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SEPARATION FROM THE WORLD ENJOINED
A MINISTER never appears, to young people especially, in so forbidding an aspect, as when he is circumscribing men’s intercourse with the world, and marking with precision the spirit that characterizes the true Christian in relation to the things of time and sense. Many on such an occasion are ready to account him an enemy to their happiness, and to censure him as a promoter of gloom and melancholy. But where do we find the Apostle pouring out such copious streams of love, as in the chapter before us? So accumulated were the expressions of his regard, that he thought it almost necessary to apologize for the more than ordinary effusions of his heart: “O ye Corinthians, our mouth is open unto you, our heart is enlarged.” Yet in that very frame of mind did he give the directions in our text. As a parent in his dying hour would most tenderly guard his children against the temptations which were most likely to draw them aside from the paths of virtue and happiness, so does the Apostle on this occasion instruct and caution his Corinthian converts: and with a measure of the same spirit we would now proceed to the consideration of the subject before us.
That we may bring it before you with the greater perspicuity, we shall shew,
I. What is that separation from the world which Christianity requires—
It must be confessed, that the expressions in our text are often quoted and urged in too unqualified a manner, and without a due consideration of the difference between the heathen world, amongst whom the Corinthians dwelt, and the professedly Christian world, amongst whom we dwell. Certainly a greater measure of separation was necessary for them than for us: inasmuch as the dangers to which intercourse with heathens would subject them, were greater than those to which we are exposed by intercourse with those who profess the same faith with ourselves. Even they were not debarred from the courtesies of social life [Note: 1Co_10:27.], nor from some degree of intercourse even with the most ungodly and profane [Note: 1Co_5:9-10.]: much less are we from such a measure of communication with them, as is necessary for the discharge of our civil and social duties. But still we must “not be unequally yoked with them:”
1. We must not have fellowship with them in any of their evil deeds—
[It is probable that in the caution here given, the Apostle had some respect to idolatrous ceremonies, and idol feasts, in which a true Christian could not consistently take any part. Being himself “the temple of God, he could not have any communion with idols.” Not but that the prohibition must extend also to every kind of evil, as well as to idolatry: for, in another place, the same Apostle speaks of “uncleanness, and covetousness, and foolish talking, and jesting, as bringing down the wrath of God upon all the children of disobedience;” and then adds, “Be not ye therefore partakers with them:” and again, “Have no fellowship with the unfruitful works of darkness, but rather reprove them [Note: Eph_5:3-7; Eph_5:11.].” This therefore is a law unto us, and to the Church of God in all ages, that, though we may to a certain degree unite with ungodly men in things that are indifferent, we must not unite with them in any thing that is evil, however much it may he sanctioned by the customs and usages of the world: “we must not follow a multitude to do evil.”]
2. We must not form any close connexion with them—
[Under the law, men were forbidden to sow their fields with different kinds of seed, or to wear clothes that were formed of different kinds of materials, as of woollen and linen: nor were they to yoke together an ox, which was a clean animal, with an ass, which was unclean [Note: Deu_22:9-11.]. The import of these different laws was the same: they were all intended to intimate, that in the Lord’s people there should be a perfect simplicity of mind, and an entire freedom from all mixture of evil. It is to the yoking of the clean and unclean together, that the Apostle refers in our text: and his illustration of it is beautiful. He represents believers as the temple of the Lord, in which nothing but what is holy should be found. All the vessels of that temple must be holy; and all the priests that officiate in it must be holy also. In confirmation of this he quotes a passage from the Prophet Isaiah, where the priests in Babylon are enjoined to keep themselves from every species of defilement, in daily and hourly expectation that the order for their return to their own country shall be issued, and that they may be in a fit state to bear the vessels of the Lord, which would be restored by Cyrus for the service of the sanctuary at Jerusalem [Note: Isa_52:11.]. In such a state must all Christians, who are a holy priesthood, keep themselves, if they would please and honour God: they must “come out from among the ungodly, and be separate, and not touch any thing that is unclean.” In Babylon they must be, till the time of their release from it: but they must keep themselves from all close connexion with the people of it, and be in heart and mind as separate as the vessels of the sanctuary are from any profane use. The Apostle’s direction, not to be unequally yoked with unbelievers, is justly urged against that most fatal of all connexions, the union of a believer with an unbeliever in the indissoluble bonds of marriage. This union on the part of a believer, is to be formed “only in the Lord [Note: 1Co_7:39.],” and with such a partner as will prove an helpmate for the soul. But the same rule should as far as possible be observed in every other relation of life, that so the spiritual person may not augment his difficulties in the way to heaven.]
