2 Coríntios 6
J. Vernon McGee · Citado em PreceptAustin
2 Coríntios 6
Vernon McGee - How can one receive the grace of God in vain? God has been showering His goodness and mercy on us. To receive His great goodness and to rejoice in the salvation of the grace of God and yet to live carnal, worldly lives is what it means to receive the grace of God in vain. Let me ask you this question: What response are we making today to the love of God’s heart? Pastor Matt Postiff is similar to Kruse but is somewhat more dogmatic -This passage not suggesting that the Corinthians are repudiating God’s grace, neither is it that they received it earlier but now it is in vain. Rather, the Bible urges them to not receive it without effect, in a less-than-fully-operational fashion, as it comes to them in the present. Some of them may actually be doing that. Others may not but are being warned— don’t do it now or ever in the future. God’s grace is always being supplied to us, and we can take it for granted and not make use of it in our lives. So how do you waste God’s grace? Not taking advantage of it to the ends God desires—growth, avoidance of sin, service, etc. God graciously provides those opportunities. You might miss an opportunity for reward at the judgment seat (2Co 5:10). God’s supply is so rich. The question is do we take advantage of it, or do we even consider it? Pastor David Roper on the grace of God in vain - This word is addressed to Christians. This book was written to a church in Corinth. We apply this passage to non-Christians, but its primary reference is to the Christian. Paul says, "You Christians know something of the grace of God. God's resources have been poured into your life. Everything that God has is available to you. Put it to use! Don't let it become an empty thing. Put it to the very use for which it was intended. Don't resist it; don't distrust it; don't be ignorant of it; put it to work." Pastor Ray Stedman on the grace of God in vain - The "grace of God" is a general term that covers all that God has done for us in Christ. It means being reconciled to God. So Paul is saying this to people who are already reconciled (ED: BELIEVERS), "Now, don't let that be in vain, empty, worthless, in your life."...What he is saying here is, when you received Christ He came in to live within you to do two basic things: One, to show you the difference between right and wrong....Second, to give you the power to do the right and to reject the wrong. That is what, he has come for, and He intends to have you use that in every area of your life. If there are some areas where you do not listen to Him, where you do not pay any attention to Him, do not apply or draw from Him the strength you need to act, then, in that area, because you have Christ (ED: AND THE SPIRIT OF CHRIST WHO PROVIDES SUPERNATURAL POWER) but you are living is as if you did not have His power and it does not profit you anything. In that area of your life you have received 'the grace of God in vain.' Now God will help you, He is at work to change that, but until you agree with God in that area, Christ "has profited you nothing" (cf Gal 5:2KJV+). Pastor Brian Bell - What is Paul’s fear here of them receiving Grace in vain? The fear is not that they would lose their salvation (ED: Can a Christian lose salvation?), but that they would not effectively carry out the ministry of reconciliation (2Co 5:18+). Is your life and ministry “grace-orientated” or “law-orientated”? Some Christians have a hard time living in Grace. They are so afraid of liberty in Christ (cf 2Co 3:17+) that they become, or remain, a legalist! If they become or remain in this mode…then God’s Grace is in vain! David
2 Coríntios 6
Vernon McGee - A great many people say, “Well, I won’t accept Christ now. I will do it some other time.” They postpone it. Some people want to wait until a certain evangelist comes to town or until they can attend a great meeting. Now I don’t know who you are or where you are right now, but if you are not saved, “now is the accepted time.” Look at your clock. Whatever time it is right now is the time for you. Somebody will ask, “Can’t I accept Him tomorrow?” Probably, but you have no promise of a tomorrow. The important thing is that God says the time is right now. (Borrow Thru the Bible, page 114) SPURGEON on NOW IS THE DAY OF SALVATION - I pray that you may feel something pressing you, something that makes you end your long delay, something that makes you feel, “I have no more time to waste; I cannot afford to loiter; I must be saved to-night; I must hear the distinct ticking of God’s great clock, that stands in the hall of grace, and always says, ‘Now; now; now; now; now;’ and never utters any other sound.” Oh, may the Lord make it to be so, by his own free grace!
2 Coríntios 6
Vernon McGee - We need to be very careful about personal behavior. We are to give no offense in anything. An offense here doesn’t mean hurting people’s feelings. I don’t think anyone can serve in the church today without hurting the feelings of someone. My wife and I got up early one morning and drove two hundred miles before breakfast. We were really hungry and we stopped in a dumpy little place where they served a good Texas breakfast with grits and hot biscuits. When I went to pay the bill, I noticed a sign up by the cash register. “We can’t please everybody but we try.” That may be a familiar sign to you, but it was new to me that morning and it made my day. “Giving no offence” means that you are so to live that no one can point to you and say, “Because of that man’s life I have no confidence in the salvation he professes.” Now Paul lists things that should characterize the ministry. They are quite interesting.
2 Coríntios 6
Vernon McGee - Believe me, it is important that a minister be pure in his life. Lack of pureness is one thing that hits and hurts the ministry today. It is always tragic when a minister turns up as a bad egg and is found guilty of immorality and impurity. Pureness is important—and it is important to God.
2 Coríntios 6
Vernon McGee - God have mercy on any preacher who tries to preach without the Spirit of God leading and guiding. I am more concerned about that than any other thing. I was pastor in downtown Los Angeles for twenty–one years, and I had followed many great men. I often thought about Dr. R. A. Torrey, the great evangelist of the past, who had been the first pastor of the church. When I would go out to preach, the last thing I would say was, “O Lord, help me to preach in the power of the Holy Spirit!” Vernon McGee in himself is not very much in comparison to those men who went before him. An effective ministry can only be by the Holy Ghost. (AMEN!)
