The Unequal Yoke

As certain "annotations" are being used as authority for the formation of alliances which some think are contrary to the teaching of the word of God, will you kindly reply to the following queries?

First:   How far does the passage 2 Corinthians 6: 14-17, "Be ye not unequally yoked", etc., apply to the Christian now:

1. In the forming of business relations between believer and unbeliever, as in partnerships.

2. In respect of business relationships, partnerships, already so formed.

3. In the forming of marriage ties as between believer and unbeliever.

Second:   Has the word in Deuteronomy 7: 2, "thou shalt make no covenant with them", and in verse 3, "Neither shalt thou make marriages with them", any application?

Also Lev. 19: 19; Deut. 22: 9-11; Ezra 10. Have these any bearing on the subject?

Mr. Darby's Reply

My Dear Brother,
… on the point you write about I cannot hesitate a moment in stating what I feel.

Neither the warnings nor the motives confine themselves to worship, nor even have they any particular application that I can see …

• The principles of verses 14-17 are as general and absolute as possible.

• Christ has no concord with Belial anywhere, nor the temple of God with idols. God does not walk in our midst only in worship.

• I am not to touch unclean things everywhere, not in worship merely: I am not to touch it anywhere, because we form the temple of the living God.

• Being yoked is not worship: it is everything which brings us to community of thought and moral judgment … everything which puts two to pull together where moral principles are concerned.

• "Perfecting holiness in the fear of God" is the conclusion.

What is above all to be dreaded as to the saints now, is relaxation of their principles in a worldly way.

• Evident immorality would be at once judged, as anything gross perhaps in worldliness,
  • but it is this tendency to loosen the absoluteness and universality of Christ as a motive, which tends to eat out the spiritual life.

You are quite at liberty to use this as a testimony which I would make as strong as I possibly could against any such unholy and condemned yoke.

• The passage applies to marriage, to partnerships, because it applies to everything where people have to walk together on some common principle,
  • and the Christian is to bring in Christ as his one and only motive for everything.

• An unbeliever cannot do this, for he has not the motive, and it is impossible they can act together.

The Old Testament applies so far as that general principles of what God delights in, what pleases Him, are brought to light in it.

I do not think we can feel too strongly as to the evil there is in what you speak of.

J.N.D.

Some may be disposed to confine 2 Corinthians 6: 14 to the first of these; but the apostle does not so confine it …

• He does not specify the character or object of the yoke, and therefore we are warranted in giving the passage its widest application,
  • by bringing its edge to bear directly upon every phase of the unequal yoke …".

C. H. M.

It appears that these unworthy abusers of the Lord's name have defied the meetings – leavened by their presence – to put them out from their midst,

• and dare to plead the names of JND and of the editor of the "Bible Treasury", as abettors of their ungodliness.

• For such a plea they have nothing but their own wilful falsehood.

• Not only has there never been a word orally from either to furnish the smallest pretence for their talk, but the published writings of both are well enough known – wherever in the English, French, and other languages, they are read among Christians.

• Both refute the calumny and prove how hateful such combinations must be in their eyes, even if clear of any punishable enormities.

• None living ever more decidedly or constantly rejected their very principle as opposed to Christ.

We have always maintained that as brought unto God, the Christian is bought with a price, the incalculable price of Christ's blood, and bound to glorify God in his body.

• As having the Holy Spirit of God, we are members of the one body of Christ even now and on earth;
  • and no one estimating such a bond loyally and intelligently, as all profess by being gathered to His name, could consent to belong to another body, disparaging His, or yet more antagonistic to its nature, character, aims, and hope.

• To any one rightly instructed it will soon appear that special societies for Bible or tract distribution, for missionary work at home or abroad, for training of the young or for help of the sick and suffering,
  • are usurpations of the functions of God's assembly or of its members as such; who are bound to do, in a better and holy way by His word and Spirit, what those societies attempt piecemeal and in a plan more or less human and worldly.

