to. New Testament requires us to act in this matter. proud in their pride; nor with the gay in their And in order to a correct understanding of this, gaiety; nor with the friends of the theatre, or the following principles may be suggested. I. the ball-room, or the circus, in their attachment There is a large field of action, pursuit, principle, to these places and pursuits. And whatever and thought, over which infidelity, sin, heathen- other connexion we are to have with them as ism, and the world, as such, have the entire con- neighbours, citizens, or members of our families, trol. It is wholly without the range of Chris- we are not to participate with them in these ¦ tian law, and stands opposed to Christian law. things. Thus far all seems to be clear; and the It pertains to a different kingdom; is conducted rule is a plain one, whether it applies to marby different principles, and tends to destroy and riage, or to business, or to religion, or to pleaannihilate the kingdom of Christ. It cannot be sure. Comp. Note, 1 Cor. v. 10. II. There is reconciled with Christian principle, and cannot a large field of action, thought, and plan which be conformed to but in entire violation of the inmay be said to be common with the Christian fluence of religion. Here the prohibition of the and the world; that is, where the Christian is New Testament is absolute and entire. Christians not expected to abandon his own principles, and are not to mingle with the people of the world in where there will be, or need be, no compromise these things; and are not to partake of them. of the sternest views of truth, or the most upThis prohibition, it is supposed, extends to the right, serious, and holy conduct. He may carry | following, among other things. (1.) To idola- his principles with him; may always manifest try. This was plain. On no account or pre- them, if necessary; and may even commend tence were the early Christians to partake of them to others. A few of these may be referred that, or to countenance it. In primitive times. (1.) Commercial transactions and profesduring the Roman persecutions, all that was sional engagements that are conducted on honest asked was that they should cast a little incense and upright principles, even when those with on the altar of a heathen god. They refused to whom we act are not Christians. (2.) Literary do it, and because they refused to do it, thou- and scientific pursuits, which never, when parsands perished as martyrs. They judged rightly; sued with a right spirit, interfere with the prinand the world has approved their cause. (2.) ciples of Christianity, and never are contrary to Sin, vice, licentiousness. This is also plain. it. (3.) The love and affection which are due Christians are in no way to patronise them, or to relatives and friends. Nothing in the Bible to lend their influence to them, or to promote assuredly will prohibit a pious son from uniting them by their name, their presence, or their pro- with one who is not pious in supporting an aged perty. "Neither be partakers of other men's and infirm parent, or a much loved and affectionsins." (1 Tim. v. 22. 2 John 11.) (3.) Arts ate sister. The same remark is true also reand acts of dishonesty, deception, and fraud in specting the duty which a wife owes to a hustraffic and trade. Here the prohibition also must band, a husband to a wife, or a parent to a child. be absolute. No Christian can have a right to though one of them should not be a Christian. enter into partnership with another, where the And the same observation is true also of neigh- | business is to be conducted on dishonest and un- bours, who are not to be prohibited from uniting christian principles, or where it shall lead to the as neighbours in social intercourse, and in acts violation of any of the laws of God. If it in- of common kindness and charity, though all not volves deception and fraud in the principles on Christians. (4.) As citizens. We owe duties which it is conducted; if it spreads ruin and to our country, and a Christian need not refase | poverty, as the distilling and vending of ardent to act with others in the elective franchise, or in spirits does; if it leads to the necessary violation making or administering the laws. Here, bowof the Christian sabbath; then the case is plain. ever, it is clear that he is not at liberty to violate A Christian is to have no "fellowship with such the laws and the principles of the Bible. He unfruitful works of darkness, but is rather to cannot be at liberty to unite with them in politireprove them." (Eph. v. 11.) (4.) The amuse- cal schemes that are contrary to the law of God, ments and pleasures that are entirely worldly, or in elevating to office men whom he cannot and sinful in their nature; that are wholly under vote for with a good conscience as qualified for worldly influence, and which cannot be brought the station. (5.) In plans of public improveunder Christian principles. Nearly all amuse- ment, in schemes that go to the advancement of ments are of this description. The true princi- the public welfare, when the schemes do not ple here seems to be, that if a Christian in such violate the laws of God. But if they involve a place is expected to lay aside his Christian the necessity of violating the sabbath, or any of principles, and if it would be deemed indecorous the laws of God, assuredly he cannot consistently and improper for him to introduce the subject of participate in them. (6.) In doing good to religion, or if religion would be regarded as en- others. So the Saviour was with sinners; so he tirely inconsistent with the nature of the amuse- ate, and drank, and conversed with them. So ment, then he