2 Corinthians 6:14

Contextual Overview

¹¹We have spoken freely to you, Corinthians, and opened wide our hearts to you. ¹¹ We have spoken freely to you, Corinthians, and opened wide our hearts to you. ¹¹ Our mouth has spoken freely to you, O Corinthians, our heart is opened wide. ¹¹Our mouth has spoken freely to you, O Corinthians, our heart is opened wide. ¹¹Won't all you cowboys in Corinth listen? I have spoken plainly with an open heart. ¹¹ Our mouth is open to you, O Corinthians, our heart is wide. ¹¹ Our mouth is opened to you, Corinthians, our heart is expanded. ¹¹ We have spoken openly to you, Corinthians; our heart has been opened wide. ¹¹ Our mouth is open to you, Corinthians. Our heart is enlarged. ¹¹ O ye Corinthians, our mouth is opened toward you, our heart is inlarged.

Bible Verse Review
  from Treasury of Scripure Knowledge

unequally: Exodus 34:16, Leviticus 19:19, Deuteronomy 7:2, Deuteronomy 7:3, Deuteronomy 22:9-11, Ezra 9:1, Ezra 9:2, Ezra 9:11, Ezra 9:12, Ezra 10:19, Nehemiah 13:1-3, Nehemiah 13:23-26, Psalms 106:35, Proverbs 22:24, Malachi 2:11, Malachi 2:15, 1 Corinthians 5:9, 1 Corinthians 7:39, 1 Corinthians 15:33, James 4:4

for: 1 Samuel 5:2, 1 Samuel 5:3, 1 Kings 18:21, 2 Chronicles 19:2, Psalms 16:3, Psalms 26:4, Psalms 26:5, Psalms 26:9, Psalms 26:10, Psalms 44:20, Psalms 44:21, Psalms 101:3-5, Psalms 119:63, Psalms 139:21, Psalms 139:22, Proverbs 29:27, John 7:7, John 15:18, John 15:19, Acts 4:23, 1 Corinthians 10:21, Ephesians 5:6-11, 1 John 3:12-14

and what: Proverbs 8:18, Proverbs 8:19, Romans 13:12-14, Ephesians 4:17-20, Ephesians 5:8-14, Philippians 2:15, 1 Thessalonians 5:4-8, 1 Peter 2:9, 1 Peter 2:10, 1 Peter 4:2-4, 1 John 1:5-7

Reciprocal: Genesis 6:2 - and they Genesis 24:3 - that Genesis 28:1 - Thou shalt Genesis 38:2 - saw Genesis 49:6 - unto their Exodus 8:26 - It is not Exodus 20:23 - General Leviticus 19:2 - Ye shall Numbers 36:6 - only to the family Deuteronomy 22:10 - General Joshua 23:7 - That ye come Joshua 23:12 - shall make Judges 2:2 - And ye shall 1 Kings 8:53 - separate 1 Kings 11:2 - surely 1 Kings 22:44 - made peace 2 Kings 8:27 - the son in law 2 Chronicles 18:1 - joined affinity Nehemiah 10:28 - all they Psalms 101:4 - know Proverbs 13:20 - but Amos 3:3 - General Matthew 5:14 - the light Matthew 18:17 - a heathen Acts 26:18 - and to Romans 12:2 - be not Ephesians 5:11 - no 1 John 1:6 - fellowship

Cross-References

Exodus 2:3
But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile.

Exodus 2:3
But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile.

Exodus 2:3
But she could not hide him any longer. So she took for him an ark of papyrus reeds and covered it over with tar and pitch. Then she put the child into it and put it among the reeds by the bank of the Nile.

Exodus 2:3
But when she could hide him no longer, she got him a wicker basket and covered it over with tar and pitch. Then she put the child into it and set it among the reeds by the bank of the Nile.

Exodus 2:3
And when she coulde no longer hyde hym, she toke a basket [made] of bull russhes, and dawbed it with slyme and pitche, and layed the chylde therein, and put it in the flagges by the riuers brinke

Exodus 2:3
She hid him for as long as she could. After three months she made a basket and covered it with tar so that it would float. Then she put the baby in the basket and put the basket in the river in the tall grass.

Exodus 2:3
And when she could hide him no longer she took for him a basket made of bulrushes, and daubed it with bitumen and pitch; and she put the child in it and placed it among the reeds at the river's brink.

Exodus 2:3
When she could no longer hide him, she took a papyrus basket for him, and coated it with tar and with pitch. She put the child in it, and laid it in the reeds by the river's bank.

Exodus 2:3
And when shee could not longer hide him, she tooke for him an arke of bul-rushes, and daubed it with slime, and with pitch, and put the childe therein, and shee layd it in the flags by the riuers brinke.