• Yet no fair mind doubts for a moment that in abounding grace God has deigned to bless these mixed and irregular agencies in the present anomalous and broken state of the church.

But nothing can justify a saint of God joining the irresponsible societies which resort to force and fraud in execution of their self-will, animated by motives alike short-sighted, selfish, and sordid.

• Their springs are infidel, their objects are revolutionary, their means are fallen man's will, coercing all they can, without a thought or care for God, who sanctions nothing but faith working by love.

• This of course cannot actuate the natural man. But here we are contemplating those who claim to be sanctified and redeemed.

• Do any Christians claim under lying pretexts to be allowed also to trample God's revealed word under the foot of men who bear on their forehead the stamp of destruction, veritable enemies of the cross of Christ?

• No meeting sheltering the known members of such guilty societies of the world has the least title to be considered an assembly of God – at any rate, after the question has been fairly raised before the Lord and His word.

• If the meetings persist in disobeying the holy word of God, they become defiled with great guilt, and cages of Satan.

W.K.

Having done so, some may exclaim, What is all this to us? It speaks of Israel, and the Assyrian, and many things which we do not understand. Quite true.

• In a word, the writer describes prophetically what will take place in the last days, when nations will join in confederacy with Assyria against God's earthly people Israel, but at the end they shall be "broken in pieces".

• Meanwhile, the wise are instructed to have no part in any confederacy, but to sanctify the Lord of hosts Himself, fearing Him alone; and He shall be a sanctuary for them, while the unbelieving shall be tested and judged.

• The voice of the Lord Jesus is heard prophetically, from verse 16, with the expression of dependence upon God, and patient trust in Him.

• In this place of dependence He associates with Himself His own people, whom God has given Him.

Again it may be said, What is that to us? We are not Israel, nor have we to do with the Assyrian.

• But you will remember that it is said, "whatsoever things were written aforetime were written for our learning", Romans 15: 4.

• So even this chapter must have something to say to us, and the Spirit of God has helped us by quoting a portion of it in Hebrew 2. If we turn to it, we read in verse 13,
  • "And again, I will put my trust in him. And again, Behold I and the children which God hath given me".

• Now both these scriptures are quoted from our chapter, for all will recognize the latter as the opening words of verse 18.

• The former is really the end of verse 17; only it is quoted from the Greek version of the Old Testament; hence the words – "I will look for him" become "I will put my trust in him".

These words, it is evident, are connected with our Lord Jesus, and we Christians are put in the place of the "children";

• but it is important to notice where the Spirit of God pauses in the quotation, for His silence is as perfect as His speech.

• In our chapter the words continue, "are for signs and wonders in Israel".

• This is not quoted, for it could not be applied to Christians; it belongs to the remnant of Israel in a future day.

• At the time the epistle to the Hebrews was written, the "remnant according to the election of grace" – Romans 11: 15 – was Christian, having the place and portion which believers have now.

• In the future day, which Isaiah 8 fully contemplates, the remnant will be waiting for an earthly place and portion.

• Hence in writing to Christians the Holy Spirit quotes only those words which He can apply to them now.

Hebrews 2

Let us now dwell a little upon Hebrews 2, and then we will return to our chapter, hoping to see its present application a little clearer.

There are three points taken from Psalm 8 which speak of the Son of man:

1. He is made a little lower than the angels;

2. He is crowned with glory and honour;

3. all things are put under His feet.

Now these statements apply to Jesus, who is the Son of man:

1. He became "a little lower than the angels". Why? For the suffering of death, that He by the grace of God should taste death for everything.
   • Only through the blood of the cross could God reconcile all things to Himself. Only through the death of the Lord Jesus could we – who once were enemies – be reconciled and brought nigh to God.

   • He suffered death for the accomplishment of the purposes of God, and for the blessing of His own, and has won the everlasting homage of our hearts.

