Be ye not unequally yoked together with who is jesus. This is closely connected in sense with the previous verse. The apostle is there stating the nature of the remuneration or recompense which he asks for all the love which he had shown to them, He here says, that one mode of remuneration would be to yield obedience to his commands, and to separate themselves from all improper alliance with unbelievers. “Make me this return for my love. Love me also; and as a proof of your affection, be not improperly united with unbelievers. Listen to me as a father addressing his children, and secure your own happiness and piety by not being unequally yoked with those who are not Christians.” The word which is here used (eterozugew) means, properly, to bear a different yoke, to be yoked heterogeneously.–Robinson, (Lex.) It is applied to the custom of yoking animals of different kinds together, (Passow;) and as used here means not to mingle together, or be united with unbelievers.
It is implied in the use of the word that there is a dissimilarity between believers and unbelievers so great, that it is as improper for them to mingle together as it is to yoke animals of different kinds and species. The ground of the injunction is, that there is a difference between Christians and those who are not so great as to render such unions improper and injurious. The direction here refers, doubtless, to all kinds of improper connexions with those who were unbelievers. It has been usually supposed by commentators to refer particularly to marriage. But there is no reason for confining it to marriage. It doubtless includes that; but it may as well refer to any other intimate connexion, or to intimate friendships, or to participation in their amusements and employments, as to marriage.
The radical idea is, that they were to abstain from all connexions with unbelievers–with infidels, and heathens, and those who were not Christians—which would identify them with them; or they were to have no connexion with them in anything as unbelievers, heathens, or infidels; they were to partake with them in nothing that was peculiar to them as such. They were to have no part with them in their heathenism, unbelief, and idolatry, and infidelity; they were not to be united with them in any way or sense where it would necessarily be understood that they were partakers with them in those things. This is evidently the principle here laid down, and this principle is as applicable now as it was then. In the remainder of this verse and the following verses, (2Co 6:15,16,) he states reasons why they should have no such intercourse. There is no principle of Christianity that is more important than that which is here stated by the apostle; and none in which Christians are more in danger of erring, or in which they have more difficulty in determining the exact rule which they are to follow.
The questions which arise are very important. Are we to have no intercourse with the people of the world? Are we cut loose from all our friends who are not Christians? Are we to become monks, and live a recluse and unsocial life? Are we never to mingle with the people of the world in business, in innocent recreation, or in the duties of citizens, and as neighbours and friends? It is important, therefore, in the highest degree, to endeavour to ascertain what are the principles on which the New Testament requires us to act in this matter. And in order to a correct understanding of this, the following principles may be suggested:
I. There is a large field of action, pursuit, principle, and thought, over which infidelity, sin, heathenism, and the world as such, have the entire control. It is wholly without the range of Christian law, and stands opposed to Christian law. It pertains to a different kingdom; is conducted by different principles; and tends to destroy and annihilate the kingdom of Christ. It cannot be reconciled with Christian principle, and cannot be conformed to but in entire violation of the influence of religion. Here the prohibition of the New Testament is absolute and entire. Christians are not to mingle with the people of the world in these things; and are not to partake of them. This prohibition, it is supposed, extends to the following, among other things:
(1.) To idolatry. This was plain. On no account or pretence were the early Christians to partake of that, or to countenance it. In primitive times, during the Roman persecutions, all that was asked was that they should cast a little incense on the altar of a heathen god. They refused to do it; and because they refused to do it, thousands perished as martyrs. They judged rightly; and the world has approved their cause.
(2.) Sins vice, licentiousness. This is also plain. Christians are in no way to patronize them, or to lend their influence to them, or to promote them by their name, their presence, or their property. “Neither be partaker of other men’s sins,” 1Ti 5:22; 2Jo 1:11.
(3.) Arts and acts of dishonesty, deception, and fraud, in traffic and trade, Here the prohibition also must be absolute. No Christian can have a right to enter into partnership with another where the business is to be conducted on dishonest and unchristian principles, or where it shall lead to the violation of any of the laws of God. If it involves deception and fraud in the principles on which it is conducted; if it spreads ruin and poverty–as the distilling and vending of ardent spirits does; if it leads to the necessary violation of the Christian Sabbath, then the case is plain. A Christian is to have no “fellowship with such unfruitful works of darkness, but is rather to reprove them,” Eph 5:11.