3. We must not cultivate any unnecessary intimacy with them—
[What is necessary for the discharge of our social duties must, as we have before said, be allowed: yet even that is rather to be submitted to from necessity than be sought from choice. The whole of the Apostle’s argument extends to this. He supposes, that, as “the whole world lieth in wickedness,” it is almost impossible for a believer to be much in union with it without contracting some defilement. Hence he says, in reference to all who would divert us from the path of duty, or impede in any way our spiritual progress, “Come out from among them and be separate, and touch not the unclean thing.” Aware how soon “evil communications will corrupt good manners,” his advice is like that of Solomon, “enter not into the path of the wicked, and go not in the way of evil men: avoid it, pass not by it, turn from it and pass away [Note: Pro_4:14-15.].” In a word, the true line of conduct seems to be that which a physician would follow in the time of a pestilential disease. He would go amongst the infected from a sense of duty, and with a desire to do them good: but he would not make them his companions, nor stay longer with them than his duty, and their necessities, required: and both before and after his visit, as well as during his intercourse with them, he would use all proper means to preserve himself from the contagion which he had reason to apprehend.]
Such being the separation from the world which Christianity requires, we proceed to shew,
II. Whence the necessity for it arises—
On this part of the subject the Apostle speaks very fully: and, because of the perfect conviction of his own mind, he addresses us in a way of appeal, determining to make us judges in our own cause.
The difference between the believer and unbeliever he supposes to be as great as between light and darkness, or Christ and Belial. And though this at first appears harsh and extravagant, it is really no exaggeration, if only we consider, that the one is a partaker of the Divine nature and a child of God, whilst the other is altogether carnal, a child of disobedience, a child of Satan. The question then is, What real fellowship can there be between persons so dissimilar? Let any one think what a total difference exists,
1. In their taste and sentiments—
[The believer affects only heavenly things. As for the things of time and sense, he is dying to them daily, and suffers them to have as little influence as possible upon his mind. He is convinced that every thing in this world is lighter than vanity itself; and that the care of the soul is the one thing needful. To have a sense of the Divine presence, and an assured hope of dwelling with God for ever, to see sin increasingly mortified in his soul, and the image of God progressively advancing there, this is happiness in his estimation; and it is the only happiness he desires. But how different are the taste and sentiments of the merely natural man! All his affections are set on earthly things: nor has he any wish beyond them. If he could have an uninterrupted enjoyment of health, and wealth, and honour, he would wish for no other heaven: he would be well satisfied with his state, though he had never one glimpse of God’s countenance, nor one foretaste of the heavenly glory.
Now we ask, What communion can there be between persons so totally discordant from each other? They live in a different element; and what is life to the one, is to the other death.]
2. In their habits and pursuits—
[The believer delights in the word of God and prayer. Meditation on heavenly things is the very food of his soul. “The life which he now lives in the flesh, he lives by the faith of the Son of God, who has loved him and given himself for him.” To receive out of his Saviour’s fulness more abundant communications of grace and peace, and to glorify him more in the midst of a wicked world, this is his daily desire, habit, and pursuit. But is it thus with the unbeliever? Does he appear like a man running in a race, and determined to win the prize? No; there is no resemblance between the two characters: and, if yoked together, their union would be like that of a reptile and a bird: the reptile fetters the bird to the earth, whilst every motion of the bird, when aspiring after liberty and affecting its wonted flights, incommodes and pains the reptile: and the sooner a separation is effected, the better will each of them be pleased.
Now these things are by the Apostle made a matter of appeal. And we also appeal to yourselves respecting them: Is there not, in profession at least, this contrariety between the characters, and, as far as the believer acts agreeably to his profession, does it not exist in practice also? Here then is abundant reason for the separation before spoken of: for it is impossible for the believer to derive either comfort or benefit from an intercourse that damps all his best feelings, and obstructs all his best interests. And his true way to be holy and happy is, to “Come out from the world, and be separate, and if possible, not to touch the unclean thing.”]