2. We see Him crowned with glory and honour. His work of suffering is ended; the throne and the crown are His. Where? Not upon earth, but on high.
   • He is not yet seated upon His own throne, but upon His Father's. Jehovah has said to our Lord, "Sit thou at my right hand, until I make thine enemies thy footstool".

   • There He sits, waiting in patience for that moment of which Jehovah has spoken. Blessed Saviour, we hail Thee there, and our hearts adore Thee!

3. All things are placed beneath His feet. This we do not yet see, but He waits, as we have seen, in patience.

But is He to be alone in glory? Every heart that loves Him owns that He is worthy to be there, and rejoices in His exaltation.

• But shall He be alone? No; God speaks of "bringing many sons unto glory".

• Then who are they? Shall angels be His companions: No; for they do not belong to the order of the Son of man, to whom all things shall be placed in subjection. They are men, redeemed by His precious blood.

Man in his natural state could not be His companion. He said, "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone", John 12: 24.

• He was that corn of wheat; the one unspotted perfect Man so precious to God.

• But where were His companions? Apart from death He could have none. Solemn truth!

• Some speak of atonement taking place in His incarnation. Many speak of His association with us. It is taught that we may, and should, speak of Him as our Elder Brother, as one who has adopted our nature.

• Let us meditate upon these solemn words, "Except … it die, it abideth alone: but if it die, it bringeth forth much fruit".

• So He, in the grace of His heart, passed through death, glorifying God about the question of sin, and as the result of that death
  • He has a company of the same nature and order as Himself, whom He can associate with Himself.

Psalm 22

So our next quotation in Hebrews 2 is from Psalm 22. Every Christian perhaps has, more or less, meditated upon that wonderful utterance of the Spirit of God, wherein are described prophetically the sufferings of Christ when upon the cross.

• There He was absolutely alone. He cried, "My God, my God", and yet was forsaken of Him. It is this solemn fact that gives character to the whole of the Psalm.

• These words were actually used by our precious Saviour, and could be true of Him alone; for others trusted in God, and were delivered but here was One who ever trusted, and yet was forsaken.

• Well may it be asked, Why? Dear reader, can you answer?

As the Son of man He glorified God in offering Himself as a sacrifice for sin; thus was He necessarily alone as regards men, and He was also forsaken of God.

• Being heard – verse 21 – as the Accomplisher of that mighty work He is no longer alone.

• "I will declare Thy name unto My brethren: in the midst of the congregation will I praise Thee", verse 22.

This was fulfilled when our Lord arose from the dead. He said to Mary Magdalene, who had waited at the sepulchre until she found Him,

• "Go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God", John 20: 17.

Blessed message! Surely it thrilled the hearts of His poor disciples when they heard it!

• He is not ashamed to call us brethren: for He looks upon us as the fruit of His own death;
  • and He introduces us into the circle of relationship so perfectly known to Himself, declaring to us the name of His Father and God.

• We participate in the life which He has as a Man risen from the dead and ascended, and are associated with Him in a perfectly new order of heavenly character.

Time would fail to speak at length upon this wonderful truth. Hebrews 2 only introduces it to us, saying that

• "both He that sanctifieth, and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren, saying, I will declare Thy name unto My brethren, in the midst of the church will I sing praise unto Thee".

Here follow the two quotations from Isaiah 8. The one upon which we dwelt from Psalm 22 places us with Him in the presence of God, His Father, and there is praise.

• Now we find ourselves confronted with the confederacies of men, and there is trust. "I will put my trust in Him".

• And as we are associated with Him in the circle of praise, so are we associated with Him in contrast to all that man organises.

• What believer's heart has not rejoiced in the former?

• We have learned from His lips to sing praise, as placed in the relationship of sons with God.

Other passages of Scripture besides Isaiah 8 show us that the last days are peculiarly marked by the idea of confederacy and association;

• and it would be well for every beloved reader to ponder in the presence of God how far the associations of the present day are paving the way for the last grand confederacies.