2 Coríntios 6
Vernon McGee - The “word of truth” means that a preacher should know his Bible. He should preach “by the power of God,” which is possible only as a pastor spends time alone with God before he steps into the pulpit. George Brooks - Here Paul was suggesting that his life and work were not guided by human wisdom and the philosophies of his day. His life and work were guided by truthful speech. He lived and worked in obedience to the word of God. He endured life’s experiences by preaching and living the truth of the word of God. In his ministry, there was no flattery in Paul’s words. He made no effort to sweet-talk his hearers. He did not attempt to tickle the ears of his hearers. His goal as a preacher was to share God’s word as God revealed it to him. Paul endured in sharing the word of truth despite the attitudes of others and the possible suffering he may encounter because of sharing the truth. He did not allow himself to be guided by the trends of his day. He was only concerned about sharing the truth. In the power (dunamis) of God - Paul did not minister in his power but HIS power. It is notable that the Gospel Paul preached was the power of God. (Ro 1:16+) Paul had just mentioned his ministry was in the Holy (hagios) Spirit (pneuma). Paul ministered not in his power but in the supernatural power of the Spirit (cf 2Co 2:17+, 2Co 3:5-6+). Jesus described this power for ministry in Acts 1:8+ "you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Paul was fulfilling this prophecy. Remember that dunamis in this context (and most of Paul's uses - e.g., Eph 3:16+) refers to the Spirit's enabling power to accomplish supernaturally what is impossible to accomplish naturally (relying our our "human potential"). Phrase power of God - 14x in 13v - Job 27:11; Mt. 22:29; Mk. 12:24; Lk. 22:69; Acts 8:10; Ro 1:16; 1Co. 1:18; 1Co. 1:24; 1Co. 2:5; 2Co. 6:7; 2Co. 13:4; 2 Ti 1:8 = "join with me in suffering for the gospel according to the power of God"; 1 Pet. 1:5 By the weapons (hoplon) of righteousness (dikaiosune) for the right hand and the left - The exact meaning of this verse is not certain, but one point Paul wants to convey is that we are in a fierce spiritual struggle often against an enemy that is invisible. Our supernatural enemy the devil opposes all we do and all we stand for and works in concert with our other inveterate enemies the the godless world system, and the fallen flesh (the enemy within the Temple of our body!). Paul reference to weapons of course does not refer to literal weapons but figurative, albeit very real spiritual weapons. Typically, the offensive weapons (like spears and swords) were held in the right hand, the defensive weapons (like shields) were held in the left. We are in a spiritual battle. Spiritual battles require spiritual weapons. Righteousness is positional (justification) and experiential or practical (sanctification) and in this context is speaking of Paul's "right" behavior before God which functions as breastplate (? guarding the heart) in spiritual warfare (Eph 6:14+).
2 Coríntios 6
Vernon McGee - Paul just seems to cry out here. Oh, how ye yearned for those converts of his in Corinth. They are little baby Christians, babes in Christ, carnal Christians, but his heart went out to them. It seems his heart almost breaks in this chapter and the next one. Paul now bursts into an impassioned plea for the Corinthians to show their affection for him. The Moffatt translation catches the idea of 2Co 6:11-13: O Corinthians, I am keeping nothing back from you; my heart is wide open for you. “Restraint?”—that lies with you, not me. A fair exchange now, as the children say! Open your hearts wide to me. Ray
2 Coríntios 6
Vernon McGee - The believer should not even touch the unclean thing.Back in the Book of Joshua we learned how Joshua and the Israelites took the fortified city of Jericho by faith. However, Achan took the “accursed thing.” Israel had touched what God had declared to be unclean. Then they went up to the little city of Ai with great confidence because they were sure of an easy victory, but Joshua and Israel were overcome and defeated at Ai. God asks for a separation from worldliness and from the unclean thing....When I made my decision to enter the ministry, the vice–president of the bank where I worked called me into his office. He was a godless man—he could swear as I’ve never heard anyone swear. I think it rather moved him when I announced that I was giving up my job to study for the ministry. He called me over to his desk and said, “Vernon, I want to tell you a story.” This is what he told me: During World War I he was working in another bank and with him worked a man as godless and worldly as could be. However, this man was the soloist in a church. One day the man who was now the vice–president went to