ULDAH MINISTRY

No,111　　JANUARY . 2005

　　　　　【 EXPEL WICKED CHRISTIANS 】

　　　Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: "I will live with them and walk among them, and I will be their God, and they will be my people." "Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you." "I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty." Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　2CORINTHIANS 6:14~7:1.
　　　It is actually reported that there is sexual immorality among you, and of a kind that does not occur even among pagans: A man had his father's wife. And you are proud! Shouldn't you rather have been filled with grief and have put out of your fellowship the man who did this? …hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord…
　　　I have written to you in my letter not to associate with sexually immoral people −not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing to you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat.
What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. "Expel the wicked man from among you." 　　　　　　　　　　　　　　　　　　　　　1CORINTHIANS 5:1~13. Lines added.

　　　Paul, in his second missionary journey, in the autumn of 50CE, paid a visit to Corinth from Athens and met a Jewish Christian couple, Aquila and Priscilla. He stayed and worked with them because they shared the same profession of tent-making. Soon Paul turned his missionary object from the Jews to the Gentiles, and built up the predominantly Gentile and ex-pagan characterised church, and remained in Corinth more than 18 months. When Paul, leaving for Jerusalem in his continual second missionary journey, came to Ephesus, his companions Aquila and Priscilla met Apollos, a promising, learned Jewish convert to Christ. Apollos went to Corinth and filled the gap left by Paul's absence very satisfactorily as a reputed Bible teacher for a while. However, it was in Ephesus, where Paul had returned after his journey to Jerusalem, that Paul received bad news about the Corinthian church. It had been around three years since he had left the Corinthian church. Responding to the muddled situation of the church, Paul wrote a serious letter, admonishing the Corinthians 'not to associate with sexually immoral people −not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters,' but the unrighteous, immoral people in the church.
　　　How much the Corinthians misunderstood Paul's letter is obvious from the second and third paragraphs of 1Corinthians 5:1-13, quoted at the beginning. This Paul's letter referred to in 5:9 as 'my letter' has not been preserved. However, some scholars suggest that a part of this "previous letter" may have been mistakenly contained in 2Corinthians 6:14-7:1 possibly in the process of compilation, whose passages have been quoted above as well. The paragraph recorded in 2Co.6:14-7:1 perfectly appears to fit to the expected content of the "previous letter." If this suggestion is right, that part of the "previous letter" was inserted into the section of Paul's Second Epistle to the Corinthians, it will also follow that the context of verses separated by this abrupt insertion, ie verses 6:13 and 7:2 onwards would be expected to flow in a natural and meaningful way. In fact, the themes on either side of this passage do actually match, being about Paul's appeal to the Christians in Corinth to open their hearts towards Paul and Timothy, the true apostles but not towards the false apostles.
However, even if the verses from 6:14 to 7:1 had originally been mistakenly inserted to its present section in 2Co.ch.6, it can also be seen to significantly serve an enigmatic purpose in its inserted location. If the verses are read as an independent complete section, it is taken as a general commandment of prohibition of "mixtures" with different natured kinds in the broadest sense. However, if it is read in context, without removing the paragraph out of the present location, the meaning of the term 'unbelievers,' may become clearer. To put it differently, the term, being located in the midst of the section of Paul's warning against false apostles who had been contaminating the Corinthian church with unholiness and unrighteousness, comes to mean so-called "Christians" who yet continually give false testimony to Christ by their degraded immoral and carnal lives and actually 'not at all mean(ing) the people of this world'. Accordingly, because of divine intention this specified paragraph without doubt linked to the "previous letter" mentioned in 1Co.5:9 might have been inserted in the present location.
　　　Examining his epistles and Acts, Paul's missionary life should actually be described as endless battle with such unholy and unrighteous apostles, whom Paul called 'super-apostles' in sarcasm. Paul, without hesitation, identified such "Christians" in the church as Satan-inspired: 'such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve' (2Co.11:13-15). Those false apostles who were no less than 'unbelievers' in Paul's eyes and in the light of God's Law, despite their self-profession as Christians, were undermining Paul's authority, preaching a different Jesus, a different spirit and 'a different gospel', and thus, they had severely affected the immature congregation of the Corinthian church.
