Biblical Separation (2 Corinthians 6:14–7:1)

It has been observed by many that the greatest danger to the church, both local and universal, is often from within; that is, professing Christians either denying the gospel, or behaving like they deny the gospel. So it was in Corinth.

Having poured out his heart to the church (6:1–13), Paul perhaps expected a positive response, hence his strong appeal in these subsequent verses. On the other hand, perhaps he is here indicating the reason for their heart blockage of affection: ungodly, unbelieving influences.

Proverbs 13:20 comes to mind when reading these verses: “He that walks with wise men will be wise; but a companion of fools shall be destroyed” (KJV). Just as belief effects behaviour, so our chosen companions will affect our attitudes and actions.

Apparently, and unfortunately, some of the Corinthian church were closely associated with fools. Here, Paul tells them to break off such relationships.

This is not the first time Paul has warned them of ungodly influences. In 1 Corinthians 15, while expounding the truth of the resurrection of Jesus and thus the certain resurrection of his people, Paul writes, “Do not be deceived: ‘Bad company ruins good morals.’ Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame” (1 Corinthians 15:33–34). We can assume that those who were messing with the gospel then were the same ones messing with the gospel now (2 Corinthians 11:1–4). And the action Paul implied there, he explicitly commands here: Separate from such. Failure to do so will reap tragic consequences for the church. Paul’s instructions nearly two thousand years ago are no less relevant and no less urgent in our day.

It is all too easy for Christians to be oblivious to the reality that the local church, the beloved Bride of Christ, the new creation people of God, is in the cross hairs of the devil and is therefore assaulted by the world and the flesh. Because we do not face physical persecution from the community and the government, we can become complacent to our need to wield the weapons supplied by God for both the right and the left hand (6:7). In other words, following Christ puts us in spiritual conflict (10:1–4). Without being “alarming,” we do need to be alert and willing to act decisively when Christ’s church is under attack. This passage addresses this matter.

A church does not need to be large to be infiltrated by the suspicious and the seditious. Satan roams about, seeking what Christians and churches he can devour (1 Peter 5:8). Very small churches are not immune (e.g. India); neither are large churches (which the one in Corinth may have been). Church members, both leaders and others, must therefore be vigilant without being suspicious. And when the seditious are identified, the appropriate response is to separate from them. Failure to do so is to risk alienation from God and thus to forego his covenantal blessing. Consequently, failure to reject ungodly, seditious influences may very well invite the judgement of God.

We will study this theme in this passage under these headings:

1. The Relationships to Reject (6:14–16a)
2. The Relationship to Reflect (6:16b–18)
3. The Relationships to Receive (7:1)

May the Lord equip us to be discerning and decisive towards that which is divisive.

The Relationships to Reject

As Paul commences his instruction concerning biblical separation he makes an appeal for them to separate from particular individuals.

The imperative is straightforward: “Do not be unequally yoked with unbelievers.” Following this exhortation, Paul shows the logical impossibility of attempting to follow the Lord Jesus while being harnessed to those who refuse to heed the gospel. We will unpack this under two subheadings while emphasising that, if Christians will faithfully follow Jesus, they will, at times, need to reject some relationships. As painful as that might prove to be, we will pay a heavy price if we fail to obey. And, believing parents, in most cases, so will your children.

Incompatible Relationships to End

“Do not be unequally yoked with unbelievers” (v. 14). Whatever else is on Paul’s mind as he pens these words, his primary thought is that of incompatibility.

Some interpreters have suggested that this section (6:14–7:1) is a parenthesis that was penned in another context and later inserted here by an editor. There is a better and more sensical explanation: These verses flow quite naturally from all Paul has written since 2:14 in which he has been defending the authenticity of his ministry.

As we have repeatedly seen, some (a lot?) of the Corinthian church had succumbed to slander bandied about by the false apostles and so were estranged from Paul. Though his heart was wide open to them, though his affections were transparently open to the church, there were those who chose to close their hearts to him (6:11–13). The consequence was that they were not able to benefit from his apostolic ministry. Realising this, he writes with a pastor’s concern, exhorting them to break away from those who were misleading them.