is not to be found there. The we may mingle with them, without partaking of world reigns there; and if the principles of his their wicked feelings and plans, so far as we can Lord and Master would be excluded, he should do them good, and exert over them a holy and not be there. This applies, of course, to the saving influence. In all the situations here retheatre, the circus, the ball-room, and to large ferred to, and in all the duties growing out of and splendid parties of pleasure. We are not to them, the Christian may maintain his principles, associate with idolators in their idolatry; nor and may preserve a good conscience. Indeed, with the licentious in their licentiousness; nor the Saviour evidently contemplated that his peowith the infidel in his infidelity; nor with the ple 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" (μεrox) 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, (Kovovia.)-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. See Note, Matt. iv. 16; v. 16. Jobn i. 4. Rom. ii. 19. 2 Cor. iv. 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. v. 11.) VER. 15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what concord, (ovμpúvnoic.)-Sympathy, unison. This word refers properly to the unison or harmony produced by musical instruments, where there is a chord. What accordance, what unison is there; what strings are there which, being struck, will produce a chord or harmony? The idea is, then, there is as much that is discordant between Christ and Belial, as there is between instruments of music that produce only discordant and jarring sounds. Hath Christ.What is there in common between Christ and Or Belial? implying that Christians are governed by the principles, and that they follow the example of Christ. Belial.—Beλíaλ, or Beλiap, as it is found in some of the late editions. The form Beliar is Syriac. The Hebrew word (b) means, literally, without profit; worthlessness; wickedness. It is here evidently applied to Satan. The Syriac translates it "Satan." The idea is, that the persons to whom Paul referred, the heathen, wicked, unbelieving world, were governed by the principles of Satan, and were "taken captive by him at his will;" (2 Tim. ii. 26. Comp. John viii. 44;) and that Christians should be separate from the wicked world, as Christ was separate from all the feelings, purposes, and plans of Satan. He had no participation in them; he formed no union with them; and so it should be with the followers of the one in relation to the followers of the other. what part, (pepic.)-Portion, share, participation, fellowship. This word refers usually to a division of an estate. (Luke x. 42. Note, Acts viii. 21. Col. i. 12.) There is no participation; nothing in common. He that believeth.-A Christian; a man, the characteristic of whom it is that he believes on the Lord Jesus. With an infidel.-A man who does not believe; whether a heathen idolator, a profane man, a scoffer, a philosopher, a man of science, a moral man, or a son or daughter of gaiety. The idea is, that on the subject of religion there is no union; nothing in common; no participation. They are governed by different principles; have different feelings; are looking to different rewards; and are tending to a different destiny. The believer, therefore, should not select his partner in life, and his chosen companions and friends, from this class, but from those with whom he has sympathy, and with whom he has common feelings and hopes. VER. 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. s 1 Cor. iii. 16, 17; vi. 19. Eph. ii. 21, 22. t Ex. xxix. 45. Lev. xxvi. 12. Jer. xxxi. 1, 33; xxxii. 38. Ezek. xi. 20; xxxvi. 28; xxxvii. 26, 27. And what agreement, (ovyкarážeσic.)-Assent, accord, agreement; what putting or laying down together is there? What is there in one that resembles the other? The temple of God.What has a temple of God to do with idol worship? It is erected for a different purpose, and the worship of idols in it would not be tolerated. It is implied here that Christians are themselves the temple of God, a fact which Paul proceeds immediately to illustrate; and that it is as absurd for them to mingle with the infidel world as it would be to erect the image of a heathen god in the temple of Jehovah. This is strong language, and we cannot but admire the energy and copiousness of the expressions used by Paul, "which cannot," says Bloomfield, "be easily paralleled in the best classical writers." With idols.Those objects which God hates, and on which he cannot look but with abhorrence. The sense is, that for Christians to mingle with the sinful world; to partake of their pleasures, pursuits, and follies, is as detestable and hateful in the sight of God as if his temple were profaned by erecting a deformed, and shapeless, and senseless block in it as an object of worship. And, assuredly, if Christians had such a sense of the abomination of mingling with the world, they would feel the obligation to be separate and pure. For ye are the temple of the living God.-See this explained in the Notes on 1 Cor. iii. 16, 17. The idea is, that as God dwells with his people, they ought to be separated from a sinful and polluted world. As God hath said. -The words here quoted are taken substantially from Ex. xxix. 45. Lev. xxvi. 12. Ezek. xxxvii. 27. They are not literally quoted, but Paul has thrown together the substance of what occurs in several places. The sense, however, is the same as occurs in the places referred to. I will dwell in them, (vouknow.)