2 Corinthians 6:14

, could be no benefit to any man farther than it might have been a means of conveying to him the salvation of God. And it is most evident that the apostle has in view that grace or benefit that reconciles us to God, and makes us Divinely righteous. And this, and all other benefits of the death of Christ, may be received in vain. Verse 2 For he saith - That is, God hath said it, by the prophet Isaiah, Isa 49:8; which place the apostle quotes verbatim et literatim from the Septuagint. And from this we may at once see what is the accepted time, and what the day of salvation. The advent of the Messiah was the עת רצון eth ratson, the time of God's pleasure or benevolence, of which all the faithful were in expectation; and the day of salvation, יום שועה yom yeshuah, was the time in which this salvation should be manifested and applied. The apostle therefore informs them that this is the time predicted by the prophet; and the ministry of reconciliation being exercised in full force is a proof that the prophecy is fulfilled; and therefore the apostle confidently asserts, Behold, Now is this accepted time, Now the Messiah reigns, Now is the Gospel dispensation, and therefore Now is the day of salvation; that is, the very time in which the power of God is present to heal, and in which every sinner believing on the Lord Jesus may be saved. I rather think that this second verse should be read immediately after the last verse of the preceding chapter; as where it now stands it greatly disturbs the connection between the first and the third verses. I will set down the whole in the order in which I think they should stand. 2Cor 5:20: Now then we are ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, to be reconciled to God. For he hath made him a sin-offering for us, who knew no sin, that we might be made the righteousness of God in him: for he saith, "I have heard thee in a time accepted, and in the day of salvation have I succoured thee." Behold, now is the accepted time; behold, now is the day of salvation. Immediately after this, the sixth chapter will very properly commence, and we shall see that the connection will be then undisturbed: - We then, as fellow workers, beseech you also, that ye receive not this grace of God in vain, giving no offense in any thing, that this ministry be not blamed. This change of the place of the second verse, which every one allows must, if it stand here, be read in a parenthesis, preserves the whole connection of the apostle's discourse, and certainly sets his argument before us in a stronger light. Let us review the whole: 1. God was in Christ, reconciling the world to himself, 2Cor 5:18. 2. He appointed the apostles to proclaim to mankind the doctrine of reconciliation, 2Cor 5:19. 3. The apostles, in consequence, proclaim this doctrine; and show that Christ was a sacrifice for sin, and that through him we may be perfectly saved, 2Cor 5:20, 2Cor 5:21. 4. They show also that all this was agreeable to the declaration of God by the prophet Isaiah, Isa 49:8, where he predicts the days of the Messiah, and the grace then to be communicated, 2Cor 6:2. 5. The apostle then, speaking in the person of all his fellow laborers, who had this ministry of reconciliation intrusted to them, exhorts them not to receive such a benefit of God in vain, 2Cor 6:1. 6. He exhorts those who had embraced the Gospel not to put a stumbling block in the way of others, by acting irreligiously, lest this ministry of reconciliation should be reproached on their account, 2Cor 6:3. 7. He shows what conscientious and scrupulous care he and his fellow apostles took to preach and walk so that this ministry might have its full effect, 2Cor 6:4, etc. This view of the subject, if I mistake not, shows a beautiful consistency throughout the whole. Verse 3 Giving no offense - The word προσκοπη, read προσκομμα, Rom 14:13, signifies a stumbling block in general, or any thing over which a man stumbles or falls; and here means any transgression or scandal that might take place among the ministers, or the Christians themselves, whereby either Jews or Gentiles might take occasion of offense, and vilify the Gospel of Christ. Verse 4 But in all things approving ourselves - The apostle now proceeds to show how conscientiously himself and his fellow laborers acted, in order to render the ministry of reconciliation effectual to the salvation of men. They not only gave no offense in any thing, but they labored to manifest themselves to be the genuine ministers of God, in much patience - bearing calmly up under the most painful and oppressive afflictions. In afflictions - Εν θλιψεσιν. This may signify the series of persecutions and distresses in general; the state of cruel suffering in which the Church of God and the apostles then existed. In necessities - Εν αναγκαις· Straits and difficulties; including all that want and affliction which arose from the impoverished state of the Church. In distresses - Εν στενοχωριαις. Such straits and difficulties as were absolutely unavoidable and insurmountable. The word implies, being reduced to a narrow place, driven to a corner, hemmed in on every side, as the Israelites were at the Red Sea; the sea before them, Pharaoh and his host