While holding the Corinthians responsible for their sinful, suspicious behaviour, it is clear that Paul viewed the seditious influence of the problematic unbelieving interlopers as an evil influence from which the true church needs to be protected. (He will raise this matter again in 11:1–4.)

Quite simply, Paul is instructing believers in Corinth that their current relationship with these influencers is incompatible with what they profess and with who they are through the gospel.

The phrase unequally yoked hearkens to Old Testament prohibitions recorded in Deuteronomy 22:10 and Leviticus 19:19.

The Deuteronomic reference prohibits yoking a donkey and an ox together. Practically, this is a mismatch, which will diminish productivity as the work will be more difficult. Those pulling in different directions will make little or no progress.

Leviticus 19:19 is perhaps also in purview, which the cross-breeding of livestock. The Greek word Paul uses here (heterozugeo, literally, “different zygote”) speaks to this. You may have heard the commendable observation, “brothers of different mothers.” But in this case, those born of God and those born of the devil are incompatible. Those from the old Adam and those from the Last Adam are mutually exclusive when it comes to esteeming the things of God, including the gospel and the apostles’ teaching.

Paul’s point is that Christians must not be mismatched with unbelievers. What does this mean—and what does it not mean?

First, it must be noted that Paul uses the word “unbelievers” with reference, contextually, to those in the church who were attacking his apostolic authority. They may be church members, but, of course, being a member of a church is not necessarily (sadly) commensurate with being converted. A pure, regenerate membership is a wonderful thing in church life, but is rarely a reality—at least not in a growing church.

Second, these unbelievers were perhaps the “super-apostles” who were among them. Being a gifted teacher or preacher is no guarantee of having been born of the Spirit of God. In the light of this, the unbelievers were those who, while professing to be Christian, denied this profession in their attitudes and actions.

Third, we must not confuse our responsibility to avoid poisonous professors with our call to be in the world and yet not of the world. Paul addressed this in 1 Corinthians 5:9–13. We are called to rub shoulders with unbelievers in our workplace, community, and family. He is not commanding isolation from the world. Too often, under the guise of being faithful to “biblical separation,” we are guilty of self-righteous pharisaism and/or an unhelpful retreat from those whom we should be trying to reach with the gospel.

With this qualification in place, we need to pay heed to Paul’s strong exhortation to “unhook” from those who, under the guise of a Christian profession, are in fact pulling in a different direction. Those who are tugging you away from godly, biblical influence of the word of God, including the gospel, are a danger to our souls and we must detach ourselves from them. Suspicious, slanderous, ungodly attitudes are incompatible with the gospel of Christ. By God’s grace, break off such a yoke and find and attach yourself to those who are faithful and fruitful in the church.

In short, when it comes to choosing our spiritual companions, we are to choose those who are clearly believers and who will help further our own belief.

Who are your closest companions? Those who point you to the gospel? Those who strengthen your walk with Christ? Those who strengthen your relationship with the church?

Impossible Relationships to Enjoy

Paul proceeds to show why spiritually incompatible relationships need to end showing that in fact they are impossible to entertain or enjoy! He does so by asking five rhetorical questions. In doing so he is driving home the urgency of Corinthian believers breaking free from a wrongheaded yoke. He shows the utter ridiculousness of being yoked with those who oppose the apostolic message and the apostolic ministry.

“What partnership has righteousness with lawlessness?” One cannot be lawful and lawless at the same time. They pull in opposite directions.

“What fellowship has light with darkness?” Where there is light, there can be no darkness, and where there is darkness, there is, by definition, an absence of light.

“What accord has Christ with Belial?” “Belial” is only used here in the Bible. It means that which is worthless. Historically, the term was used as an epithet for Satan. Its Hebrew counterpart is found several times in the Old Testament, where it is used to describe those who are evil, such as the sodomites in Gibeah (Judges 19:22), the corrupt sons of Eli (1 Samuel 2:12), and the churlish Nabal, husband of Abigail (1 Samuel 25:25). When we consider whom Paul has in mind as he writes “Belial,” we should be sobered that, sometimes, “worthless” influences can infiltrate and mislead God’s people. Yes, even in a local church. Beware. And unyoke!