• It is a solemn thought; but if it is a true one shall we, in the least degree, be found helping on that which is so hateful to God, and which shall be broken to pieces in the judgment? Surely not.

2 Corinthians 6

We have also the plain precepts of Scripture. We read in 2 Corinthians 6: 14, "Be ye not unequally yoked together with unbelievers".

• The reference is to the ordinance of God given in Deuteronomy 22: 10, "Thou shalt not plough with an ox and an ass together".

• An Israelite might say, 'But why may I not yoke together an ox and an ass? What harm is there in it?'
  • Jehovah's word was peremptory – "Thou shalt not".

• An ox was a clean animal in Jehovah's judgment, see Leviticus 11, and an ass was unclean; He positively forbade that they should be yoked so as to work together. Was not this sufficient?

• So does He now positively forbid that believers should be unequally yoked in any way with unbelievers.

Some confine the meaning of this passage to marriage. Marriage surely is the closest of bonds, and so falls within the scope of this scripture; but even beyond this,

• any association of any kind which causes a believer to walk or work with an unbeliever, as seeking a common end with him, is clearly forbidden.

• We may have to work in the same house or shop, in the same employment, but this in itself is no bond of union, but the moment we go beyond this to band together for common objects, we are "yoked together".

• "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing".

Some may say, 'Then we shall suffer; we may be thrown out of work; everything and everyone will be against us.

• 'We may be sick, and have no provision; or even die, and our friends scarcely know how to bury us.

• 'Fire may destroy our possessions, or an accident may deprive us of health.

• 'We shall be sneered at by all because we refuse to join their benevolent schemes '.

• All this and more has been said; but is it the language of faith? Is it not rather that of dark unbelief and sad distrust of God?

Let us listen: "Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.

• "Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary".

• Is not this enough, to have God Himself as our never-failing retreat, our refuge, and our protection?

• Again we hear the voice of Messiah: "I will put my trust in him".

• As He, the Man of patience, sits at God's right hand waiting and expecting until His enemies be made His footstool,
  • shall not we as associated with Him, wait in patience here expecting our God's intervention in His own good time?

• Suffering there may be, but to this are we called – 1 Peter 2: 21 – but in suffering, our hearts are sustained by the knowledge of the goodness and love of our God.

And we have His promise to sustain us – "and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty".

• Is it not better to have our Father's care – who is the Lord Almighty – than all that man's skill can devise, or all that could possible be gained by human organisation?

Yet some may say, Shall we not unite in religious association?

• Beloved reader, we pray you to consider this one thing, that we are already, as believers, divinely associated with the Christ of God.

• As we are associated with Him, so are we with one another. Indeed other portions of Scripture speak of our forming "one body", so close and so perfect is our association.

• What need therefore of human association: Let us simply own that which our God has wrought in grace, in uniting us to Christ in glory, and to each other here upon earth.

May every heart be drawn out in praise to God our Father, as in the consciousness of relationship with Him, whose name has been declared to us by our precious Saviour, who died for us that we might thus be associated with Himself.

• And may every heart find quiet confidence in our God, shunning every bond and tie with the unbeliever, no matter what may be the end which it is proposed to attain;
  • walking in obedience to His sacred word, and uttering in face of every difficulty these precious words:

• "I will put my trust in Him".

J.R.

We would do well to look upon separation, not as an arbitrary edict or requirement of God, but as something essential to the preservation of what is valuable to God, and, therefore, full of blessing to us.

• It assuredly seems of such moment to the people of God in these days that what has been recovered during the last century should not be lost to us through a weakening of separation from the world's elements.

In the Scripture quoted above, there was a breakdown on the part of the remnant – in the absence of Nehemiah – in three different ways:

1. in connection with the house of God, verse 7;

2. in their commercial transactions, verse 16;

3. in their homes, verse 23.