behind them, and Egyptian fortresses on either hand. God alone could bring them out of such difficulties, when their enemies themselves saw that the wilderness had shut them in. So was it often with the apostles; all human help failed, and their deliverance came from God alone. Verse 5 In stripes, in imprisonments - Of these the history of the Acts of the Apostles gives ample testimony; and there were doubtless many instances of persecution in various forms which are not on record. In tumults - Ακαταστασιαις· Insurrections raised against them because of the Gospel. It is more natural to understand the word thus, than of agitations, or tossings to and fro in consequence of their unsettled state of life; or because of persecution, which obliged them to flee from place to place. In labors - Both with our own hands to provide for ourselves the necessaries of life, that we might not be chargeable to others; and in labors to spread the Gospel of God through all countries where his providence opened our way. In watchings - Passing many nights without sleep or rest. In fastings - Partly constrained through want of food; and partly voluntary, as a means of obtaining an increase of grace both for ourselves and for the Churches. Verse 6 By pureness - Εν ἁγνοτητι· In simplicity of intention, and purity of affection; together with that chastity and holiness of life which the Gospel enjoins. By knowledge - Of the Divine mysteries. By long-suffering - Under all provocations. By kindness - To our most virulent persecutors, and to all men. By the Holy Ghost - There are doubts among learned men whether the apostle here means that Spirit who is called the third person of the holy Trinity; or some grace, disposition, or quality of the soul, which was thus denominated, as implying a spirit wholly purified, and fitted to be a habitation of God. Schoettgen quotes a passage from Rabbi Bechai, in which it appears to him to have this latter meaning: "Rabbi Pinchas, the son of Jair, said: Reflection leads to sedulity; sedulity to innocence; innocence to abstinence; abstinence to cleanness; cleanness to sanctity; sanctity to the fear of sin; fear of sin to humility; humility to piety; and piety to the Holy Spirit. Of these ten virtues five are external, or belong to the body; and five internal, or belonging to the soul; but all men prefer the tenth, which is רוח הקדש ruach hakkodesh, the Holy Spirit." Even allowing Rabbi Pinchas to be a person on whose judgment we could rely, and whose authority was decisive, there does not appear to me any reason why we should depart from the usual meaning of the term from any thing that is said here. It appears to me plain enough that the rabbi means the constant indwelling of the Holy Spirit; and St. Paul, in this place, may have the same thing in view, and with it the various gifts of the Holy Spirit by which he was enabled to work miracles. By love unfeigned - Εν αγαπῃ ανυποκριτῳ· Love without hypocrisy; such as disposed us at all times to lay down our life for the brethren, and to spend and be spent for the glory of God and the good of mankind. Verse 7 By the word of truth - The doctrine of truth received immediately from God, and faithfully and affectionately preached to men. By the power of God - Confirming this doctrine, not only by the miracles which we were enabled to work, but also by the application of that truth to the souls of the people by the energy of God. By the armor of righteousness - Such as that described by the apostle, Eph 6:13-17, which he calls there the whole armor of God, consisting of the following pieces: the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit. On the right hand and on the left - Particularly, the shield and the sword; the former on the left arm, the latter in the right hand. We have the doctrine of truth, and the power of God, as an armor to protect us on all sides, every where, and on all occasions. It seems far-fetched to understand the right hand as signifying prosperity, and the left as signifying adversity; as if the apostle had said: We have this armor to defend us both in prosperity and adversity. By the doctrine of the Gospel, and by the power of God, the apostles were furnished with offensive and defensive weapons; they could ever defend themselves, and discomfit their foes. Verse 8 By honor and dishonor - By going through both; sometimes respected, sometimes despised. By evil report and good report - Sometimes praised, at other times calumniated. As deceivers - Said to carry about a false doctrine for our secular emolument. And yet true - Demonstrated by the nature of the doctrine, as well as by our life and conversation, that we are true men; having nothing in view but God's glory and the salvation of the world. Verse 9 As unknown - Persons who are to be suspected as harbouring dark designs; persons of neither birth, parentage, nor respectable connections in life; And yet well known - Proved by our whole conduct to have no such designs, and demonstrated to be holy, upright, and useful, by the whole train of our peregrinations, through which we can be readily traced from place to place; having preached openly, and done nothing in a corner. As dying - Through continual dangers, fatigues, and