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New Testament Puritanism

NEW TESTAMENT PURITANISM

2 Cor. 6:11-7:1.—"Our mouth is open unto you, O Corinthians, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own affections. Now for a recompense in like kind (I speak as unto my children), be ye also •enlarged. Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever? And what agreement hath a temple of God with idols? for we are a temple of the living' God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come ye out from among them, and be ye separate, saith the Lord, and touch no unclean thing; and I will receive you, and will be to you a Father, and ye shall be to me sons and daughters, saith the Lord Almighty. Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God."

It is not easy to determine with exactitude the circumstances which gave occasion to this striking paragraph, which stands out so prominently on the pages of Second Corinthians as almost to separate itself from its context and form a whole of its own. Of two things, however, we may be reasonably sure. There was a party in the Corinthian Church which we may perhaps fairly describe as the party of the Libertines; and out of this party, too, there had arisen an opposition to the leadership of Paul, and a tendency to accuse him of insincerity and self-seeking in his work at Corinth. We must picture the Apostle, therefore, as compelled to defend himself and the purity of his ministry, in this Epistle, not only against a narrow Judaistic formalism, with its touch not, taste not, handle not, but also against a loose worldliness which was inclined to adapt its Christianity to the usages current m the heathen society about it. Differing in everything else, both parties agreed in unwillingness to subject themselves unreservedly to the guidance of Paul; and in defence of themselves represented him as acting towards the church from interested motives.

Bearing this in mind, we may readily understand how, when in the course of his self-defence the Apostle has been led to dwell upon the hardships he had suffered in the prosecution of his mission, he should break off suddenly with an appeal to his Corinthians to separate themselves from heathen practices and points of view, and themselves to walk worthily of the Gospel they professed. "See, O Corinthians," he exclaims, "how freely I am speaking to you, how widely open my heart is to you. You find no constraint on my part with reference to you; the only constraint there is between us lies in your own hearts. Give me what I give you—I am speaking as to my children; open wide your heart to me. Seek not your standards of life in the unbelievers about you. Remember who you are and what you should be as organs of the Holy Spirit; and be not content

until you have attained that perfect holiness which becomes the children of God." So the Apostle transforms his defence of his ministry into an exhortation to his readers, in which he again exercises his ministry of love in a disinterested plea to them to walk worthily of the Gospel of holiness.

Dr. James Denney in his commentary on this Epistle, published in "The Expositor's Bible," heads the chapter in which he deals with this section, "New Testament Puritanism." On the face of it, this is a very good designation for it. The note of Puritanism, which is the note of separation, certainly throbs through the section. "Come ye out from among them and be ye separate, saith the Lord"—that assuredly expresses the very essence of Puritanism. Or, perhaps, we may more precisely say that it is exactly that conformity with the world which, above all things, Puritanism dreads, that Paul here declares, almost with indignation, to be inconceivable in a true Christian. "For what fellowship," he demands "is there between righteousness and iniquity? Or what communion is there for light with darkness? Or what concord of Christ with Belial? Or what part has a believer with an unbeliever? Or what agreement has a temple of God with idols?" Here certainly is Puritanism at the height of its expression.

Nevertheless we must be careful not to give the Apostle's exhortation a turn which does not belong to it. The Apostle is not here requiring of Christians a withdrawal from the world, considered as the social organism; and most certainly he is not asking of them to segregate themselves into a community apart, between which and the mass of men there shall be no, or only the least possible, intercourse. On a former occasion, when addressing these same readers, he does indeed command them not to keep company with fornicators. But he immediately adds that he means this aloofness only as a disciplinary measure towards sinning brethren. If a man who is called a Christian be a fornicator, Christian fellowship must be withdrawn from him, that it may be brought home to him that a man cannot be both a Christian and a fornicator. But, says the Apostle, I do not mean that you should not associate with fornicators of the world; else you would need to remove out of the world—a thing, he implies, which would be manifestly impossible; and let us add, for the leaven which is placed in the world, grossly inconsistent with the prosecution of its function in the world, which is to leaven the whole mass. And if we will scrutinize our present passage closely we shall quickly see that the separation which the Apostle is urging here, too, is not separation from men but from evil—applying, indeed, to the Corinthians in the way of ex* hortation what our Lord prayed for in behalf of His followers, not that they should be taken out of the world, but that they should be kept from the evil of the world. The exhortation: "Come ye out from among them and be ye separate, saith the Lord," is immediately followed by the explanation, "And touch no unclean thing." And the whole exhortation closes with a poignant prayer that they may "cleanse themselves from every defilement." It is not from their fellowmen that the Apostle would have Christians hold themselves aloof; it is from the sin and shame, the evil and iniquity, which stains and soils the lives of so many of their fellow-men. This is the Apostolic variety of Puritanism.