The wall was to have preserved them from the corruptions existing outside that would destroy their enjoyment of God's things, and so destroy God's pleasure in them.

Please note that in Nehemiah 10: 29-39 the people entered into an oath to keep the law of God in all these particulars, in which they afterwards failed.

• We, too, who partake of the emblems of the death of Christ, have, and do, put our hands to identification with His death, and this surely involves separation in a very complete measure. 1 Corinthians 10.

Now, our Scripture in Nehemiah seems to show us that we can have the wall built – to us, a place of separation professed, and an oath taken – to us, the breaking of bread

• and yet, the principles of the world allowed in all the circles in which we move.

Are we careless as to the maintenance of the holiness of God's house?

• Are we ready to let any worldly principle – Tobiah and his stuff – find lodgment in the assembly of God?

• Are we in exercise that what is due to God is found among us
  – that all our first fruits be dedicated to Him
  – that the Levites should have their portion provided
  – and that wherever there is lack it should not be in relation to the house of God?

• Then our separation must not cease there, we must harbour no thought in our minds of making our separation only a matter of our religious associations.

• Our commercial associations and our ways of conducting ourselves in the earning of our livings are also to be in accord with the law of God and be free from the influences of what is outside the wall.

How many have been weakened and deflected in their Christian course by refusing to carry their separation into their business lives.

• Tyre has been said to symbolise commercialism – a great feature of our age – and the great enemy of God is spoke of in Ezekiel as the Prince of Tyre. Ezekiel 28.

• It behoves us to be extremely careful that our profession of separation from ecclesiastical evil is not neutralised by commercial entanglements.

And then, as to our homes, the word of God would search us. He has given us much ministry for many years past on household lines.

• If we are to enjoy divine things together we must see to it that our homes are not sheltering "outside the wall" principles;
  • that marriages are entered into "in the Lord" and that our children have no education in the speech of Ashdod; and that they are brought up in the nurture and admonition of the Lord.

I feel that our separation has, in the past, been viewed too much on ecclesiastical lines, and that there is a special call to us today to face commercial and household matters.

• Associations of all kinds are multiplying – trades, employers, orchardists, farmers, co-operative, professional –

• and many who read this may have found these things tests to them when, as brought up in a circle of privilege, they have never had much to test them in religious systems.

We have a precious heritage committed to us in what has come to us through faithful men and may something of the spiritual discernment of Nehemiah pertain to all who read this, so that we may enjoy together the favour and blessing of God!

W.J.Y.

Scripture cannot contradict itself, and by putting these two scriptures together it becomes quite plain that in Romans refers to normal conditions in which the authority is not opposed to any commandment of God.

• One is thankful to say that the "powers that be" do not generally interfere with a man's conscience in relation to God, but at times they may do so, as in the chapters referred to, which results in putting the believer in Christ in a dilemma.

• Such cases are well known in Scripture, those with which we are perhaps specially well acquainted being seen, for instance, in Esther 3: 1-2, where Mordecai did not bow down to Haman though it was the King's commandment.

• In his refusal to do this he risked not only his own life but that of all the Jews; nevertheless the God in whom he trusted delivered him.

• Another well-known Scripture is that in Daniel 3: 16-18, where Shadrach, Meshach and Abed-Nego refused to bow to Nebuchadnezzar's image, and were cast into the fiery furnace.

We gather from the above that normally we are to obey the "powers that be"; but if any Divine obligation be infringed by such obedience,

• those who love the Lord and have faith in their God are prepared to suffer if need be; and to "obey God rather than man".

As believers in Christ we are called to the fellowship of God's Son, Jesus Christ our Lord – 1 Cor. 1: 9 – and we are told in the same verse that

• the God who has called us to this fellowship is "faithful"; we can thus rely on God Himself if we will stand true to the fellowship He has instituted.

This epistle to the Corinthians, is written to all the saints of God in every place, as setting out what the Lord commands, and it says in chapter 14: 37,

• "if any one think himself to be a prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the Lord".