persecutions; And, behold, we live - We are preserved by the mighty power of God in the greatest dangers and deaths. As chastened - As though we were disobedient children; And not killed - Though we continue in the very same line of conduct that is supposed to bring on us those chastisements, and which, if it were criminal, would justly expose us to death for incorrigible obstinacy; but our preservation is a proof that we please God. Verse 10 As sorrowful - Considerate men supposing, from our persecuted state and laborious occupation, (often destitute of the necessaries of life; seldom enjoying its conveniences; and scarcely ever, its comforts), that we must be the most miserable of all men. Yet alway rejoicing - Having the consolation of God's Spirit at all times, and a glorious prospect of a blessed immortality. As poor - Destitute of all worldly good and secular interest, Yet making many rich - By dispensing to them the treasures of salvation; making them rich in faith, and heirs of the kingdom. The Gospel, when faithfully preached, and fully received, betters the condition of the poor. It makes them sober; so they save what before they profusely and riotously spent. It makes them diligent; and thus they employ time to useful purposes which they before squandered away. They therefore both save and gain by religion; and these must lead to an increase of property. Therefore they are made rich; at least in comparison with that sinful, profligate state in which they were before they received the truth of the Gospel. As having nothing - Being the most abject of the poor, And yet possessing all things - That are really necessary to the preservation of our lives. For the wants under which we labor for a time are supplied again by a bountiful Providence. The man who possesses a contented spirit possesses all things; for he is satisfied with every dispensation of the providence of God; and "a contented mind is a continual feast." Verse 11 O ye Corinthians, our mouth is open unto you - I speak to you with the utmost freedom and fluency, because of my affection for you. Our heart is enlarged - It is expanded to take you and all your interests in; and to keep you in the most affectionate remembrance. The preceding verses contain a very fine specimen of a very powerful and commanding eloquence. Verse 12 Ye are not straitened in us - That is, Ye have not a narrow place in our affections: the metaphor here is taken from the case of a person pent up in a small or narrow place, where there is scarcely room to breathe. Ye are straitened in your own bowels - I have not the same place in your affections which you have in mine. The bowels are used in Scripture to denote the most tender affections. See the note on Mat 9:36. Verse 13 Now for a recompense in the same - That you may, in some sort, repay me for my affection towards you, I speak to you as unto my children, whom I have a right to command, be ye also enlarged - love me as I love you. Verse 14 Be ye not unequally yoked together with unbelievers - This is a military term: keep in your own ranks; do not leave the Christian community to join in that of the heathens. The verb ἑτεροζυγειν signifies to leave one's own rank, place, or order, and go into another; and here it must signify not only that they should not associate with the Gentiles in their idolatrous feasts, but that they should not apostatize from Christianity; and the questions which follow show that there was a sort of fellowship that some of the Christians had formed with the heathens which was both wicked and absurd, and if not speedily checked would infallibly lead to final apostasy. Some apply this exhortation to pious persons marrying with those who are not decidedly religious, and converted to God. That the exhortation may be thus applied I grant; but it is certainly not the meaning of the apostle in this place. Nevertheless, common sense and true piety show the absurdity of two such persons pretending to walk together in a way in which they are not agreed. A very wise and very holy man has given his judgment on this point: "A man who is truly pious, marrying with an unconverted woman, will either draw back to perdition, or have a cross during life." The same may be said of a pious woman marrying an unconverted man. Such persons cannot say this petition of the Lord's prayer, Lead us not into temptation. They plunge into it of their own accord. For what fellowship, etc. - As righteousness cannot have communion with unrighteousness, and light cannot dwell with darkness; so Christ can have no concord with Belial, nor can he that believeth have any with an infidel. All these points were self-evident; how then could they keep up the profession of Christianity, or pretend to be under its influence, while they associated with the unrighteous, had communion with darkness, concord with Belial, and partook with infidels? Verse 16 What agreement hath the temple of God with idols - Nothing could appear more abominable to a Jew than an idol in the temple of God: here, then, could be no agreement; the worship of the two is wholly incompatible. An idolater never worships the true God; a Christian never worships an idol. If ye join in idolatrous rites, it is impossible that ye