The opposite impression is perhaps fostered among simple Bible readers by the phrase which stands in the forefront of the exhortation in our English Bibles: "Be not unequally yoked together with unbelievers." This certainly appears at first sight to represent any commerce with unbelievers as indecorous and to forbid it on that account. This impression is wholly due, however, to the awkwardness of the rendering given to an unusual Greek phrase. This Greek phrase is an exceedingly awkward one to render; and I am not sure that it is possible to give it an English equivalent which will convey its exact sense. The figure which underlies it is, no doubt, the yoking together, in the bizarre way of the East, incongruous animals for labour, say an ox and an ass. And the English version is a very creditable effort to bring the figure home to the English reader; for surely such a yoking of incongruous animals together is a very unequal one. Yet the English phrase fails to express the exact shade of meaning of the Greek term. This does not say: "Be not unequally yoked together with unbelievers" but rather, "Become not bearers of an alien yoke along with unbelievers"—or, in other words, "Take not on yourselves a yoke that does not fit you, in order to be with unbelievers." You see the point is very different from that which is often taken from the English phrase. What is forbidden is not that we should company with unbelievers; but that we should adopt their points of view and their modes of life. It is a question, in other words, not of intercourse, but of standards. What the Apostle is concerned about is not that his converts lived in social communion with their heathen neighbours; this he would have them do. What he is concerned about is that they took their colour from the heathen neighbours with whom they lived. He wished them to be leaven and to leaven the lump; they were permitting themselves rather to be leavened; and this made him indignant with them.

We see, then, that the Apostle's urgency here is against not association with the world, but compromise with the worldly. Compromise! In that one word is expressed a very large part of a Christian's danger in the world. We see it on all sides of us and in every sphere of life. We must be all things to all men, we say, perverting the Apostle's prescription for a working ministry; for there was one thing he would on no account and in no way have us be, even that we may, as we foolishly fancy, win the more; and that is, evil. From evil in all its forms and in all its manifestations he would have us absolutely to separate ourselves; the unclean thing is the thing he would in no circumstances have us handle. Associate with the world, yes! There is no man in it so vile that he has not claims upon us for our association and for our aid. But adopt the standards of the world? No! Not in the least particular. Here our motto must be and that unfailingly: No compromise!

The very thing which the Apostle here presses upon our apprehension is the absolute conflict between the standards of the world and the standards of Christians; and the precise thing which he requires of us is that in our association with the world we shall not take on our necks the alien yoke of an unbeliever's point of view, of an unbeliever's judgment of things, of an unbeliever's estimate of the right and wrong, the proper and improper. In all our association with unbelievers, we, as Christian men, are to furnish the standard; and we are to stand by our Christian standard, in the smallest particular, unswervingly. Any departure from that standard, however small or however desirable it may seem, is treason to our Christianity. We must not, in any case, take the alien yoke of an unbeliever's scheme of life upon our necks.

Interesting to us as this exhortation itself is, and important beyond expression for the guidance of our lives, it, perhaps, yields in interest to the grounding which the Apostle supplies for it in an explanation of the essential springs of a Christian's life. This grounding he gives in a series of rhetorical questions, by means of which he sets forth the absolute contrariety of the Christian's and the unbeliever's points of view, sources of judgment and principles of conduct. The ordering of these questions is such that they begin by setting over against one another the obvious contradictions of righteousness and iniquity; and then proceed in a series of rapid and convincing antitheses until they end in setting the believer and the unbeliever over against one another as the embodiment respectively—at least in principle—of those contradictions, righteousness and iniquity. "What fellowship have righteousness and iniquity," the Apostle demands in support of his exhortation not to take on themselves the alien yoke of unbelievers, "or," he continues, "what communion has light with darkness? or what concord has Christ with Belial? or what portion has a believer with an unbeliever? or— clinching the whole matter with a reference to the source of the entire contrast—what agreement has a temple of God with idols?"

