those links, I shall suffer a great deal of loss and be in a very difficult position.” That is very possible. But such a contingency is foreseen. The world may cast you out, but God will receive you, and be a Father to you. The last verse of our chapter does not refer to proper Christian relationship which is established in Christ which is expounded by the Apostle in Galatians 3:2626For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26) to 4:7; but rather to that practical “fathering” of the believer which he needs when-suffering from the world. If we may so put it, with all reverence, God Himself will play the part of Father to him. Hence we are said to be His sons and daughters. When it is a question of proper Christian relationship we all, whether male or female, are His sons.
And notice this: the One who is pledged to play the Father’s part is the Lord. Almighty. Here then we have brought tether His three great Names — Father, Jehovah, Almighty. He is Jehovah, the unchanging One, faithful to His word. He wields all power. And the value of both Names He brings into His fatherly care. We need not be afraid to cut all links with the world, cost what it may.
An interesting and encouraging contrast between this verse and Ephesians 6:1212For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:12) may be pointed out. There are “the rulers of the darkness of this world,” or, more literally.” the world-rulers of this darkness― Satanic authorities and powers, no doubt, who dominate this world of darkness. We might well fear them, were it not that we are under the protection of the Lord Almighty. The word translated, Almighty, is literally the All-ruler. The world-rulers may be great, but they are as nothing in the presence of the All-ruler; just as this world, though great to us, is very small when compared with all things — the mighty universe of God.
We have then these striking promises from the lips of God. If we are separate from the world, and face whatever loss that may involve, we shall find God acting as Father toward us and we shall enter consciously into the good and sweetness of the relationship in which we are set. Now having such promises we are exhorted (as we open chapter 7) to purify ourselves, and thus perfect holiness in the fear of God. Notice that it says. “from all filthiness of the flesh and spirit.” This is a very important word, and very sweeping. Our attention has just been directed to the necessity of a purification from all fellowship with the world in outward things. Yet if we merely practiced separation in outward things, confining ourselves to that, we should just become Pharisees; a most undesirable thing. The separation we are to practice goes much deeper. All filthiness or pollution of the flesh is to be avoided, and all filthiness of the spirit too.
Both forms of separation are called for; the inward and the outward too. The outward without the inward is just hypocrisy. The inward without the outward is at best a very defective thing. At the worst it descends to the plight in which Lot was found in Sodom, though not himself descending to the shocking morals of that city. Abraham was in the happy path of God’s will; clean outside the place as well as free from the evil. There are the pollutions of the world: the pollutions of the flesh, the pollutions of the spirit: the last of the three the most subtle of all, because the most refined form of sin. May God awaken us to great carefulness as to it. Holiness when carried to its perfection covers all three. But we are to be carrying it on tards its perfection even now. May God help us to do so.
The Apostle had delivered his soul thus as to the Corinthians and was conscious that the threatened breach between himself and them had been averted in the mercy of God; and those from outside, who had fomented trouble anti had been his detractors had lost something of their power. The Corinthians, under the influence of these men, had been inclined to turn their backs on Paul. Things however were now changed, and he can say simply. “Receive us.” They knew the integrity that had ever characterized him, and the fervent love towards them that was in his heart; he was identified with them in his affections whether in life or in death. Moreover, confident now as to their affection for him, he was filled with encouragement and joy. He could tell them now of the happy experience that was his, when tidings of the effect of his first epistle reached him.
Verse 5 picks up the threads of happenings from chapter 2:13. One can read from one verse to the other as though nothing came between them. He had left Troas, in spite of the door for the Gospel opened of the Lord, because he had no rest in his spirit as to the Corinthians; yet when he got into Macedonia conditions were even worse. There were not only fears within but also fighting’s without. One can imagine a little perhaps of what he felt as he plunged deeply, and yet more deeply, into sorrows and troubles. Suddenly however Titus appeared, bringing good news as to the effect of his first epistle, which ministered to him great comfort. He had the companionship of Titus, and the assurance that God had intervened in His mercy.