-I will take up my indwelling in them. There is an allusion, doubtless, to the fact that he would be present among his people by the Shechinah, or the visible symbol of his presence. See Note on 1 Cor. iii. 16, 17. It implies, when used with reference to Christians, that the Holy Spirit would abide with them, and that the blessing of God would attend them. See Rom. viii. Col. iii. 16. 2 Tim. i. 14. And walk in them.-That is, I will walk among them; I will be one of their number. He was present among the Jews by the public manifestation of his presence by a symbol; he is present with Christians by the presence and guidance of his Holy Spirit. And I will be their God.-Not only the God whom they worship, but the God who will protect and bless them. I will take them under my peculiar protection, and they shall enjoy my favour. This is certainly as true of Christians as it was of the Jews, and Paul has not departed from the spirit of the promise in applying it to the Christian character. His object in quoting these passages is, to impress on Christians the solemnity and importance of the truth, that God dwelt among them and with them; that they were under his care and protection; that they belonged to him; and that they therefore should be separate from the world. VER. 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, u Isa. lii. 11. Chap. vii. 1. Rev. xviii. 4. Wherefore. Since you are a peculiar people. Since God, the holy and blessed God, dwells with you and among you. Come out from among them. That is, from among idolators and unbelievers; from a gay and vicious world. These words are taken, by a slight change, from Isa. lii. 11. They are there applied to the Jews in Babylon, and are a solemn call which God makes on them to leave the place of their exile, to come out from among the idolators of that city, and return to their own land. See my Note on that place. Babylon, in the Scriptures, is the emblem of whatever is proud, arrogant, wicked, and opposed to God; and Paul, therefore, applies the words here with great beauty and force to illustrate the duty of Christians in separating themselves from a vain, idolatrous, and wicked world. And be ye separate.-Separate from the world, and all its corrupting influences. Saith the Lord.-See Isa. lii. 11. Paul does not use this language as if it had original reference to Christians, but he applies it as containing an important principle, that was applicable to the case which he was considering, or as language that would appropriately express the idea which he wished to convey. The language of the Old Testament is often used in this manner by the writers of the New. And touch not the unclean thing.-In Isaiah, "touch no unclean thing;" that is, they were to be pure, and to have no connexion with idolatry in any of its forms. So Christians were to avoid all unholy contact with a vain and polluted world. The sense is, "Have no close connexion with an idolator, or an unholy person. Be pure, and feel that you belong to a community that is under its own laws, and that is to be distinguished in moral_purity from all the rest of the world." And I will receive you. That is, I will receive and recognise you as my friends and my adopted children. This could not be done until they were separated from an idolatrous and wicked world. The fact of their being received by God, and recognised as his children, depended on their coming out from the world. These words, with the verse following, though used evidently somewhat in the form of a quotation, yet are not to be found in any single place in the Old Testament. In 2 Sam. vii. 14, God says of Solomon, “I will be his Father, and he shall be my son." In Jer. xxxi. 9, God says, "For I am a Father to Israel, and Ephraim is my first-born." It is probable that Paul had such passages in his eye; yet he doubtless designed rather to express the general sense of the promises of the Old Testament than to quote any single passage. Or why may it not be that we should regard Paul here himself as speaking as an inspired man directly, and making a promise then first communicated immediately from the Lord? Paul was inspired as well as the prophets; and it may be that he meant to communicate a promise directly from God. Grotius supposes that it was not taken from any particular place in the Old Testament, but was a part of a hymn that was in use among the He brews. VER. 18. And "will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. v Jer. xxxi. 9. Rev. xxi. 7. And I will be a Father unto you.-A father is the protector, counsellor, and guide of his children. He instructs them, provides for them, and counsels them in time of perplexity. No relation is more tender than this. In accordance with this, God says, that he will be to his people their pretector, counsellor, guide, and friend. He will cherish towards them the feelings of a father; he will provide for them, he will acknowledge them as his children. No higher honour can be conferred on mortals, than to be adopted into the family of God, and to be permitted to call the Most High our Father. No rank is so elevated as that of being the sons and the daughters of the Lord Almighty. Yet this is the common appellation by which God addresses his people; and the most humble in rank, the most poor and ignorant of his friends on earth, the most despised among men, may reflect that they are the children of the ever living God, and have the Maker of the heavens and the earth as their Father and their eternal Friend. How poor are all the honours of the world, compared with this! The Lord Almighty.-The word here used, (avrokpárup,) occurs nowhere except in this place and in the book of Revelation. (Rev. i. 8; iv. 8; xi. 17; xv. 3; xvi. 7, 14; xix. 6, 16; xxi. 22.) It means one who has all power; and is applied to God in contradistinction from idols that are weak and powerless. God is able to protect his people, and they who put their trust in him shall never be confounded? What has he to fear, who has a friend of almighty power? REMARKS. 