The force of the appeal lies in the necessary— and inevitable—identification, as we go on through the series, of each pair with the preceding; so that with the fundamental "righteousness" is identified the light; and, of course, Christ; and because he is Christ's, the believer, who is the temple of the living God: and with the fundamental iniquity is identified the darkness, Belial, and the unbeliever, because he is the worshipper of idols and partaker of the idolatrous point of view. The reason, then, why a Christian must not take on himself the alien yoke of unbelievers is just because it is to him alien; he is in and of himself, because a believer in Christ and, therefore, a temple of the living God, a different, a contrary, an opposite kind of being from the unbeliever; and it is, therefore, incongruous in the extreme for him to put his neck in the same yoke with an unbeliever, seek to live on the same plane, or consent to order his fife or to determine questions of conduct by his standards, in any degree whatever.

Now it is just in this contrast drawn by the Apostle between the believer and the unbeliever— in its firmness, its clearness, its extremity if you will—that we discern the most interesting, the most important, teaching of our passage. According to the Apostle, obviously, there are two kinds of men in the world, believers and unbelievers. And these two kinds of men stand over against one another in complete, not only contrast, but contradiction; as complete contradiction as righteousness and iniquity. There can be no compromise between them any more than between righteousness and iniquity. There may be intercourse—mutual action and reaction—but never compromise.

The Apostle is far from saying, of course, that in any given individuals this fundamental contradiction is fully manifested. It finds its complete manifestation only in the abstract—in the contrariety of righteousness and iniquity; and in the full concrete manifestation of righteousness and iniquity in Christ and Belial. Between Christians and unbelievers the manifested contradiction is only relative. Compromise there ought not to be—in principle there can not be— but compromise in fact there is. Christians are not, like Christ, pure embodiments of righteousness; they require exhortation not to admit iniquity into the governing principles of their life. Alas, alas, though they are temples of the living God, they are far, far from having no commerce with idols. The Apostle recognizes all this. On his recognition of it he founds the urgent exhortation of our passage. Nevertheless he founds this exhortation also on the fact that this contradic

tion exists in principle—that Christians, like Christ, their Lord, are in principle righteousness, and that unbelievers are, like Belial, their lord, in principle iniquity. It is because Christians are thus in principle holy and unbelievers are thus in principle unholy that he proclaims that it is incongruous that Christians should adopt their standards of life from unbelievers, who are not merely their opposites but their contradictories; so that there can be no mean between them but every one must be one or the other.

There are then, according to the Apostle, two kinds of men in the world, believers and unbelievers; and these two kinds of men stand in contradiction to each other. One may conquer and eliminate the other; but there can be no mixture between them. The ultimate source of the fundamental difference between them he finds in the indwelling in Christians of the Holy Ghost: "Or what agreement hath a temple of God with idols? For we "—emphatic here, in contrast with the unbelievers, "as for us, we are a temple of the living God." The influx of the Holy Spirit into the heart constitutes, then, a new humanity. Over against those who have not the Spirit, and who are, therefore, as another Scripture puts it, earthly, sensual, devilish,—the children of Belial, as this Scripture suggests,—those who have the Spirit are a new creation, with new standards and new powers of life alike. There can be no compromise between such opposites. It has become customary among theologians to speak of these two kinds of men as the men of nature and the men of the palingenesis; or as it is now becoming fashionable to call them, once born and twice born men. They who are born of the flesh are fleshly; and they only who are born of the Spirit are spiritual; and to the spiritual man belong all things. The message which Paul brings to us in this passage is, then, that we who are spiritual, because we are believers in Christ Jesus, have in principle the righteousness which belongs to Him, and though it may not yet appear what we shall be, we must in all our walk comport ourselves as what we are, the temples of the living God, having the powers and potencies of a new, even a Divine, life within us. The ultimate reason why the Christian man is not to compromise with the world is, because as a Christian man, he is a new creature, born from above, with the vigour of the Divine life itself moving in him and with an entirely new lifecourse marked out for him. Why should—how can—such an one put his neck incongruously within the yoke of worldly policy or self-seeking, or evil-living with unbelievers; and seek to deflect his Spirit-given powers to a life on this lower plane and for these ignoble ends? O, says the Apostle, O, Christian men, this is surely impossible to you; do you not see that in the power of your new life you are to—you must—take an utterly new course, directed to a new goal, and informed with new aspirations, hopes and strivings?