His first epistle had been used to effect two things: first, a thoroughgoing repentance as to the evils he had denounced; second, a revival of their affection for himself. There was of course a very distinct connection between them. As they realized the error of their ways so they saw that his plain and faithful remonstrances were actuated by love; and responsive love was kindled in their hearts towards him. For a time he had been tempted to regret that he ever wrote the letter, but now that its good effect had been manifested he could only rejoice.
This scripture shows us very clearly what genuine repentance really is. It is not exactly sorrow for sin, though godly sorrow of that sort is an ingredient of it. verse 11 shows what repentance involved in their case, and with what zeal and fear they cleared themselves. Repentance of a right sort is repentance to salvation that is, it means deliverance from the thing repented of. Mere sorrow for sin, when confronted with its consequences, is the kind of which the world is capable, and it only works death and not salvation. Judas Iscariot is a sad example of this.
One great thing, then, that had come out of all the troubles at Corinth and the sending of the first epistle had been a mutual expression of love as between Paul and the saints there. Verse 7 mentions, “your fervent mind toward me;” and verse 12, “our care for you in the sight of God.” It was no small thing to put things right as between the one who did the injury and the one who was injured, but it was even greater to bring into display that love which is the fruit of the Divine nature in the saints.
A striking feature of this chapter, from verse 5 and onwards, is the way in which all these happenings are traced to the hand of God. Having sent his first epistle, Paul was agitated and cast down in spirit to the point of regretting that he had written it — even though, as we know, it was a letter inspired of God. Then at last, when things seemed at their lowest, Titus appeared with good news as to its effect upon the Corinthians. This was the mercy of God intervening to comfort the downcast Apostle, as also it had been the mercy of God effecting a godly repentance in the hearts of the Corinthians. The word, “godly,” occurring three times ( verses 9, 10, 11), is really in each case, “according to God.” God had intervened, and this was the real basis and cause of Paul’s comfort and joy.
Moreover Titus had come back thoroughly refreshed and joyful. This evidently had far exceeded Paul’s hopes. There had been much anxiety as to them, and many things to blame, as the first epistle shows; and yet the way in which they had received him had gone beyond his expectations. True he had boasted of them to Titus. He had spoken of them with warmth of affection and with assurance of their reality. And now all had been found as he had said. The Apostle’s distress had been turned into exultant joy and thankfulness.
In all this we see how God delights to lift up and encourage His tried servants. The God who thus acted with Paul is just the same today. Why are we not filled with greater and more implicit confidence in Him?
The Corinthians had received Titus “with fear and trembling;” they had been marked by obedience. Paul’s letter had come to them with an authority that was Divine. In it he had called upon them to recognize that the things he wrote to them were “the commandments of the Lord.” Being the inspired Word of God, it had authenticated itself as such in their consciences, and it commanded their obedience. Nowadays some would like to persuade us that we have no logical reason for accepting any given scripture as the Word of God unless we are prepared to receive it as authenticated by “the Church,” unless it carries the imprimatur of pope and cardinals. Nothing could be further from the truth. It was not so at the beginning, and is not so today. The Word of God is self-authenticating in the hearts and consciences of those who are born of Him.
The obedience of the Corinthians to the Word of the Lord gave the Apostle full confidence as to them. He could say with joy, “I have confidence in you in all things.” Are we inclined to look upon this as a rather exuberant overestimate on his part the fruit of the revulsion of feeling he had undergone? It was not so at all. It was the expression of a sober judgment. Saints may be very defective and blameworthy as to many things, but if they recognize the Word of God when they hear it, and yield obedience to its instructions, one need have no fear as to them. All will he well.
It was not that they had any fear of Titus, or that Paul’s letters, though weighty and powerful, put the fear of Paul upon their spirits. It was rather that in spite of all their errors they did tremble at the Word of the Lord, when they heard it.
Are we equal to the Corinthians in this respect? Our day is peculiarly marked by disrespect for the Word of God. In many quarters, professedly Christian, the Bible is looked upon as subject matter for criticism. Let us beware lest we catch the infection of it. Would Paul have confidence in us as to all things? Only if he saw that we too were marked.by subjection and obedience to the Word of God.
F. B. Hole.