• Here again we are not to limit the Scripture to any private interpretation and therefore we would have to consider other Scriptures, as helping believers as set together seeking to do the will of God.

• Thus 2 Cor. 6: 14, states: "be ye not unequally yoked together with unbelievers", and again,
  • 2 Tim. 2: 19 says: "Let every one that nameth the name of Christ depart from iniquity".

Scripture speaks of only one Fellowship for the people of God, every other being classed under "iniquity" or "unequal yoke", and indeed

• it is unthinkable that as belonging to the fellowship of God's Son Jesus Christ our Lord, we should also belong to some man-made fellowship.

• As it says in 1 Cor. 10: 21-22, "Ye cannot drink the cup of the Lord and the cup of devils; Ye cannot be partakers of the Lord's table and the table of devils. Do we provoke the Lord to jealousy? Are we stronger than He?".

• It may he rightly said that Trade Unions are not the table of devils, but what Paul is showing is that nothing outside of what is of God can be associated with the fellowship of his Son.

It is incontrovertible that a Trade Union is a fellowship.

• It is a bond which has no pretence to be confined to believers in or lovers of Christ; it has its own emoluments, and the object of the bond is to extend the advantages of the class represented by the Union.

• Every person belonging to such a union is a member, which means that he is a party, willingly or unwillingly, to everything that union does.

• If there is a strike, which the writer does not hesitate to say is a lawless act, however much provoked, every member is a party to it, and can no more free himself of it than could poor Pilate free himself of the guilt of crucifying Christ by washing his hands.

• Similarly, a union exists to enforce the rights or alleged rights of the party it represents, and this again is utterly contrary to the Cross of Christ which teaches us to suffer rather than to contend for our rights and to cast ourselves upon the Lord, who,
  • when He was refused His rights as King and even His right to live "committed Himself to him that judgeth righteously" and died – 1 Peter 2: 23.

In the Christian fellowship, as guided by 1 Corinthians, man's wisdom is to have no place, ch. 1,

• the Spirit is to govern, ch. 2,
• we are to be holy as God's temple, ch. 3,
• we are to be prepared to be for Christ's sake, ch. 4,
• to deal with evil, ch. 5, and so forth.

• How can one carry these things out in a trade union, or how can one purport to carry them out among our fellow believers,
  • when at the same time one is a member of a fellowship in which the contrary, we may say, is done, or exists?

In 2 Corinthians 6: 14, we have the direct injunction not to be "unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?"

• God knew well enough that this injunction would cause suffering, and many a believer has had to experience, in carrying out this scripture, the heartless character of the world, which comes to light when any person does not go its way;
  • but, on the other hand, there also comes to light the blessedness of what God can be to them.

• That He knew well what such at injunction would result in is indicated in verses 17 and 18, where He says,
  • "Come out from among them, and be ye separate saith the Lord, and touch not the unclean thing; and I will receive you, and be a Father unto you and ye shall be My sons and daughters saith the Lord Almighty".

• We would ask any lover of Christ, what does this mean, other than what it says? i.e., that there is to be no yoke with unbelievers;
  • and that God, knowing the suffering this might entail, undertakes to care for all such as obey the command, taking them under His wing as His sons and daughters.

• If we look at the wind and the waves as Peter did, we shall sink. To begin with how it affects my children, my wife or myself, can only divert the mind from a true judgment.

• To view the matter from the standpoint of how it affects God is the only way to a right judgment, and then we have the exceedingly consoling promise that God will undertake for us.

One is not putting upon the consciences of others a position one has not had to face – in different degrees – more than once in a lifetime,

• but to fail to put the gravity of the position upon the consciences of others would render one unfaithful to the Lord and to one's brethren.