church, and there he heard his co–worker sing a solo, “Jesus Satisfies.” A dear lady said to him afterwards, “Wasn’t that a marvelous solo? It sounds like it came out of heaven!” Since he knew this man at work, he knew that Jesus did not satisfy him. One day this same woman came into the bank to do some business, and the teller who had been the soloist was attempting to get a balance sheet balanced, but it was off, and he began to rip out oaths and curses. The lady was really shocked at this and asked my friend, “Who is that man?” He answered, “That is the voice you heard the other Sunday and thought it came right out of heaven.” The vice–president of the bank was a skeptic and a rascal because he had seen a professing Christian singing, “Jesus Satisfies,” when he knew Jesus did not satisfy that man. He knew that man was immoral, a drinker, and a man of vile language. He knew a Christian should not be like that, and it made him a cynical individual. He reached over and touched me on the knee and said to me, “Vernon, don’t be a preacher unless you mean it.” I have never forgotten that. God says, “Come out from among them, and be ye separate, … and touch not the unclean thing.” Don’t be a Christian unless you mean it. Don’t say that Jesus satisfies you if He is not really satisfying you. This is what Paul is talking about. Gromacki - The command literally reads: “Stop touching anyone or anything which is characterized by uncleanness.”The adjective “unclean” is in the emphatic first position in the sentence. It can be either masculine (person) or neuter (thing) in word gender. Once the distinctive position of separation has been established, there should never be a contact with any unequal association again. McShane - In the remainder of the chapter he combines a number of references from the OT and uses them in a NT sense. The call just quoted is taken from Isa 52:11 where the nation, particularly its priests, were told to escape from Babylon and not to touch any unclean thing. Again he does not quote the exact words but rather the sense. He can clearly see that the Corinthians were in a situation not unlike Babylon, and that the defilement of idolatry was ever near them, so they had to be careful not even to touch what was so corrupting. It is one thing to separate from the unsaved, but it is quite another not to touch the evils they practise. There can be no virtue in leaving wrong associations, if the defiling things amongst them are not forsaken. In the religious sphere, some have left unscriptural positions, but have brought with them certain wrong teachings which they ought to have left behind. Even at Corinth those who would not have dared to venture back to the idols’ temple, may have tampered with certain idolatrous and defiling customs. It is assumed by the apostle that separation will be costly and that those who pay the price will need encouragement. Parting with former companions may bring a sense of loneliness into the heart, but being received by God, which involves fellowship with Him, can more than fill the vacuum created. Perhaps the greatest loss experienced by those who refuse to separate from the unsaved is absence of the presence of the Lord. It is impossible to enjoy the things of the world and at the same time enjoy communion with Him. (What the Bible Teaches) Gotquestions writes - Christians are supposed to separate themselves from idol worship of any kind. Guzik makes a great point commenting on I will welcome you - The promise and I will receive you reminds us that this is not only a separation from evil but also a separation unto God. “It is not a question simply of trying to empty your heart and life of every worldly desire—what an awful impossibility! It is rather opening your heart wide to all the love of God in Christ, and letting that love just sweep through you and exercise its expulsive power till your heart is filled with love.” (Redpath) (See related idea - Expulsive Power of a New Affection). Come out (1774)(exerchomai from ex = out + erchomai = to come) In early literature exerchomai refers to going out of a place, of words which go out of a man, of sicknesses which leave a man, and of time which passes. It is usually used of living beings. In the Septuagint the word is used of coming forth out of the earth and of the fruit of a man’s body or lips. It especially refers to works that proceed from God. (1) literally go or come out of (Jn 4.30); go forth or away, depart (Mk 1.35), opposite me,nw (remain); from a ship disembark (Mk 6.54); of liquids flow out (Jn 19.34); with an infinitive of purpose go forth or out to do something (Mt 11.7); (2) figuratively, of thoughts and words proceed, go forth, come out (Jas 3.10); (3) of evil spirits that leave a person come or go out (Mk 1.25); (4) euphemistically leave the world, die ( 1Co 5.10); (5) in John's Gospel of Jesus' birth come forth from God (Jn 8.42); (6) figuratively be gone, disappear (Acts 16.19) Complete Biblical Library - Incredible Resource - In the New Testament exerchomai is used most often in narrative accounts to refer to a person going away from some place (see Matthew 8:28). In that same vein it speaks of someone leaving another person’s presence (see Luke 5:8). At times it goes further than just a general coming or going to refer to someone going forth to do a set thing, such as preaching (Mark 6:12; 16:20; Luke 6:12) or to do a job (Matthew 13:3). Exerchomai can also mean something that comes forth from a man: rumors, statements, evil thoughts (see Matthew 15:18, 19). Of special significance are the references to demons coming out of a person (see Matthew 12:43; Mark 1:26). In an even more special sense John 8:42 refers to Jesus as coming from God. This relationship between the Father and the Son is interwoven throughout John’s gospel. Jesus’ entire life and ministry was dominated by this consciousness of having been commissioned by the Father (Ladd, New Testament Theology, p.248). The context here of Christ’s divine commission prevents this from being interpreted as some form of neo-platonic emanation. When Jesus said here that He is “from” (ek) the Father, this preposition denotes origin; this is not a statement of the origin of Christ’s nature but the origin of His mission. The Church is also better understood from exerchomai, as it speaks of the proclamation of the Word of God (see 1 Corinthians 14:36) and shows that the Word of God goes out from the Church (see 1 Th 1:8). The people of God are to come out from among nonbelievers in their life-style (2 Co 6:17). See uses of exerchomai below. Be separate (873) aphorizo from apó = off from, apart + horizo = mark out the limit) means to mark off the boundaries, to appoint, set one apart for some purpose. The central idea is “to limit by setting apart from the rest,” hence, to distinguish from others in some specific way. Aphorizo is used of the separation of the disciples from the world (Lk 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Touch (681) hapto/haptomai where haptomai is the middle voice which constitutes the majority of uses) means to grasp, to lay hold of with the basic meaning of touching for the purpose of manipulating. Hapto conveys the sense handling of an object as to exert a modifying influence upon it or upon oneself. The majority of the 39 uses are in the Gospels and are associated with Jesus touching someone (or someone touching Him) usually with a beneficial effect. In contrast the use in 1Jn 5:18 speaks of touching with the intent of a negative or harmful effect (cp harmful sense in Lxx of Ge 26:11, Ex 19:12). Four uses refer to lighting a lamp (Lk 8:17, 11:33, 15:8) or kindling a fire (Acts 28:2). Paul uses it of touching a woman, apparently a euphemism for sexual contact (2Cor 7:1, cp Abimelech "had not come near" [Lxx = haptomai] Sarah - Ge 20:4,6; see hapto in Pr 6:29). In Ge 32:25 (cp Ge 32:32). Unclean (169) akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt) (See study of related word akatharsia) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially especially sexual sin (cf Rev 17:4+) and the word foul is an excellent rendering. The idea is that which is morally indecent or filthy. It is notable that every use of akathartos in the Gospels (19x out of 30 total NT uses) is applied to filthy demonic spirits! As noted below, all of the uses of akathartos in the Gospels refer to unclean spirits or demons. In Acts 5:16+ Luke describes "those afflicted with unclean spirits" who were healed (see Acts 8:7). In Scripture, akathartos pertains to that which may not come into contact with that which is holy and set apart. (Acts 10:14, 28+, Acts 11:8+ - these passages refer to acting in accordance with the Levitical laws - see all the uses in Leviticus) In the Septuagint akathartos refers almost universally to ceremonial uncleanness or to whatever (or whomever) is ritually defiled . Welcome (1774)(eisdechomai from eis = into + dechomai = to receive, welcome, accept) to admit, to receive (into one’s favor). To accept the presence of a person with friendliness. Receive graciously into one’s presence, into one's favor, into communion. In the NT only in 2Co 6:17. Uses of eisdechomai in the Septuagint - Jer. 23:3; Ezek. 11:17; Ezek. 20:34; Ezek. 20:41; Ezek. 22:19; Ezek. 22:20; Hos. 8:10; Mic. 4:6; Hab. 2:5; Zeph. 3:8; Zeph. 3:19; Zech. 10:8; Zech. 10:10 Uses of exerchomai in the NT and Septugaint: Exerchomai - 210 verses - translated came(33), came forth(4), come(22), come forth(3), comes(1), coming(7), departed(1), departing(1), descended*(1), eluded(1), get(2), go(21), go away(2), go*(1), goes(2), going(2), gone(13), gone