“What portion does a believer share with an unbeliever?” The gulf between the two is as wide as the temporal and the eternal, as distant as heaven is from hell. Paul is saying, “Don’t impoverish your life by yoking up with those whose pursuits and passions are earthbound, informed by the values of this world.”

“What agreement has the temple of God with idols?” With this statement, Paul lays a foundation for further development of his appeal for biblical separation from those poisoning the Corinthian church; those pulling them away from his ministry and thus from spiritual health.

Paul addressed the matter of idolatry in 1 Corinthians (chapters 8–10) in the church. Here, he shows both what he thinks of the doctrine of the false teachers and the completely ridiculous assumption that they can serve God and idols! When Paul speaks of idolatry, he most likely is referring to false Christs and false gospels (see 1 John 5:21).

If the Corinthian church will grow in spiritual health, each member needs to reject incompatible and ultimately impossible relationships. No one can serve two masters. It is impossible for a true Christian to happily align with those who deny the Master (Matthew 6:24).

Christians, see the reality of incompatibility and acknowledge the impossibility of a happy compromise. You might compromise, but it will be anything but happy.

The Relationship to Reflect

With the introduction of the last rhetorical question Paul implies that true Christians are those who have believed the true gospel, who have submitted to the apostles’ doctrine, and who have therefore been brought into an amazing relationship marked by an almost incredible identification. That is, true believers collectively compose the temple of God, the dwelling place of God. Paul undergirds this amazing identity with several Old Testament texts (indicating clearly that the new covenant church is indeed the Israel of God).

An Incomparable Relationship to Ponder

By identifying the church—born again, baptised believers in communion with one another—as “the temple of the living God,” Paul is making a profound statement about our relationship with God, which carries with it not only privileges but also responsibilities. He reenforces this by quoting from Leviticus 26:12 and Exodus 29:45. In those passages, Israel, soon after the exodus from Egypt, are declared to be God’s people with the inestimable, incomparable privilege to be the dwelling place of God. God dwells with them! They belong to him and God “belongs” to them! Incomparable relationship, indeed!

Of course, the believer’s exodus is similar, though even more profound. By the life, death, and burial of Jesus Christ, repentant believers are now owned by, because purchased by, God. We have an unbreakable relationship with the triune God. As the temple of God (1 Corinthians 3:16; Ephesians 2:11), God dwells with us and we in him. Our lives, including our spiritual influences, are to reflect this relationship. When we appreciate this identify and relationship, we will be careful about our associations, alliances, and companions.

We need to ponder this. As we do, we will reassess those we are yoked with. We will pursue relationships with those who help us to walk with our God.

An Intimate Relationship to Protect

In v. 17, Paul quotes from Isaiah 52:11, and then through v. 18 we read echoes of Ezekiel 20:34, 41; Zephaniah 3:20; Exodus 4:22; 2 Samuel 7:14; Isaiah 43:6; Jeremiah 31:9; and perhaps Hosea 1:10.

Having introduced the temple metaphor, Paul further makes the point that, as the Israel of God, the church of Jesus Christ has an even more intimate relationship with God and that, like Israel of old, it is a relationship that must be protected from spiritual and moral uncleanness and impurity. And, like old covenant Israel, new covenant Israel must be on guard against those relationships that would harm their walk with and worship of God.

The Isaiah text was in the context of Israel’s prophesied redemption from exile. Interestingly, it is hard to nail down just what exile is referred to. Was it the eventual end of the Babylonian captivity? Perhaps. But it seems better that the “mysterious” exile would be a long time in the future, only when God’s appointed and anointed Servant would come and pay the redemption price for exodus from sin (Isaiah 53). Hence, Isaiah 52:11 refers perhaps to the responsibility of Christians (the church) to flee from sin when their exodus occurred in Christ (cf. Luke 9:31, 51).

The exhortation contains three imperatives: “go out from their midst,” “separate from them,” “touch not unclean thing.” These three are with reference to leaving (idolatrous) relationships and leaving (idolatrous) practices. So with the Corinthians.

Paul is not addressing the matter of differences over secondary matters of doctrine. The conservative church in the United States for so long and for too long has been guilty of misapplying these verses over secondary issues. This has impoverished the church and caused unnecessary division. I grew up in that era and can remember the likes of Bob Jones University, and the university I went to, mishandling these Scriptures. In fact, the very things I have been teaching for nearly thirty years would have been (and sadly have been) used to separate from me and from our church.