should be Christians. Ye are the temple of the living God - God intends to make the heart of every believer his own house. I will dwell in them, and walk in them - The words are very emphatic: ενοικησω εν αυτοις· I will inhabit in them. I will not be as a wayfaring man, who turns aside to tarry as for a night, but I will take up my constant residence with them; I will dwell in and among them. I will be their God - They shall have no other God, they shall have none besides me; and if they take me for their God, I will be to them all that an infinite, eternal, and self-sufficient Being can be to his intelligent offspring. They shall be my people - If they take me for their God, their supreme and eternal Good, I will take them for my people; and instruct, enlighten, defend, provide for, support, and bless them, as if I had none else to care for in the creation. Verse 17 Wherefore come out from among them - Is it not plain from this and the following verse that God would be their God only on the ground of their taking him for such, and that this depended on their being separated from the works and workers of iniquity? for God could not inhabit in them if they had concord with Belial, a portion with infidels; etc. Those who will have the promises of God fulfilled to them must come under the conditions of these promises: if they are not separate - if they touch the unclean thing, God will not receive them; and therefore will not be their God, nor shall they be his people. Verse 18 Will be a Father unto you - I will act towards you as the most affectionate father can act towards his most tender and best beloved child. And ye shall be my sons and daughters - Ye shall all be of the household of God, the family of heaven; ye shall be holy, happy, and continually safe. Saith the Lord Almighty - Κυριος παντοκρατωρ· The Lord, the Governor of all things. Earthly fathers, however loving and affectionate, may fail to provide for their children, because every thing is not at their disposal; they may frequently lack both the power and the means, though to will may be present with them; but the Lord who made and who governs all things can never lack will, power, nor means. The promise is sure to the children; and the children are those who take the Almighty for their God. For the promise belongs to no soul that is not separate from sinful ways, works, and men; those who touch the unclean thing, i.e. who do what God forbids, and hold communion with unrighteousness, can never stand in the endearing relation of children to God Almighty: and this is most forcibly stated by God himself, in these verses, and in the beginning of the following chapter, the first verse of which should conclude this. To the Jews the promises were originally made; they would not have God for their God, but would work iniquity. What was the consequence? God cast them off; and those who were joined to iniquity were separated from him. "Then said God, Call his name Lo-ammi; for ye are not my people, and I will not be your God." Hos 1:9. The Jews were therefore cast off, and the Gentiles taken in their place; but even these, under the new covenant, are taken in expressly under the same conditions as the apostle here most fully states. Those who apply these words in any other way pervert their meaning, and sin against their souls. Introduction The apostle's inference from the preceding exhortation, 2Cor 7:1. He presses them to receive him with affection, because of his great love towards them, 2Cor 7:2-4. He tells them what distress he felt on their account in Macedonia, till he had met with Titus, and heard of their prosperity, 2Cor 7:6-7. He rejoices that his first epistle was made the means of their reformation, 2Cor 7:8, 2Cor 7:9. States how they were affected by his letter, and the process of their reformation, 2Cor 7:10, 2Cor 7:11. Shows why he had written to them, 2Cor 7:12. Rejoices that his boasting of them to Titus is found to be a truth; and takes occasion to mention the great affection of Titus for them, and his own confidence in them, 2Cor 7:13-16. Verse 1 Having therefore these promises - The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined. Let us cleanse ourselves - Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul. Filthiness of the flesh - The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart), there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ea

Cautions against Mingling with Unbelievers. ( a. d. 57.) 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 recompence 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. The apostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling with unbelievers. Here observe, I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, even like that of a father to his children, v. 11-13 . Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, "O ye Corinthians, to whom I am now writing, I would fain convince you how well I love you: we are desirous to promote the spiritual and eternal welfare of all to whom we preach, yet our mouth is open unto you, and our heart is enlarged unto you, in a special manner." And, because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and exhortations: " You are not, " says he, " straitened in us; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if it be otherwise, the fault is in yourselves; it is because you are straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us; and all we desire as a recompense is only that you would be proportionably affected towards us, as children should love their father." Note, It is desirable that there should be a mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage. II. The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, v. 14 . Either, 1. In stated relations. It is wrong for good people to join in affinity with the wicked and profane; these will draw different ways, and that will be galling and grievous. Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise; for there is more danger that the bad will damage the good than hope that the good will benefit the bad. 2. In common conversation. We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing, and hearing, and being with such, yet we should never choose them for our bosom-friends. 3. Much less should we join in religious communion with them; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture. (1.) It is a very great absurdity, v. 14, 15 . It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together! Believers are, and should be, righteous; but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together? Christ and Belial are contrary one to the other; they have opposite interests and designs, so that it is impossible there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both; and, if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together. (2.) It is a dishonour to the Christian's profession ( v. 16 ); for Christians are by profession, and should be in reality, the temples of the living God —dedicated to, and employed for, the service of God, who has promised to reside in them, to dwell and walk in them, to stand in a special relation to them, and take a special care of them, that he will be their God and they shall be his people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for his honour, and God is a jealous God, and will not give his glory to another. (3.) There is a great deal of danger in communicating with unbelievers and idolators, danger of being defiled and of being rejected; therefore the exhortation is ( v. 17 ) to come out from among them, and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy or the plague, for fear of taking infection, and not to touch the unclean thing, lest we be defiled. Who can touch pitch, and not be defiled by it? We must take care not to defile ourselves by converse with those who defile themselves with sin; so is the will of God, as we ever hope to be received, and not rejected, by him. (4.) It is base ingratitude to God for all the favours he has bestowed upon believers and promised to them, v. 18 . God has promised to be a Father to them, and that they shall be his sons and his daughters; and is there a greater honour or happiness than this? How ungrateful a thing then must it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers! Do we thus requite the Lord, O foolish and unwise?

Be not unequally yoked with unbelievers - Christians with Jews or heathens. The apostle particularly speaks of marriage. But the reasons he urges equally hold against any needless intimacy with them. Of the five questions that follow, the three former contain the argument; the two latter, the conclusion.

s closely connected in sense with the previous verse. The apostle is there stating the nature of the remuneration or recompense which he asks for all the love which he had shown to them, He here says, that one mode of remuneration would be to yield obedience to his commands, and to separate themselves from all improper alliance with unbelievers. "Make me this return for my love. Love me also; and as a proof of your affection, be not improperly united with unbelievers. Listen to me as a father addressing his children, and secure your own happiness and piety by not being unequally yoked with those who are not Christians." The word which is here used (ετεροζυγεω) means, properly, to bear a different yoke, to be yoked heterogeneously.-- Robinson, (Lex.) It is applied to the custom of yoking animals of different kinds together, ( Passow;) and as used here means not to mingle together, or be united with unbelievers. It is implied in the use of the word that there is a dissimilarity between believers and unbelievers so great, that it is as improper for them to mingle together as it is to yoke animals of different kinds and species. The ground of the injunction is, that there is a difference between Christians and those who are not so great as to render such unions improper and injurious. The direction here refers, doubtless, to all kinds of improper connexions with those who were unbelievers. It has been usually supposed by commentators to refer particularly to marriage. But there is no reason for confining it to marriage. It doubtless includes that; but it may as well refer to any other intimate connexion, or to intimate friendships, or to participation in their amusements and employments, as to marriage. The radical idea is, that they were to abstain from all connexions with unbelievers--with infidels, and