1. It is right and proper to exhort Christians not to receive the grace of God in vain. (Ver. 1.) Even they sometimes abuse their privileges; become neglectful of the mercy of God; undervalue the truths of religion, and do not make as much as they should do of the glorious truths that are fitted to sanctify and to save. Every Christian should endeavour to make just as much as possible of his privileges, and to become just as eminent as he can possibly be in his Christian profession. 2. The benefits of salvation to this world come through the intercession of Jesus Christ. (Ver. 2.) It is because God is pleased to hear him; because he calls on God in an accepted time, that we have any hope of pardon. The sinner enjoys no offer of mercy, and no possibility of pardon, except what he owes to Jesus Christ. Should he cease to plead for men, the offers of salvation would be withdrawn, and the race would perish for ever. 3. The world is under a dispensation of mercy. (Ver. 2.) Men may be saved. God is willing to show compassion, and to rescue them from ruin. 4. How important is the present moment! (Ver. 2.) How important is each moment! It may be the last period of mercy. No sinner can calculate with any certainty on another instant of time. God holds his breath, and with infinite ease he can remove him to eternity. Eternal results hang on the present-the fleeting moment, and yet how unconcerned are the mass of men about their present condition; how unanxious about what may possibly or probably occur the next moment! Now, the sinner may be pardoned. The next moment, he may be beyond the reach of forgiveness. This instant, the bliss of heaven is offered him; the next, he may be solemnly excluded from hope and heaven! 5. The ministers of the gospel should give no occasion of offence to any one. (Ver. 3.) On each one of them depends a portion of the honour of the ministry in this world, and of the honour of Jesus Christ among men. How solemn is this responsibility! How pure, and holy, and unblameable should they be! 6. Ministers, and all Christians, should be willing to suffer in the cause of the Redeemer. (Ver. 4, 5.) If the early ministers and other Christians were called to endure the pains of imprisonment and persecution for the honour of the gospel, assuredly we should be willing also to suffer. Why should there be any more reason for their suffering, than for ours? 7. We see what our religion has cost. (Ver. 4, 5.) It has come down to us through suffering. All the privileges that we enjoy have been the fruit of toil, and blood, and tears, and sighs. The best blood in human veins has flowed to procure these blessings; the holiest men on earth have wept, and been scourged, and tortured, that we might possess these privileges. What thanks should we give to God for all this! How highly should we prize the religion that has cost so much! 8. In trial we should evince such a spirit, as not to dishonour, but to honour our religion. (Ver. 3-5.) This is as incumbent on all Christians, as it is on ministers of the gospel. It is in such scenes that the reality of religion is tested. It is then that its power is seen. It is then that its value may be known. Christians and Christian ministers often do good in circumstances of poverty, persecution, and sickness, which they never do in health, and in popular favour, and in prosperity. And God often places his people in trial, that they may do good then, expecting that they will accomplish more then, than they could in prosperous circumstances. They whose aim it is to do good have often occasion to bless God that they were subjected to trial. Bunyan wrote the Pilgrim's Progress" in a dungeon; and almost all the works of Baxter were written when he was suffering under persecution, and forbidden to preach the gospel. The devil is often foiled in this way. He persecutes and opposes Christians; and on the rack and at the stake they do most to destroy his kingdom; he throws them into dungeons, and they make books which go down even to the millennium, making successful war on the empire of dark ness. Christians, therefore, should esteem it a privilege to be permitted to suffer on account of Christ. (Phil. i. 29.) 9. If ministers and other Christians do any good, they must be pure. (Ver. 6, 7.) The gospel is to be commended by pureness, and knowledge, and the word of truth, and the armour of righteousness. It is in this way that they are to meet opposition; in this way that they are to propagate their sentiments. No man need expect to do good in the ministry, or as a private Christian, who is not a holy man. No man who is a holy man can help doing good. It will be a matter of course, that he will shed a healthful moral influence around him. And he will no more live without effect, than the sun sheds its steady beams on the earth without effect. His influence may be very noiseless and still, like the sunbeams or the dew, but it will be felt in the world. Wicked men can resist any thing else better than they can a holy example. They can make a mock of preaching; they can deride exhortation; they can throw away a tract; they can burn the Bible; but what can they do against a holy example? No more than they can against the vivifying and enlightening beams of the sun; and a man who leads a holy life cannot help doing good, and cannot be prevented from doing good. 10. They who are Christians must expect to meet with much dishonour, and to be subjected often to the influence of evil report. (Ver. 8.) The world is unfriendly to religion, and its friends must never be surprised if their motives are impeached, and their names calumniated. 