　　　Taking this opportunity, it might be worth looking at the venomous criticism raised by such false apostles and their followers against the true apostle Paul and at the same time to look at those apostles' characteristics. The Corinthian Christians allegedly criticised Paul under the influence of the false apostles in the following ways:
(1) Paul is fickle, thoughtless, ambiguous and not trustworthy because he changed his plan to visit the Corinthians and he is a sort of the self-contradictory person who says 'Yes, yes' and 'No, no' at the same time (2Co.1:17).
(2) He is secretive, deceptive and distorts the Word of God (2Co.4:2).
(3) He is an impostor and unknown (2Co.6:8-9).
(4) He has wronged, corrupted and exploited people (2Co.7:2).
(5) He is timid, unimpressive, weak and not a trained speaker. He neither belongs to Christ as they do, nor have the apostolic authority (2Co.10:10, 11:6).
(6) Paul's refusal to accept payment for his preaching of the Gospel is a proof that he is not good enough. Their argument is as follows: In Paul's days, travelling philosophers and religious teachers took it for granted that they should demand payment for their professional instruction. In their criticism, Paul's generosity not to receive money was a violation against their rule that teachers should take payment in proportion to the worth of their services and hence, it was a sin (2Co.11:7).
(7) Henceforth, Paul was forced to be made a fool (2Co.12:11).
　　　On the other hand, Paul described the false apostles as: deceitful (2Co.11:13), boasting (11:8), fool (11:19), enslaving others under man-made rules, exploiting (greedy), taking advantage with deceitful charm, exalting themselves (controlling), and abusing with physical violence (11:20).
　　　All of the Corinthians' harsh and alleged accusation against Paul listed above reveals disastrous influence of the false apostles upon the church within the few years of Paul's absence. Ironically and amazingly, Paul was accused of the very things that the false apostles themselves were guilty of.
　　　Taking this information about the situation of the Corinthian church into consideration, Paul's statement in the first verse of the section concerning the identity of the wicked unbelievers: 'Do not be yoked together with unbelievers' (2Co.6:14) turns out to be a very clear message now. Along similar lines, in Deuteronomy 22:9-11, three distinct laws are clearly written, of the prohibition of mixing wrong things together, two of which relate to work: 'Do not plant two kinds of seed in your vineyard; if you do, not only crops you plant but also the fruit of the vineyard will be defiled. Do not plough with an ox and a donkey yoked together.' By teaching the fact that when someone or something is teamed up with or mixed with someone or something dissimilar, either side is inevitably taken over by the other and lose its identity and genuineness, God commanded Israel to keep herself separate from her pagan neighbours. Israel was required to be distinct as God's chosen by being obedient to Him and His Law. The reason of the Lord's prohibition was as simple as that Israel was forbidden certain customs and practices that pagans enjoyed in terms of the law, because such customs and practices were never good and following them was unwise for her and that God knew that remaining within His commandment was the best way for Israel. The 'ox' and 'donkey' represented that which was clean and unclean respectively in Israel's food laws (Lev.11:2-23) and mixed breeding was forbidden.
　　　When Paul used the term 'yoked' to forbid a wrong relationship with false apostles it is apparent that he was very conscious of the destructive effect upon the Corinthian Christians' unity in Christ. Paul outspokenly likened such an imposing, unequal, destructive yoke of the false apostles with the Corinthians to the following five ways of contrast between: (1) 'righteousness' and 'wickedness', (2) 'light' and 'darkness', (3) 'Christ' and 'Belial', (4) 'believer' and 'unbeliever', (5) 'the temple of God' and 'idols'.
　　　Then, claiming that true Christians' identity is being 'the temple of the living God,' characterised by purified and moral living 'out of reverence for God' and also reminding them of the fact that God 'will live with them and walk among them, and (God) will be their God, and they will be (His) people,' Paul sternly warned them of their compromising and unholy alliances. Interestingly, the fourth command of a series of the distinct laws in De.22:9-12, just referred to above, concerns everyday clothing: 'Make tassels on the four corners of the cloak you wear' (De.22:12). The underlying principles of these four laws are puzzling but one thing certain is that God's clear intention was to make Israel completely different. When Israelites wore clothing with 'tassels on the four corners,' they were distinct because tassels were a visible reminder of their obedience to God's Word as the Lord commanded: 'Throughout the generations to come you are to make tassels on the corners of your garments, with a blue cord on each tassel. You will have these tassels to look at and so you will remember all the command of the LORD, that you may obey them and not prostitute yourselves by going after the lusts of your own hearts and eyes. Then you will remember to obey all my commands and will be consecrated to your God. …' (Nu.15:38-41. Lines added). Israel's holiness as God's witnesses is stressed in this command. Hence, if God's principles behind these distinct laws in Deuteronomy were to be applied to Paul's situation, it can be concluded that Paul, quoted the term 'yoked together' to remind the Corinthians of the importance of being holy and completely detached from the wicked Christians.