On the basis of this great declaration the Apostle erects, then, his exhortation. Nor is he content to leave it in a negative, or merely inferential form. In the accomplishment of the Spirit-filled life he sees the goal, and he speaks it out in a final urgency of exhortation into which he compresses the whole matter: "Having, therefore, such promises as these (note the emphasis), beloved," he says, "let us purify ourselves from every defilement of flesh and spirit and perfect holiness in the fear of God." It is perfection, we perceive, that the Apostle is after for his followers; and he does not hesitate to raise this standard before the eyes of his readers as their greatest incitement to effort. They must not be content with a moderate attainment in the Christian life. They must not say to themselves, O, I guess I am Christian enough, although I'm not too good to do as other men do. They must, as they have begun in the Spirit, not finish in the flesh; but must go on unto perfection.

What are they to cleanse themselves from? Every defilement—every hind of defilement—not only of the flesh but of the spirit. Aiming at what? At the completion of holiness in the fear of God! The Apostle does not tell them they are already holy—except in principle. They obviously were not already holy—except in principle. They were putting their necks in the alien yoke of unbelieving judgments. They were contenting themselves with heathen standards. They were prepared to say, O, the Lord doesn't ask all that of us; 0, there is nothing wrong in this; O, I guess it will be enough if I am as good as the average man; O, you can't expect me to live at odds with all my neighbours; O, these things are good enough for me. Such compromises with the spirit of the world are wrong; and the Apostle tells his readers plainly that they are unworthy of them as Christian men. They were, if not born to better things, yet certainly born anew to better things. Let them turn their backs on all such inconsistencies and live on their own plane of life as believers, believers in Christ, Christ the Light, Christ our Righteousness. Let them remember they are temples of the living God and have no commerce with idols.

No, they were not perfect—except in principle. But in principle, they were perfect; because they had within them the principle of perfection, the Spirit of the Most High God. Let them walk in accordance with their privileges, then, on a level with their destiny. Hear God's great promise. And having these promises, cleanse yourselves; O, cleanse yourselves, the Apostle cries; cleanse yourselves from every defilement whether of flesh or spirit, and so perfect—complete, work fully

out to its end—holiness in the fear of God. Let your standard be the holiness of the indwelling Spirit whose temples you are. Let your motive be, not merely regard to the good of others, much less to your own happiness, but joy in God's gracious promises. Let your effort be perfect sanctification of soul and body, cleansing from all defilement. Let your end be, pleasing God, the Holy One. In a word, says the Apostle in effect, here as elsewhere: O, ye Christians, work out your own salvation in fear and trembling, for it is God who is working in you the willing and the doing according to His own good pleasure.

We perceive, thus, in the end that the thing Paul is zealous for is the holiness of his followers. For in their holiness he sees the substance of their salvation. We are saved by Christ and only Christ; and Christ is righteous; both for us and unto us. For it is by grace that we are saved, through faith; and that not of ourselves, it is the gift of God—not out of works, lest we should boast, but unto good works, which God has afore prepared that we should walk in them. And if we walk not in them—are we, then, saved? Holiness of life is, I repeat, precisely the substance of salvation, that which we are saved to, that in which salvation consists. If then we are in Christ Jesus, shall we not live like Christ Jesus? "If we are in the Spirit, shall we not walk by the Spirit?" This is Paul's final exhortation to us; since we are Christ's, arid the Spirit dwells in us and we are the temples of the living God, let us be careful of good works; let us, remembering the great promises He has given us, cleanse ourselves from all defilement of body and soul; and let us perfect holiness in the fear of God, so that we approve ourselves His children and He will be to us as a Father and we shall be to Him sons and daughters.