This is not a question such as that of eating meat or not eating meat – Rom. 14 – where no principle is involved, nor is it a matter of eating meat offered to an idol – 1 Cor. 8 – where again no principle is involved –

• for there it is not a question of the eater offering to an idol, for all in that time was habitually offered to idols, much as what we buy is necessarily all connected in some way with the system of sin which dominates the world – but it is a question of associating with unbelievers.

• Entering into a bond with them involves the fellowship to which we are called by God and is contrary to the principle of separation.

• We are to depart from iniquity, which we cannot deny exists in worldly associations, and we are not to touch the unclean thing, which again we cannot deny is to be found in these associations;
  • and then there is the unequal yoke we are forbidden, whereas in joining any such associations we are yoked with, it may be, thousands of unbelievers.

• This, beloved brethren, is contrary to the commandment of God.

That the law practically pushes one into the position of either having to join a Trade Union or to lose one's employment, in no way lessens the demand of Divine holiness.

• Whether it is voluntary or involuntary does not come into the question. The right path is clear and the support of the Lord Almighty is promised us.

• Many of us have never really faced this question of associations and their effects upon the fellowship, and one believes this test is to raise this very point so that
  • we might be liberated into a sphere of spiritual plenty which as yet we have scarcely touched.

One would say to the beloved of the Lord,

• Are we to lose the walking and dwelling of God amongst us for such amenities as are offered by a Trade Union?

• Some say that this is a matter for each individual to decide, and so it is, but for each to decide according to the command of the Lord.

• If we look at the threatened results we shall sink, but if we look in faith to the Lord – and He is the Almighty – He will stretch out His hand and save us.

One is solemnly convinced before God that if the joining of Trade Unions is to be accepted amongst us in a general way,

• the spiritual impetus of which we have been made blessedly conscious in these last few years will be greatly halted, if not lost,

• and that the Spirit will withdraw Himself, as did the glory from the Temple in Ezekiel 9: 3; 10: 4, 18-19, and finally ch. 11: 23.

• The glory is the evidence of the presence of God with us, and without this any company of saints becomes a dead ceremonial system.

Revelation 13: 16-18 shows that the time will come when the beast will insist on his mark being upon every one who wishes to buy or sell,

• and it cannot be denied that the putting of a stamp upon classes of workers, without which stamp they are not to be employed, is of this character.

• Yet the Jews in that day, who will not even have the Spirit of God, will find under the hand of their God a way of salvation, and how much more shall we who have the Spirit of the living God dwelling in us?

Again, these varied associations are all of the character of bundles of tares – Matthew 13 – which are gathered together to be burned.

• It is worthy of note that these are gathered first, before the wheat is gathered into the garner.

• It is one indication, therefore, of the nearness of the end, and are we to be found at the Lord's coming in bundles set aside for destruction?

As the new Industrial Legislation stands at present the onus is on the employer, but this does not help the employee, as obviously he will be told he must either join a Union or lose his employment.

• One trusts that one's brethren who are employers will fear to step between a man's soul and his God and will wait in quietness upon God to find a way through for him.

• If he is summoned it does but give him an opportunity to confess his faith and to put before the authorities that, whilst he has every desire to obey them and holds them in respect as appointed by God,
  • yet he is unable to take this step of discharging an employee, who for conscience sake cannot join a Union, as such action would make him a persecutor.

• We do not believe that the authorities desire to persecute for conscience sake, but it is upon God Himself that we must rely.

Some have questioned as to whether, as believers in the Lord, we can pay fees to the Unions whilst refusing membership,

• or to the Government if called upon so to do as a term upon which we are allowed to work.

• This, one would gather, is settled by the Lord's words, "Render therefore unto Caesar the things which are Caesar's", Matthew 23: 21.

• The Government can command our money either direct or through authorised channels, such as the Trade Unions, and it has the right to use it in any manner it sees fit.

• To attempt to dictate to them as to what they do with such moneys is to seek to rule, to which we are not called and such action could not have the Lord's support.