heathens, and those who were not Christians---which would identify them with them; or they were to have no connexion with them in anything as unbelievers, heathens, or infidels; they were to partake with them in nothing that was peculiar to them as such. They were to have no part with them in their heathenism, unbelief, and idolatry, and infidelity; they were not to be united with them in any way or sense where it would necessarily be understood that they were partakers with them in those things. This is evidently the principle here laid down, and this principle is as applicable now as it was then. In the remainder of this verse and the following verses, ( 2Cor 6:15,16,) he states reasons why they should have no such intercourse. There is no principle of Christianity that is more important than that which is here stated by the apostle; and none in which Christians are more in danger of erring, or in which they have more difficulty in determining the exact rule which they are to follow. The questions which arise are very important. Are we to have no intercourse with the people of the world? Are we cut loose from all our friends who are not Christians? Are we to become monks, and live a recluse and unsocial life? Are we never to mingle with the people of the world in business, in innocent recreation, or in the duties of citizens, and as neighbours and friends? It is important, therefore, in the highest degree, to endeavour to ascertain what are the principles on which the New Testament requires us to act in this matter. And in order to a correct understanding of this, the following principles may be suggested: I. There is a large field of action, pursuit, principle, and thought, over which infidelity, sin, heathenism, and the world as such, have the entire control. It is wholly without the range of Christian law, and stands opposed to Christian law. It pertains to a different kingdom; is conducted by different principles; and tends to destroy and annihilate the kingdom of Christ. It cannot be reconciled with Christian principle, and cannot be conformed to but in entire violation of the influence of religion. Here the prohibition of the New Testament is absolute and entire. Christians are not to mingle with the people of the world in these things; and are not to partake of them. This prohibition, it is supposed, extends to the following, among other things: (1.) To idolatry. This was plain. On no account or pretence were the early Christians to partake of that, or to countenance it. In primitive times, during the Roman persecutions, all that was asked was that they should cast a little incense on the altar of a heathen god. They refused to do it; and because they refused to do it, thousands perished as martyrs. They judged rightly; and the world has approved their cause. (2.) Sins vice, licentiousness. This is also plain. Christians are in no way to patronize them, or to lend their influence to them, or to promote them by their name, their presence, or their property. "Neither be partaker of other men's sins," 1Timm 5:22, 2Jn 1:11. (3.) Arts and acts of dishonesty, deception, and fraud, in traffic and trade, Here the prohibition also must be absolute. No Christian can have a right to enter into partnership with another where the business is to be conducted on dishonest and unchristian principles, or where it shall lead to the violation of any of the laws of God. If it involves deception and fraud in the principles on which it is conducted; if it spreads ruin and poverty--as the distilling and vending of ardent spirits does; if it leads to the necessary violation of the Christian Sabbath, then the case is plain. A Christian is to have no "fellowship with such unfruitful works of darkness, but is rather to reprove them," Eph 5:11. (4.) The amusements and pleasures that are entirely worldly, and sinful in their nature; that are wholly under worldly influence, and which cannot be brought under Christian principles. Nearly all amusements are of this description. The rate principle here seems to be, that if a Christian. in such a place is expected to lay aside his Christian principles, and if it would be deemed indecorous and improper for him to introduce the subject of religion, or if religion would be regarded as entirely inconsistent with the nature of the amusement, then he is not to be found there, The world reigns there; and if the principles of his Lord and Master would be excluded, he should not be there. This applies of course to the theatre, the circus, the ball-room, and to large and splendid parties of pleasure. We are not to associate with idolaters in their idolatry; nor with the licentious in their licentiousness; nor with the infidel in his infidelity; nor with the proud in their pride; nor with the gay in their gaiety; nor with the friends of the theatre, or the ball-room, or the circus, in their attachment to these places and pursuits. And whatever other connexion we are to have with them as neighbours, citizens, or members of our families, we are not to participate with them IN these things. Thus far all seems to be clear; and this rule is a plain one, whether it applies to marriage, or to business, or to religion, or to pleasure. Comp. 1Cor 5:10. II. There