11. Especially is this the case with ministers. (Ver. 8.) They should make up their minds to it, and they should not suppose that any strange thing had happened to them, if they are called thus to suffer. 12. They who are about to make a profession of religion, and they who are about entering on the work of the ministry, or who are agitating the question whether they should be ministers, should ask themselves whether they are prepared for this. They should count the cost; nor should they either make a profession of religion, or think of the ministry as a profession, unless they are willing to meet with dishonour, and to go through evil report; to be poor, (ver. 10,) and to be despised and persecuted, or to die in the cause which they embrace. 13. Religion has power to sustain the soul in trials. (Ver. 10.) Why should he be sad, who has occasion to rejoice always? Why should he deem himself poor, though he has slender earthly possessions, who is able to make many rich? Why should he be melancholy, as if he had nothing, who has Christ as his portion, and who is an heir of all things? Let not the poor, who are rich in faith, despond as though they had nothing. They have a treasure which gold cannot purchase, and which will be of infinite value when all other treasure fails. He that has an everlasting inheritance in heaven cannot be called a poor man. And he that can look to such an inheritance, should not be unwilling to part with his earthly possessions. Those who seem to be most wealthy are often the poorest of mortals; and those who seem to be poor, or who are in humble circumstances, often have an enjoyment of even this world, which is unknown in the palaces and at the tables of the great. They look on all things as the work of their Father; and in their humble dwellings, and with their humble fare, they have an enjoyment of the bounties of their heavenly Benefactor, which is not experienced often in the dwellings of the great and the rich. 14. A people should render to a minister and a pastor a return of love and confidence that shall be proportionate to the love which is shown to them. (Ver. 12.) This is but a reasonable and fair requital, and this is necessary not only to the comfort, but to the success of a minister. What good can he do, unless he has the affections and confidence of his people? 15. The compensation or recompence which a minister has a right to expect and require for arduous toil is, that his people should be "en larged" in love towards him, and that they should yield themselves to the laws of the Redeemer, and be separate from the world. (Ver. 13.) And this is an ample reward. It is what he seeks, what he prays for, what he most ardently desires. If he is worthy of his office, he will seek not theirs, but them, (2 Cor. xii. 14;) and he will be satisfied for all his to ls, if he sees them walking in the truth, (3 John 4,) and showing in their lives the pure and elevated principles of the gospel which they profess to love. 16. The welfare of religion depends on the fact, that Christians should be separate from a vain, and gay, and wicked world. (Ver. 14-16.) Why should they partake of those things in which they can, if Christians, have nothing in common? why attempt to mingle light with darkness? to form a compact between Christ and Belial? or to set up a polluted idol in the temple of the living God? The truth is, there are great and eternal principles in the gospel which should not be surrendered, and which cannot be broken down. Christ intended to set up a kingdom that should be unlike the kingdoms of this world. And he designed that his people should be geverned by different principles from the people of this world. 17. They who are about to make a profession of religion should resolve to separate themselves from the world. (Ver. 14, 15.) Religion cannot exist where there is no such separation, and they who are unwilling to forsake infidel companions, and the gay amusements and vanities of life, and to find their chosen friends and pleasures among the people of God, can have no evidence that they are Christians. The world, with all its wickedness and its gay pleasures, must be forsaken, and there must be an effectual line drawn between the friends of God and the friends of sin. Let us, then, who profess to be the friends of the Redeemer, remember how pure and holy we should be. It should not be, indeed, with the spirit of the Pharisee; it should not be with a spirit that will lead us to say, "Stand by, for I am holier than thou;" but it should be, while we discharge all our duties to our impenitent friends, and while in all our intercourse with the world we should be honest and true, and while we do not refuse to mingle with them as neighbours and citizens as far as we can without compromising Christian principles, still our chosen friends and our dearest friendships should be with the people of God. For, his friends should be our friends; our happiness should be with them, and the world should see that we prefer the friends of the Redeemer to the friends of gaiety, ambition, and sin. 18. Christians are the holy temple of God. (Ver. 16.) How pure should they be! How free should they be from sin! How careful to maintain consciences void of offence! 19. What an inestimable privilege it is to be a Christian! (ver. 18;) to be a child of God! to feel that he is a Father and a Friend! to feel, that though we may be forsaken by all others; though poor and despised, yet there is one who never forsakes; one who never forgets that he has sons and daughters dependent on him, and |