forth(2), got(2), leave(4), left(15), proceeded forth(1), spread(3), went(61), went ashore(2), went away(3), went forth(5), went off(1). Matt. 2:6; Matt. 5:26; Matt. 8:28; Matt. 8:32; Matt. 8:34; Matt. 9:26; Matt. 9:31; Matt. 9:32; Matt. 10:11; Matt. 10:14; Matt. 11:7; Matt. 11:8; Matt. 11:9; Matt. 12:14; Matt. 12:43; Matt. 12:44; Matt. 13:1; Matt. 13:3; Matt. 13:49; Matt. 14:14; Matt. 15:18; Matt. 15:19; Matt. 15:21; Matt. 15:22; Matt. 17:18; Matt. 18:28; Matt. 20:1; Matt. 20:3; Matt. 20:5; Matt. 20:6; Matt. 21:17; Matt. 22:10; Matt. 24:1; Matt. 24:26; Matt. 24:27; Matt. 25:1; Matt. 25:6; Matt. 26:30; Matt. 26:55; Matt. 26:71; Matt. 26:75; Matt. 27:32; Matt. 27:53; Mk. 1:25; Mk. 1:26; Mk. 1:28; Mk. 1:38; Mk. 1:45; Mk. 2:12; Mk. 2:13; Mk. 3:6; Mk. 3:21; Mk. 4:3; Mk. 5:2; Mk. 5:8; Mk. 5:13; Mk. 5:30; Mk. 6:1; Mk. 6:10; Mk. 6:12; Mk. 6:24; Mk. 6:34; Mk. 6:54; Mk. 7:29; Mk. 7:30; Mk. 7:31; Mk. 8:11; Mk. 8:27; Mk. 9:25; Mk. 9:26; Mk. 9:29; Mk. 9:30; Mk. 11:11; Mk. 11:12; Mk. 14:16; Mk. 14:26; Mk. 14:48; Mk. 14:68; Mk. 16:8; Mk. 16:20; Lk. 1:22; Lk. 2:1; Lk. 4:14; Lk. 4:35; Lk. 4:36; Lk. 4:41; Lk. 4:42; Lk. 5:8; Lk. 5:27; Lk. 6:12; Lk. 6:19; Lk. 7:17; Lk. 7:24; Lk. 7:25; Lk. 7:26; Lk. 8:2; Lk. 8:5; Lk. 8:27; Lk. 8:29; Lk. 8:33; Lk. 8:35; Lk. 8:38; Lk. 8:46; Lk. 9:4; Lk. 9:5; Lk. 9:6; Lk. 10:10; Lk. 11:14; Lk. 11:24; Lk. 11:53; Lk. 12:59; Lk. 13:31; Lk. 14:18; Lk. 14:21; Lk. 14:23; Lk. 15:28; Lk. 17:29; Lk. 21:37; Lk. 22:39; Lk. 22:52; Lk. 22:62; Jn. 1:43; Jn. 4:30; Jn. 4:43; Jn. 8:9; Jn. 8:42; Jn. 8:59; Jn. 10:9; Jn. 10:39; Jn. 11:31; Jn. 11:44; Jn. 12:13; Jn. 13:3; Jn. 13:30; Jn. 13:31; Jn. 13:33; Jn. 16:27; Jn. 16:28; Jn. 16:30; Jn. 17:8; Jn. 18:1; Jn. 18:4; Jn. 18:16; Jn. 18:29; Jn. 18:38; Jn. 19:4; Jn. 19:5; Jn. 19:17; Jn. 19:34; Jn. 20:3; Jn. 21:3; Jn. 21:23; Acts 1:21; Acts 7:3; Acts 7:4; Acts 7:7; Acts 8:7; Acts 10:23; Acts 11:25; Acts 12:9; Acts 12:10; Acts 12:17; Acts 14:20; Acts 15:40; Acts 16:3; Acts 16:10; Acts 16:13; Acts 16:18; Acts 16:19; Acts 16:36; Acts 16:40; Acts 17:33; Acts 18:23; Acts 20:1; Acts 20:11; Acts 21:5; Acts 21:8; Acts 22:18; Acts 28:3; Rom. 10:18; 1 Co. 5:10; 1 Co. 14:36; 2 Co. 2:13; 2 Co. 6:17; 2 Co. 8:17; Phil. 4:15; 1 Thess. 1:8; Heb. 3:16; Heb. 7:5; Heb. 11:8; Heb. 13:13; Jas. 3:10; 1 Jn. 2:19; 1 Jn. 4:1; 2 Jn. 1:7; 3 Jn. 1:7; Rev. 3:12; Rev. 6:2; Rev. 6:4; Rev. 9:3; Rev. 14:15; Rev. 14:17; Rev. 14:18; Rev. 14:20; Rev. 15:6; Rev. 16:17; Rev. 18:4; Rev. 19:5; Rev. 19:21; Rev. 20:8 Exerchomai in the Septuagint - Gen. 4:16; Gen. 8:7; Gen. 8:16; Gen. 8:18; Gen. 8:19; Gen. 9:10; Gen. 9:18; Gen. 9:22; Gen. 10:11; Gen. 10:14; Gen. 12:1; Gen. 12:4; Gen. 12:5; Gen. 14:8; Gen. 14:17; Gen. 15:4; Gen. 15:14; Gen. 17:6; Gen. 19:6; Gen. 19:14; Gen. 19:15; Gen. 19:23; Gen. 24:5; Gen. 24:43; Gen. 24:50; Gen. 24:63; Gen. 25:25; Gen. 25:26; Gen. 27:3; Gen. 27:30; Gen. 28:10; Gen. 30:16; Gen. 31:13; Gen. 31:33; Gen. 34:1; Gen. 34:6; Gen. 34:26; Gen. 35:11; Gen. 38:28; Gen. 38:29; Gen. 38:30; Gen. 39:12; Gen. 39:13; Gen. 39:15; Gen. 39:18; Gen. 41:46; Gen. 42:15; Gen. 43:31; Gen. 44:4; Gen. 44:28; Gen. 46:26; Gen. 47:10; Gen. 47:18; Exod. 1:10; Exod. 2:11; Exod. 2:13; Exod. 4:14; Exod. 8:12; Exod. 8:20; Exod. 8:29; Exod. 8:30; Exod. 9:29; Exod. 9:33; Exod. 10:6; Exod. 10:18; Exod. 11:8; Exod. 12:22; Exod. 12:31; Exod. 12:41; Exod. 13:3; Exod. 15:20; Exod. 16:1; Exod. 16:4; Exod. 16:27; Exod. 17:6; Exod. 17:9; Exod. 17:10; Exod. 18:5; Exod. 18:7; Exod. 21:3; Exod. 21:4; Exod. 21:11; Exod. 21:22; Exod. 22:6; Exod. 23:15; Exod. 32:24; Exod. 34:18; Exod. 34:34; Exod. 35:20; Lev. 8:33; Lev. 9:23; Lev. 9:24; Lev. 10:2; Lev. 10:7; Lev. 14:3; Lev. 14:38; Lev. 15:16; Lev. 15:32; Lev. 16:17; Lev. 16:18; Lev. 16:24; Lev. 21:12; Lev. 22:4; Lev. 24:10; Lev. 25:28; Lev. 25:30; Lev. 25:31; Lev. 25:33; Lev. 25:41; Lev. 25:54; Lev. 27:21; Num. 1:1; Num. 9:1; Num. 10:9; Num. 11:20; Num. 11:24; Num. 11:31; Num. 12:4; Num. 12:5; Num. 16:27; Num. 16:35; Num. 16:46; Num. 20:11; Num. 20:18; Num. 20:20; Num. 21:23; Num. 21:28; Num. 21:33; Num. 22:5; Num. 22:11; Num. 22:32; Num. 22:36; Num. 24:7; Num. 24:24; Num. 26:4; Num. 27:17; Num. 27:21; Num. 30:2; Num. 30:12; Num. 31:13; Num. 33:1; Num. 33:3; Num. 33:54; Num. 34:4; Num. 34:9; Num. 35:26; Deut. 1:44; Deut. 2:23; Deut. 2:32; Deut. 3:1; Deut. 4:45; Deut. 4:46; Deut. 6:4; Deut. 9:7; Deut. 13:13; Deut. 15:16; Deut. 16:1; Deut. 16:3; Deut. 16:6; Deut. 20:1; Deut. 21:2; Deut. 21:10; Deut. 23:9; Deut. 23:10; Deut. 23:12; Deut. 24:5; Deut. 28:7; Deut. 28:25; Deut. 28:57; Deut. 29:7; Jos. 2:5; Jos. 2:7; Jos. 2:19; Jos. 5:4; Jos. 5:6; Jos. 8:5; Jos. 8:6; Jos. 8:14; Jos. 8:19; Jos. 8:22; Jos. 9:12; Jos. 11:4; Jos. 14:11; Jos. 16:2; Jos. 18:11; Jos. 19:1; Jos. 19:10; Jos. 19:17; Jos. 19:24; Jos. 19:32; Jos. 19:40; Jos. 21:4; Jdg. 1:10; Jdg. 3:10; Jdg. 3:19; Jdg. 3:22; Jdg. 3:23; Jdg. 3:24; Jdg. 4:14; Jdg. 4:18; Jdg. 4:22; Jdg. 9:15; Jdg. 