Nor will this separation be thought painful, if only we bear in mind—
III. The honour which God will confer on all who steadfastly maintain it—
The people of the world, in order to retain the believer in a state of bondage, hold out to him the benefits of which a separation from them will deprive him—
[They tell him of his reputation, which will suffer; and of his interests, which will be impaired by what they call his needless singularity — — — Perhaps, and indeed not uncommonly, his own parents will be the most forward to discourage him in his heavenly course, and “his greatest foes will be those of his own household — — —”]
But the encouragement here afforded him is sufficient to outweigh it all—
[What astonishing words are these! “I will receive you, and be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” What need we care about being cast out by men, if we are received by God? yea, if even disowned and disinherited by earthly parents, what loss do we sustain, if God himself acknowledge us as his sons and daughters, and provide an inheritance for us worthy of that high relation? Think of the sweet access which a child has to his parent, the delightful confidence he has in his love, and the full assurance he enjoys of all suitable provision in the time of need. This, and infinitely more than this, does the believer enjoy in the presence of his God: and beyond all this he looks forward to an inheritance incorruptible, and undefiled, and that fadeth not away. Say, believer, how small are thy privations, when such are thine enjoyments! how contemptible are thy losses, when such are thy gains! — — —]
Address—
1. Those who are just entering on the divine life—
[“Let every one who sets himself to seek his God, prepare his soul for temptation.” Yes, beloved, if you will be followers of Christ, you must have some cross to bear. The servant cannot be above his lord: if they have called the master of the house Beelzebub, much more will they those of his household. Be content then to have it so. Do not imagine that you can ever reconcile the ungodly to the ways of God. If you will maintain friendship with them you must renounce your friendship with him. “You cannot serve God and Mammon:” and even a wish to do so is in God’s estimation constructive treason [Note: Jam_4:4. See the Greek, and mark well the import of every word.]. You think perhaps to do them good: but you are infinitely more likely to be injured by them, than to impart any solid benefit to them [Note: See Hag_2:12-13.]. They must come to you; not you to them. To attempt to unite with them is folly and madness. You do not meet on equal terms. There is nothing that they will not say and do to draw you from God: but they will not suffer you to say or do any thing to draw them to God. They will propose to you to join with them in their amusements: but if you were to propose to them to join with you in reading the word of God and prayer, they would pronounce you mad. Come out then from among them and be separate, even as your Lord and Saviour did. “Ye are not of the world,” says our Lord, “even as I am not of the world.” Let this saying be verified in you: and let such be your love to his cross, that by means of it “the world may be crucified unto you, and you unto the world.”]
2. Those who have made some progress in the Divine life—
[Do not imagine that, because the world have not hitherto prevailed to draw you back to them, you need not be on your guard against them. Remember Demas: “Remember Lot’s wife.” The world will never cease from their efforts, because, whilst you walk steadfastly with God, you are a reproach to them. Like Noah, you, by your lively faith, and practical fear, “condemn the world.” Your own experience will be a sufficient warning to you in future. You have doubtless at times been drawn into a closer intimacy with the world than was expedient: and what, I would ask, has been the effect of it? Have you found the same satisfaction in their vanities that you have found in holy exercises? Have you not found that fellowship with them has invariably tended to interrupt your fellowship with God? When you have been walking closely with God, you have known somewhat of what is meant by those words, “I will dwell in them, and walk in them:” but have you ever been taught this by communion with the world? Your own consciousness will give the best answer to these questions. Let past experience teach you; for it is in perfect unison with the word of God, that to be “holy, and to be harmless, you must be separate from sinners.” Let your one concern then be, to “present yourselves as living sacrifices unto God, which is your reasonable service.” And “be not conformed to this world, but be transformed by the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of God.” And be assured, that if, like the little remnant in the Church of Sardis, you keep your garments undefiled, you shall walk with God in white, approved by him as conquerors, and rewarded with “a crown of glory that fadeth not away.”]