Exodus 2:3
And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.

Gill's Notes on the Bible

Be ye not unequally yoked together with unbelievers,.... This seems to be an allusion to the law in Deuteronomy 22:10 and to be a mystical explanation of it; and is to be understood not as forbidding civil society and converse with unbelievers; for this is impracticable, then must believers needs go out of the world; this the many natural and civil relations subsisting among men make absolutely necessary; and in many cases is both lawful and laudable, especially when there is any opportunity or likelihood of doing them any service in a spiritual way: not is it to be understood as dehorting from entering into marriage contracts with such persons; for such marriages the apostle, in his former epistle, had allowed to be lawful, and what ought to be abode by; though believers would do well carefully to avoid such an unequal yoke, since oftentimes they are hereby exposed to many snares, temptations, distresses, and sorrows, which generally more or less follow hereon: but there is nothing in the text or context that lead to such an interpretation; rather, if any particular thing is referred to, it is to joining with unbelievers in acts of idolatry; since one of the apostle's arguments to dissuade from being unequally yoked with unbelievers is, "what agreement hath the temple of God with idols?" and from the foregoing epistle it looks as if some in this church had joined with them in such practices; see 1 Corinthians 10:14. But I rather think that these words are a dissuasive in general, from having any fellowship with unbelievers in anything sinful and criminal, whether in worship or in conversation:

for what fellowship hath righteousness with unrighteousness? This, with what is said in the following verse, and in the beginning of the next to that, contain reasons or arguments engaging believers to attend to the exhortation given not to keep company with unbelievers. By "righteousness" is meant righteous persons, who are made the righteousness of God in Christ, to whom Christ is made righteousness, or to whom the righteousness of Christ is imputed for justification; and who also have principles of grace and holiness in their hearts, or have the kingdom of God in them, which consists of righteousness, peace, and joy in the Holy Ghost; and who being made free from the dominion of sin, are become servants of righteousness: and by unrighteousness is designed unrighteous persons, who are destitute of a justifying righteousness, are filled with all unrighteousness, and are, as it were, a mass and lump of iniquity; now, what fellowship can there be between persons of such distant characters?

And what communion hath light with darkness? regenerate men are made light in the Lord; they are enlightened into their state and condition by nature, to see the exceeding sinfulness of sin, to behold the glory, beauty, fulness, and suitableness of Christ, so as to be sensible of their need of him, and to be able to look unto him for life and salvation; they are enlightened more or less into the doctrines of the Gospel, and the duties of religion; and their path is a shining light, shining more and more unto the perfect day. Unregenerate persons are "darkness" itself; they are dark and ignorant of God in Christ, of the way of salvation by Christ, of the work of the Spirit of God upon the heart, and of the mysteries of grace; they know not themselves, nor the sad estate they are in; they are born, and brought up in darkness worse than Egyptian darkness; they go on in it, and if grace prevent not, will be cast into utter and eternal darkness. Now, what "communion" can there be between persons so different one from another? for what is more so than light and darkness? these the God of nature has divided from each other; and they are in nature irreconcilable to one another, and so they are in grace.

Barnes' Notes on the Bible

Be ye not unequally yoked together with unbelievers - This is closely connected in sense with the previous verse. The apostle is there stating the nature of the remuneration or recompence 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 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 used here (ἑτεροζυγέω heterozugeō) means properly, to bear a different yoke, to be yoked heterogeneously - Robinson (Lexicon). 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 connections 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 connection, 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 connections with unbelievers - with infidels, and pagans, and those who were not Christians, which would identify them with them; or they were to have no connection with them in anything as unbelievers, pagans, or infidels; they were to partake with them in nothing that was special to them as such.

They were to have no part with them in their paganism 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 2 Corinthians 6:15-16, he states reasons why they should have no such contact. 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 contact 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 neighbors and friends? It is important, therefore, in the highest degree, to endeavor 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, paganism, 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 pagan 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) Sin, vice, licentiousness. This is also plain. Christians are in no way to patronise them, or to lend their influence to them, or to promote them by their name, their presence, or their property. “Neither be partakers of other people’s sins;” 1Ti 5:22; 2 John 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;” Ephesians 5:11.