9:20; Jdg. 9:27; Jdg. 9:29; Jdg. 9:35; Jdg. 9:38; Jdg. 9:39; Jdg. 9:42; Jdg. 9:43; Jdg. 10:17; Jdg. 11:3; Jdg. 11:31; Jdg. 11:36; Jdg. 14:14; Jdg. 15:19; Jdg. 16:12; Jdg. 16:20; Jdg. 19:23; Jdg. 19:27; Jdg. 20:1; Jdg. 20:14; Jdg. 20:20; Jdg. 20:21; Jdg. 20:25; Jdg. 20:28; Jdg. 20:31; Jdg. 21:21; Jdg. 21:24; Ruth 1:7; Ruth 1:13; 1 Sam. 1:23; 1 Sam. 2:3; 1 Sam. 4:1; 1 Sam. 4:3; 1 Sam. 7:11; 1 Sam. 8:20; 1 Sam. 9:11; 1 Sam. 9:14; 1 Sam. 9:26; 1 Sam. 11:3; 1 Sam. 11:10; 1 Sam. 13:10; 1 Sam. 13:17; 1 Sam. 13:23; 1 Sam. 14:41; 1 Sam. 17:4; 1 Sam. 18:6; 1 Sam. 19:3; 1 Sam. 20:35; 1 Sam. 21:5; 1 Sam. 23:13; 1 Sam. 23:15; 1 Sam. 24:13; 1 Sam. 26:20; 1 Sam. 28:1; 1 Sam. 30:8; 1 Sam. 30:21; 2 Sam. 2:12; 2 Sam. 2:13; 2 Sam. 5:24; 2 Sam. 6:20; 2 Sam. 10:8; 2 Sam. 11:8; 2 Sam. 11:13; 2 Sam. 11:17; 2 Sam. 11:23; 2 Sam. 13:39; 2 Sam. 15:16; 2 Sam. 15:17; 2 Sam. 16:5; 2 Sam. 16:7; 2 Sam. 16:11; 2 Sam. 18:2; 2 Sam. 18:3; 2 Sam. 18:6; 2 Sam. 18:21; 2 Sam. 19:7; 2 Sam. 20:7; 2 Sam. 20:8; 2 Sam. 21:17; 2 Sam. 24:4; 2 Sam. 24:20; 1 Ki. 2:30; 1 Ki. 2:36; 1 Ki. 2:42; 1 Ki. 4:20; 1 Ki. 8:10; 1 Ki. 8:19; 1 Ki. 8:44; 1 Ki. 9:12; 1 Ki. 11:29; 1 Ki. 12:24; 1 Ki. 12:25; 1 Ki. 19:11; 1 Ki. 19:13; 1 Ki. 20:16; 1 Ki. 20:17; 1 Ki. 20:19; 1 Ki. 20:21; 1 Ki. 20:31; 1 Ki. 20:33; 1 Ki. 20:39; 1 Ki. 22:21; 1 Ki. 22:22; 2 Ki. 2:21; 2 Ki. 2:23; 2 Ki. 2:24; 2 Ki. 3:6; 2 Ki. 4:18; 2 Ki. 4:21; 2 Ki. 4:37; 2 Ki. 4:39; 2 Ki. 5:2; 2 Ki. 5:11; 2 Ki. 5:27; 2 Ki. 6:15; 2 Ki. 7:12; 2 Ki. 7:16; 2 Ki. 9:11; 2 Ki. 9:15; 2 Ki. 9:21; 2 Ki. 9:24; 2 Ki. 10:9; 2 Ki. 10:25; 2 Ki. 13:5; 2 Ki. 18:18; 2 Ki. 18:31; 2 Ki. 19:9; 2 Ki. 19:31; 2 Ki. 19:35; 2 Ki. 20:18; 2 Ki. 23:17; 2 Ki. 24:7; 2 Ki. 24:12; 2 Ki. 25:4; 1 Chr. 2:53; 1 Chr. 12:17; 1 Chr. 14:8; 1 Chr. 14:15; 1 Chr. 19:9; 1 Chr. 21:4; 1 Chr. 21:21; 1 Chr. 24:7; 1 Chr. 25:9; 1 Chr. 26:14; 2 Chr. 1:10; 2 Chr. 5:10; 2 Chr. 5:11; 2 Chr. 6:9; 2 Chr. 6:34; 2 Chr. 14:9; 2 Chr. 14:10; 2 Chr. 15:2; 2 Chr. 18:20; 2 Chr. 18:21; 2 Chr. 19:2; 2 Chr. 19:4; 2 Chr. 20:10; 2 Chr. 20:11; 2 Chr. 20:17; 2 Chr. 20:20; 2 Chr. 20:21; 2 Chr. 20:22; 2 Chr. 21:15; 2 Chr. 21:19; 2 Chr. 22:7; 2 Chr. 23:14; 2 Chr. 24:5; 2 Chr. 25:5; 2 Chr. 26:6; 2 Chr. 26:18; 2 Chr. 26:20; 2 Chr. 28:9; 2 Chr. 31:1; 2 Chr. 32:21; Neh. 2:13; Neh. 8:15; Neh. 8:16; Est. 5:9; Est. 8:14; Est. 8:15; Job 1:12; Job 1:21; Job 2:7; Job 3:11; Job 5:6; Job 5:15; Job 8:16; Job 23:11; Job 24:5; Job 26:4; Job 28:5; Job 31:34; Job 31:40; Job 37:2; Job 39:4; Ps. 17:2; Ps. 19:4; Ps. 44:9; Ps. 60:10; Ps. 73:7; Ps. 81:5; Ps. 104:23; Ps. 108:11; Ps. 109:7; Ps. 146:4; Prov. 7:15; Prov. 24:22; Prov. 30:33; Eccl. 4:14; Eccl. 5:15; Eccl. 7:18; Eccl. 10:5; Cant. 1:8; Cant. 3:11; Cant. 5:6; Cant. 7:11; Isa. 2:3; Isa. 7:3; Isa. 11:1; Isa. 11:16; Isa. 14:29; Isa. 28:29; Isa. 36:3; Isa. 37:9; Isa. 37:32; Isa. 37:36; Isa. 38:12; Isa. 42:13; Isa. 45:23; Isa. 48:1; Isa. 48:3; Isa. 48:20; Isa. 49:9; Isa. 49:17; Isa. 51:4; Isa. 51:5; Isa. 52:11; Isa. 52:12; Isa. 55:11; Isa. 55:12; Isa. 57:16; Isa. 62:1; Isa. 66:24; Jer. 1:5; Jer. 2:37; Jer. 4:4; Jer. 4:7; Jer. 7:25; Jer. 9:3; Jer. 11:11; Jer. 14:18; Jer. 15:1; Jer. 15:2; Jer. 19:2; Jer. 20:18; Jer. 22:11; Jer. 22:22; Jer. 23:15; Jer. 29:2; Jer. 30:19; Jer. 30:21; Jer. 30:23; Jer. 31:4; Jer. 31:9; Jer. 31:39; Jer. 37:5; Jer. 37:7; Jer. 37:12; Jer. 38:8; Jer. 38:17; Jer. 38:18; Jer. 38:21; Jer. 41:6; Jer. 43:12; Jer. 44:17; Jer. 46:9; Jer. 48:7; Jer. 50:8; Jer. 51:31; Jer. 52:7; Lam. 1:6; Lam. 3:7; Lam. 3:38; Ezek. 3:22; Ezek. 3:23; Ezek. 3:25; Ezek. 5:4; Ezek. 10:7; Ezek. 10:18; Ezek. 10:19; Ezek. 12:4; Ezek. 12:6; Ezek. 12:7; Ezek. 12:12; Ezek. 15:7; Ezek. 16:14; Ezek. 19:14; Ezek. 21:4; Ezek. 21:19; Ezek. 24:6; Ezek. 24:12; Ezek. 30:9; Ezek. 36:20; Ezek. 38:8; Ezek. 39:9; Ezek. 42:14; Ezek. 44:3; Ezek. 46:2; Ezek. 46:8; Ezek. 46:9; Ezek. 46:10; Ezek. 46:12; Dan. 2:13; Dan. 2:14; Dan. 2:15; Dan. 3:22; Dan. 3:26; Dan. 5:1; Dan. 5:5; Dan. 8:9; Dan. 9:22; Dan. 9:23; Dan. 11:11; Dan. 11:44; Hos. 6:5; Joel 2:16; Joel 3:18; Jon. 4:5; Mic. 1:11; Mic. 2:13; Mic. 4:2; Mic. 4:10; Mic. 5:2; Nah. 1:11; Hab. 1:4; Hab. 1:7; Hab. 3:5; Hab. 3:13; Zech. 5:5; Zech. 9:14; Zech. 10:4; Zech. 14:2; Zech. 14:3; Zech. 14:8; Mal. 4:2; QUESTION - What does it mean to come out from among them (2 Corinthians 6:17)? ANSWER - 2 Corinthians 6:17 says, “Therefore, come out from among them and be separate, says the Lord; do not touch any unclean thing, and I will welcome you” (CSB). The clause come out from among them is a reference to a passage in Isaiah. Isaiah 52:11 speaks of the Israelites who are returning from exile in Egypt. (When Jerusalem fell, many of the people were carried away to Babylon, but some of the people fled to Egypt, thinking they would be safe there. Jeremiah warned them not to do this, but many of them went to Egypt anyway, and they took Jeremiah with them against his will. See Jeremiah 42 – 43.) In