Instead, what Paul has in mind is separating from those who mess with the gospel, who mess with his apostolic teaching and influence. To continue in alliance with those who undermined Paul’s authentic ministry was to be guilty of touching that which was unclean thus defiling the temple (church) of God. Beware (1 Corinthians 3:16–17)!

Paul strengthens his exhortation from the latter part of v. 17 through v. 18 with three promises they can count on if they obey the imperatives: “I will welcome you,” “I will be a father to you,” and, “You shall be sons and daughters to me.” These highlight the intimacy of the believer’s relationship with the Lord Almighty.

It is essential to not twist this verse into teaching works salvation. Paul is not quoting Exodus 4:22; 2 Samuel 7:14; and Isaiah 43:6 to exhort them to make themselves children of God. No. These are indicatives—statements of facts—providing evidence that one belongs to God. That is, when Christians separate from evil and evil influences, they show they belong to God.

Further, if Christians play around with that which defiles, entertain that which distorts, and compromise with that which dirties, they will not experience the fullness of such a familial relationship with God. Positively, if you desire to experience the intimacy of having God as your Father, be careful who you treat as your brother. If your brother looks like Belial, don’t expect meaningful fellowship with the one Christians know as our Elder Brother (Hebrews 2:11).

This doesn’t mean that you have to be in complete agreement with either every Christian or even with every Christian member of your church. It does mean that we don’t maintain relationships with those who treat God’s children (and, in Paul’s case, an apostle) as though they are not God’s children. This brings us to our last point.

The Relationships to Receive

Paul concludes his appeal for biblical separation with a corporate exhortation in which he highlights that the local church is to engage in biblical separation together: “Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God” (7:1). Related to one another as we are (6:18), recipients of the same promises, and rejecting those who assail the local church as we should, together we receive one another in a reverent relationship. Paul highlights two matters concerning this.

Indicatives to Encourage

“Since we have these promises” refers to the three he just stated (vv. 17b–18). These indicatives—these redemptive realities—are enough to motivate a receptive, open, joint relationship with one another in the church as we pursue biblical separation.

“Beloved” is an affectionately inviting word. Despite the hurt some had caused, Paul nevertheless loved them and saw himself as one of them. His strong words of rebuke and exhortation came from a heart wide open with affection. He wants them to know that, despite mistreatment, he was receptive to a relationship with them. So it should be for us in the church.

Yes, members hurt and are hurt by members. Yet if we are truly sons and daughters of God, the certain promise of his Fatherly love and care is all we need to reconcile with one another and to join hands in the responsibility of biblical separation. This brings us to the final words and our final point.

Imperatives to Enact

With the assurance that we belong to God, we can act upon the imperatives that flow from that indicative. Together, we must “cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.” This is a clear imperative to corporate sanctification.

Sanctification refers to being separated to God and from sin. This is the pursuit, the passion, and the purpose of every child of God.

To be separated from sin as we are separated to God is the ultimate biblical separation, which involves everything we have seen in this study. We must separate from those and from that which would lead to pollution of our body (flesh) and spirit (attitudes, dispositions, loyalties).

We must not miss how Paul includes himself in this by the pronouns “we,” “us,” and “ourselves”. This is beautiful. There is no one-upmanship here. Paul identifies with his fellow brothers and sisters. He is in this holy pursuit alongside them. He is for them in this holy pursuit.

Did some of them need to separate from destructive influences? Paul would help them. Did some need help overcoming sins of the flesh? They could count on Paul to come alongside. Did some of them need assistance in overcoming filthy, sinful habits? They should be able to count on one another. They could count on Paul too. Did some struggle with living according to the fear of man rather than in the fear of God? Then each should helpfully receive one another saying, “I am here to help. Will you help me too?”

Brothers and sisters, the local church is called to biblical separation. As a corporate temple of God, as a beloved family of God, we are to be bringing holiness to completion in the fear of God. This requires rejecting incompatible relationships, reflecting on our redemptive relationship with God, and itreceiving one another without partiality. May God grant us grace and mercy to cling to his promises and experience their assured fruit.

AMEN