(4) The amusements and pleasures that are entirely worldly, and sinful in their nature; that are wholly under worldly influence, and which cannot be brought under Christian principles. Nearly all amusements are of this description. The true principle here seems to be, that if a Christian in such a place is expected to lay aside his Christian principles, and if it would be deemed indecorous and improper for him to introduce the subject of religion, or if religion would be regarded is entirely inconsistent with the nature of the amusement then he is not to be found there. The world reigns there, and if the principles of his Lord and Master would be excluded, he should not be there. This applies of course to the theater, the circus, the ballroom, and to large and splendid parties of pleasure. We are not to associate with idolaters in their idolatry; nor with the licentious in their licentiousness; nor with the infidel in his infidelity; nor with the proud in their pride; nor with the frivolous in their gaiety; nor with the friends of the theater, or the ballroom, or the circus in their attachment to these places and pursuits. And whatever other connection we are to have with them as neighbors, citizens, or members of our families, we are not to participate with them in these things. Thus far all seems to be clear; and the rule is a plain one whether it applies to marriage, or to business, or to religion, or to pleasure; compare note, 1 Corinthians 5:10.

II. There is a large field of action, thought, and plan which may be said to be common with the Christian and the world; that is, where the Christian is not expected to abandon his own principles, and where there will be, or need be, no compromise of the sternest views of truth, or the most upright, serious, and holy conduct. He may carry his principles with him; may always manifest them if necessary; and may even commend them to others. A few of these may be referred to.

(1) Commercial transactions and professional engagements that are conducted on honest and upright principles, even when those with whom we act are not Christians.

(2) Literary and scientific pursuits, which never, when pursued with a right spirit, interfere with the principles of Christianity, and never are contrary to it.

(3) The love and affection which are due to relatives and friends. Nothing in the Bible assuredly will prohibit a pious son from uniting with one who is not pious in supporting an aged and infirm parent, or a much loved and affectionate sister. The same remark is true also respecting the duty which a wife owes to a husband, a husband to a wife, or a parent to a child, though one of them should not be a Christian. And the same observation is true also of neighbors, who are not to be prohibited from uniting as neighbors in social contact, and in acts of common kindness and charity, though all not Christians.

(4) As citizens. We owe duties to our country, and a Christian need not refuse to act with others in the elective franchise, or in making or administering the laws. Here, however, it is clear that he is not at liberty to violate the laws and the principles of the Bible. He cannot be at liberty to unite with them in political schemes that are contrary to the Law of God, or in elevating to office people whom he cannot vote for with a good conscience as qualified for the station.

(5) In plans of public improvement, in schemes that go to the advancement of the public welfare, when the schemes do not violate the laws of God. But if they involve the necessity of violating the Sabbath, or any of the laws of God, assuredly he cannot consistently participate in them.

(6) In doing good to others. So the Saviour was with sinners; so he ate, and drank, and conversed with them. So we may mingle with them, without partaking of their wicked feelings and plans, so far as we can do them good, and exert over them a holy and saving influence. In all the situations here referred to, and in all the duties growing out of them, the Christian may maintain his principles, and may preserve a good conscience. Indeed the Saviour evidently contemplated that his people would have such contact 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 special 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 connection 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” (μέτοχὴ metochē) 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 practice; 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 - (κοινωνία koinōnia). 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 the Matthew 4:16; Matthew 5:16 notes; John 1:4 note; Romans 2:19 note; 2 Corinthians 4:4, 2 Corinthians 4:6 notes. 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:” Ephesians 5:11.

Clarke's Notes on the Bible

Verse 14. Be ye not unequally yoked together with unbelievers — This is a military term: keep in your own ranks; do not leave the Christian community to join in that of the heathens. The verb ετεροζυγειν signifies to leave one's own rank, place, or order, and go into another; and here it must signify not only that they should not associate with the Gentiles in their idolatrous feasts, but that they should not apostatize from Christianity; and the questions which follow show that there was a sort of fellowship that some of the Christians had formed with the heathens which was both wicked and absurd, and if not speedily checked would infallibly lead to final apostasy.

Some apply this exhortation to pious persons marrying with those who are not decidedly religious, and converted to God. That the exhortation may be thus applied I grant; but it is certainly not the meaning of the apostle in this place. Nevertheless, common sense and true piety show the absurdity of two such persons pretending to walk together in a way in which they are not agreed. A very wise and very holy man has given his judgment on this point: "A man who is truly pious, marrying with an unconverted woman, will either draw back to perdition, or have a cross during life." The same may be said of a pious woman marrying an unconverted man. Such persons cannot say this petition of the Lord's prayer, Lead us not into temptation. They plunge into it of their own accord.

For what fellowship, c.] As righteousness cannot have communion with unrighteousness, and light cannot dwell with darkness so Christ can have no concord with Belial, nor can he that believeth have any with an infidel. All these points were self-evident; how then could they keep up the profession of Christianity, or pretend to be under its influence, while they associated with the unrighteous, had communion with darkness, concord with Belial, and partook with infidels?