Isaiah 52, God is promising to call back to the Promised Land the descendants of those who went down to Egypt. The command to “come out from among them” is also an effective call. The people of Israel are commanded to forsake any idolatrous habits they may have picked up while in Egypt and to return to the Promised Land; at the same time, it is a promise that God will be the one to bring them back when the time is right. Paul quotes this passage from Isaiah in reference to the Corinthian church. He is taking familiar wording and giving it meaning in a fresh context. Just as the Israelites in exile were to put off any idolatry they may have picked up while living in Egypt, so the Corinthian believers are to lay aside the idolatry and sexual immorality that they were steeped in by virtue of living in Corinth. They must be separate from the sin of the world. Leading up to 2 Corinthians 6:17, Paul tells them, “Do not be yoked together with unbelievers” (verse 14). We often apply this to a believer marrying an unbeliever, but it has a much wider application. In the context of the Corinthian church, it seems to have to do with participating in idolatry. As a further rationale for the prohibition against being yoked to unbelievers, Paul asks a series of rhetorical questions. The implied answer to all of these is a big NOTHING!: “What do righteousness and wickedness have in common?” (2 Corinthians 6:14). “What fellowship can light have with darkness?” (verse 14). “What harmony is there between Christ and Belial [the devil]?” (verse 15). “What does a believer have in common with an unbeliever?” (verse 15). “What agreement is there between the temple of God and idols?” (verse 16). This final question gets to the heart of the matter. If there is no fellowship between the temple of God and idols, then the Christian should have nothing to do with idol worship: “For we are the temple of the living God” (2 Corinthians 6:16). Then to further support the idea that Christians are the temple of God, Paul quotes from Leviticus 26:12, which is also alluded to in Jeremiah 32:38 and Ezekiel 37:27: “I will live with them and walk among them, and I will be their God, and they will be my people” (2 Corinthians 6:16). The temple of God is where God dwells, and He says He will dwell among His people, making them the temple. Since believers are in fact the temple of God, Paul concludes, “Come out from them and be separate. . . . Touch no unclean thing, and I will receive you.” Christians are supposed to separate themselves from idol worship of any kind. The concept of “separation” became one of the major teachings of fundamentalist Christianity in the United States in the 20th century. There was a lot of focus on “coming out and being separate” from the world in all sorts of ways, many of which may not have been warranted by Scripture. Many Christians were taught that they should separate from anything that looks at all like what “the world” was doing—attending movie theaters, playing cards, and dancing were commonly forbidden. (ED: THIS TYPE OF "SEPARATION" SMACKS OF LEGALISM WHICH WILL SUCK THE LIFE OUT OF GRACE!) The biblical admonition of 2 Corinthians 6:17 is not so all-encompassing. Paul wants believers to be separate from idol worship in all its forms, but he never calls for a complete separation from pagan idol worshipers, whom they should attempt to win to Christ. Paul clarifies the matter of separation in 1 Corinthians 5:9–11: “I wrote to you in my letter not to associate with sexually immoral people—not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people.” Yes, the Lord wants His people to “come out from among them and be separate.” That means, first, that we should be separate from participation in sin. Second, we are to be separate from professing believers who are living in sin. Beyond that, Christians are called to not get involved in entangling relationships with unbelievers, which would lead to compromise (and thus being “yoked” with an unbeliever). Balancing that is the biblical understanding that we cannot completely remove ourselves from the world of unbelievers, as that would cause us to lose all influence. In the United States, if the 20th century was marked by believers being so separate from the world that there was not enough interaction with it, the 21st century may be marked by Christians being so involved with the world that it is hard to tell the difference between the two. Either way, evangelism is hampered. There must be a balance that cannot be summarized by a set of “dos and don’ts.” Every Christian has to decide if he or she is influencing the world or if the world is influencing him or her and then make choices accordingly.GotQuestions.org QUESTION - What is biblical separation? ANSWER - Biblical separation is the recognition that God has