　　　The interpretation of Paul's argument in the paragraphs of 2Co.6:14-7:1 and 1Co.5:9-13 in the way examined above, can also be backed up by examination of the Hebrew Bible. First, the Hebrew term 'Belial', named as a chief figure opposing Christ means Satan. The same term is used for habitual criminals with the set purpose of religious seduction in the Hebrew Bible such as 'the wicked', 'troublemakers', and 'scoundrel(s)'. For example, in Deuteronomy 13:13, 'the wicked men' are those who eventually led an entire city astray into idolatry. The 'secret' enticing to go away from the Lord and worship other gods took place within an intimate family or within a relationship with the closest friend (De.13:6-7). These men's terrorising activity and influence were utterly destructive in a secure community. The context of the usage of this term is Moses' warning of the continuous enticement in one way or another to depart from the ways of the Lord, that God's people were expected to face and stand against(De.12:29-13:18). Those wicked tempters were miracle-working local prophets or those who foretold dreams. This kind of impostor was able to perform signs and miracles exactly as black-magicians and spiritualists did what God strictly forbade, to deceive the immature by religious means. Professing to speak for God, however, he who was an agent of Satan actually preached rebellion against the Lord. Consequently, their crime committed was in direct opposition to God's Law and therefore they had to be severely punished. Such an apostate had to be got rid of among God's community. This background of Moses' instruction harmoniously parallels Paul's statement: 'What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. "Expel the wicked men from among you." (1Co.5:12-13). 　
　　　There is another passage in Jeremiah, which would be recalled concerning Paul's expression about incompatible wrong relationships. In the midst of a context about God's intention to judge the wicked rulers and prophets of Judah, who misled God's people, scattering them, bestowing no care on them and spreading ungodliness throughout the land (Jer.23), Jeremiah exclaimed God's Word: 'Let the prophet who has a dream tell his dream, but let the one who has my word speak it faithfully. For what has straw to do with grain?" declares the LORD. "Is not my word like fire," declares the LORD, "and like a hammer that breaks a rock in pieces?' (Jer.23:28-29). The true, nourishing and powerful Word of God is likened to 'grain', 'fire' and 'hammer' and the opposite is 'straw', which is to be thrown away after judgment and ultimate separation. Those lying prophets who prophesied their own heart's desire and dream in God's name were utterly denounced by the Lord because they had nothing to do with the Lord at all. From the context it is apparent that the comparison is between the true and the pretended, and the section leads to the warning that the true prophet should not become associated with the false one, but continue to be faithful to the Lord's Word. The warning of the section in Jeremiah 23:9-40 is also worth heeding to because it tells us of the disastrous consequences of unholy lives of religious professionals in particular. The effect of their immorality is illustrated even to bring about national disasters and will ultimately lead their land into epitomising the state of Sodom and Gomorrah. This lesson would not exempt us, Christians in the present days. However, with regards to the Corinthian church, a solution was found in the end.
　　　As examined above, though the Corinthians had serious problems within the church, in which they had been yoked together with the false apostles, instead of with the true apostles Paul and Timothy, their situation was brought to restoration by their genuine repentance in the end. They took Paul's "severe letter" seriously, which has not been preserved but thought to be written from Ephesus 'out of great distress and anguish of heart and with many tears, not to grieve (the Corinthians) but to let (them) know the depth of (his) love for (them)' (2Co.2:3-4), during the period between the Epistles to the First Corinthians and the Second Corinthians, and they finally submitted to Paul's authority over the problematic issue. It was one of Paul's spiritual sons, Titus that brought such good news of the Corinthians' repentance to Paul with a great encouragement and comfort (2Co.7:5-16).

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　 This month a money gift has been sent to FREDERIC in Kenya to support his ministry for salvation of his own country-men, Burundian refugees in other countries and for their restoration in Burundi. For the present, from 18th Nov. to 28th Dec. Frederic and four others from his mission team are in Tanzanian refugee camps where there are two camps set up in 1972 and 1993 and where there are still many Burundian refugees. He urges us, 'Pray for us as we give ourselves for that crucial mission. We are still short of funds however. And also pray for us so that the Lord's hand may be upon us.' Pray for their successful mission and safe return to Kenya on 28th Dec.'04.