is a large field of action, thought, and plan, which may be said to be common with the Christian and the world; that is, where the Christian is not expected to abandon his own principles, and where there will be, or need be, no compromise of the sternest views of truth, or the most upright, serious, and holy conduct. He may carry his principles with him; may always manifest them if necessary; and may even commend them to others. A few of these may be referred to. (1.) Commercial transactions and professional engagements that are conducted on honest and upright principles, even when those with whom we act are not Christians. (2.) Literary and scientific pursuits, which never, when pursued with a right spirit, interfere with the principles of Christianity, and never are contrary to it. (3.) The love and affection which are due to relatives and friends. Nothing in the Bible assuredly will prohibit a pious son from uniting with one who is not pious in supporting an aged and infirm parent, or a much loved and affectionate sister. The same remark is true also respecting the duty which a wife owes to a husband, a husband to a wife, or a parent to a child, though one of them should not be a Christian. And the same observation is true also of neighbours, who are not to be prohibited from uniting as neighbours in social intercourse, and in acts of common kindness and charity, though all are not Christians. (4.) As citizens. We owe duties to our country; and a Christian need not refuse to act with others in the elective franchise, or in making or administering the laws. Here, however, it is clear that he is not at liberty to violate the laws and the principles of the Bible. He cannot be at liberty to unite with them in political schemes that are contrary to the law of God, or in elevating to office men whom he cannot vote for with a good conscience as qualified for the station. (5.) In plans of public improvement; in schemes that go to the advancement of the public welfare, when the schemes do not violate the laws of God. But if they involve the necessity of violating the Sabbath, or any of the laws of God, assuredly he cannot consistently participate in them. (6.) In doing good to others. So the Saviour was with sinners; so he ate, and drank, and conversed with them: So we may mingle with them, without partaking of their wicked feelings and plans, so far as we can do them good, and exert over them a holy and saving influence. In all the situations here referred to, and in all the duties growing out of them the Christian may maintain his principles, and may preserve a good conscience. Indeed, the Saviour evidently contemplated that his people would have such intercourse with the world, and that in it they would do good. But in none of these is there to be any compromise of principle; in none to be any yielding to the opinions and practices that are contrary to the laws of God. III. There is a large field of action, conduct, and plan, where Christians only will act together. These relate to the peculiar duties of religion--to prayer, Christian fellowship, the ordinances of the gospel, and most of the plans of Christian beneficence. Here the world will not intrude; and here assuredly there will be no necessity of any compromise of Christian principle. For what fellowship. Paul proceeds here to state reasons why there should be no such improper connexion with the world. The main reason, though under various forms, is, that there can be no fellowship, no communion, nothing in common between them; and that therefore they should be separate. The word fellowship (μετοχη) means partnership, participation. What is there in common? or how can the one partake with the other? The interrogative form here is designed to be emphatic, and to declare, in the strongest terms, that there can be no such partnership. Righteousness. Such as you Christians are required to practise; implying that all were to be governed by the stern and uncompromising principles of honesty and justice. With unrighteousness. Dishonesty, injustice, sin; implying that the world is governed by such principles. And what communion, κοινωνια. Participation, communion--that which is in common. What is there in common between light and darkness? What common principle is there of which they both partake? There is none. There is a total and eternal separation. Light. The emblem of truth, virtue, holiness. Mt 4:16; Jn 5:16 Jn 1:4; Romm 2:19 2Cor 4:4,6. It is implied here that Christians are enlightened, and walk in the light. Their principles are pure and holy-- principles of which light is the proper emblem. Darkness. The emblem of sin, corruption, ignorance; implying that the world to which Paul refers was governed and influenced by these. The idea is, that as there is an entire separation between light and darkness in their nature--as they have nothing in common--so it is and should be between Christians and sinners. There should be a separation. There can be nothing in common between holiness and sin; and Christians should have nothing to do "with the unfruitful works of darkness," Eph 5:11. (b) "Be ye not" De 7:2,3, 1Cor 7:29 Verse 15. And what concord. συμφωνησις. Sympathy; unison. This word refers, properly, to the