called believers out of the world and into a personal and corporate purity in the midst of sinful cultures. Biblical separation is usually considered in two areas: personal and ecclesiastical. Personal separation involves an individual’s commitment to a godly standard of behavior. Daniel practiced personal separatism when he “resolved not to defile himself with the royal food and wine” (Daniel 1:8). His was a biblical separatism because his standard was based on God’s revelation in the Mosaic law. A modern example of personal separation could be the decision to decline invitations to parties where alcohol is served. Such a decision might be made in order to circumvent temptation (Romans 13:14), to avoid “every kind of evil” (1 Thessalonians 5:22), or simply to be consistent with a personal conviction (Romans 14:5). The Bible clearly teaches that the child of God is to be separate from the world. “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: ‘I will live with them and walk among them, and I will be their God, and they will be my people.’ Therefore come out from them and be separate, says the Lord” (2 Corinthians 6:14-17; see also 1 Peter 1:14-16). Ecclesiastical separation involves the decisions of a church concerning its ties to other organizations, based on their theology or practices. Separatism is implied in the very word “church,” which comes from the Greek word ekklesia meaning “a called-out assembly.” In Jesus’ letter to the church of Pergamum, He warned against tolerating those who taught false doctrine (Revelation 2:14-15). The church was to be separate, breaking ties with heresy. A modern example of ecclesiastical separation could be a denomination’s stance against ecumenical alliances which would unite the church with apostates. Biblical separation does not require Christians to have no contact with unbelievers. Like Jesus, we should befriend the sinner without partaking of the sin (Luke 7:34). Paul expresses a balanced view of separatism: “I have written you in my letter not to associate with sexually immoral people—not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world” (1 Corinthians 5:9-10). In other words, we are in the world, but not of it. We are to be light to the world without allowing the world to diminish our light. “You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven” (Matthew 5:14-16). F. B. MEYER. - The electrician cannot charge your body with electricity, while a single thread connects you with the ground, and breaks the completeness of your insulation. The Lord Jesus cannot fully save you whilst there is one point of controversy between you and Him. Let Him have that one last thing, the last barrier and film to a life of blessedness, and glory will come filling your soul. David Jeremiah - Father, You command me, Your child, to keep myself from idols. “Come out from among them and be separate,” You say. If I do not touch what is unclean, You will receive me. You will be a Father to me, and I shall be Your child, a child of the Lord Almighty. I cannot serve You and mammon. So I shall worship no other god, for You, Lord, whose name is Jealous, are a jealous God. I will serve You with a loyal heart and with a willing mind; for You, Lord, search my heart and understand all the intent of my thoughts. Surely You desire truth in the inward parts, and in the hidden part You will make me to know wisdom. For man looks at the outward appearance, but You, Lord, look at the heart. If my heart does not condemn me, I have confidence toward You, Lord God. You know the idols that compete for my wholehearted devotion to You. Help me turn from them and serve only You. (Life-Changing Moments with God) Rod Mattoon - Off by just a little - On Halloween, 1983, Korean Airlines flight 007 departed from Anchorage, Alaska, for a direct flight to Seoul, Korea. Unknown to the crew, however, the computer engaging the flight navigation system contained a one and a half degree routing error. It was just a tiny little error. At the point of departure, the mistake was unnoticeable. One hundred miles out, the deviation was still so small as to be undetectable. As the giant 747 continued through the Aleutians and out over the Pacific, the plane strayed increasingly from its proper course. The jet eventually was flying over Soviet air space. The Soviet radar system picked up the error, and the fighter jets were scrambled into the air to intercept. Over mainland Russia the jets shot Flight 007 out of the sky and everyone was killed. The story illustrates how little errors and little compromises can lead to our getting far off course down the road of our life. Those little compromises you make, especially with those of the opposite sex, can lead to major catastrophes in your life which can destroy your family, your testimony, and your ministry. C H