Subsequent inquiry clarified that the payment of fees used to support unions would involve fellowship. Brethren affected therefore offered to pay equal, or double, amounts directly to the government or to an acceptable non-sectarian charity.

May the Lord strengthen faith and greatly help us in this matter, giving us increasingly to love righteousness and to hate lawlessness.

• If we hate lawlessness we will not touch an association which is contrary to God even though an attempt be made to force us into it; to obey man rather than God would be a reversal of Acts 5: 29.

What any individual does he must do in faith. It is a magnificent record, in Hebrews 11: 33-38, of those

• "who through faith subdued kingdoms, wrought righteousness, obtained promise, stopped the mouths of lions … they were stoned they were sawn asunder, they were tempted were slain with the sword; they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (of whom the world was not worthy)".

• May we aspire to be worthy of association with such a company.

A.M.H. – July 21, 1936

I have seen Mr. Hayward's paper and go with it fully.

• The contrary view you speak of implies a surrender of the truth governing the matter.

• In the challenge to faithfulness we see but the finger – the body of which, the Jewish remnant and those who follow us in the testimony, will have to endure. The book of Revelation makes this plain.

Those of us who by circumstances are immune feel with our brethren who are obliged to suffer,

• but the latter must accept the principle of one dying for the people – the former will have their balancing share of suffering in other ways.

• To use a figure, those obliged to suffer are like young men compelled to go to the front in time of war; it is their lot, and "when will their glory fade" will be sung of them.

• They have a corruptible crown, but we, who suffer for the truth, an incorruptible one.

• Such as suffer in the present tribulation – they are all limited – are in principle holding the ground of the truth for us all and will surely obtain a recompensing crown.

The principle of trade unionism will be in full force under the beast and the faithful will suffer for refusing it and will be honoured of God because of this, although disregarding "the powers that be".

• Is it not to our great discredit, as enlightened by the truth of Hebrews, etc. – the provisions made for us in suffering – to take lower ground than those who follow us in the testimony of God?

• However few and feeble the saints in New Zealand who take sides with God are, they furnish "a testimony to them" and the ground of faith is held. God will honour them.

With love in Christ, I am, Yours affectionately in Him,

James Taylor.

P.S. I believe that a brother, when required to join a trade union, should explain his reason as before God for not doing so, quoting Scripture.

• It is not unlikely that if this were courageously done by all with respect and humility, those in authority would take notice of it, and under God a change might come about.

• Every true Christian sympathises with the working man and wishes him to obtain a fair recompense for his labour,
  • but trade unionism in principle requires that he should join it whatever his conscience, or else starve, or perhaps die by violence by its hand.

• Does the Government of New Zealand really understand that it is legalising the anti-Christian principle?

J.T.

I would say at once that it is not through any lack of respect either for my colleagues of the —, than whom, I am convinced, there is no more loyal and conscientious body of men in the country, especially having regard to the conditions under which they work;

• or for the officials of the Federation, for whom, on the contrary, in so far as they are known to me, I have the highest esteem.

• It is entirely because I conceive membership to be incompatible with Christian principles and outlook in two respects.

Firstly, a Christian is called to the fellowship of God's Son, Jesus Christ our Lord, and is a member of the Body of Christ.

• If he is to be true to these Christian obligations, which involve loyalty to the Lord Jesus Christ, and His commandments and teachings, he cannot become a member,
  • and thus share responsibility for every corporate act, of an association which has not been founded with any intention of being guided by Christ and His teaching.

• No one could contend that any association of employers or employed has been founded with that object.

• In fact this general trend runs counter to Scriptural teaching as to the proper relations between employers and employed.

• Trade associations and unions claim rights (so called); but Scripture enjoins duties upon both masters and servants.

• Therefore, as a Christian, I have no option but to stand apart. This is the personal aspect.

Secondly, my duty to my fellow men necessitates the same action.

• I am convinced that the grouping of men into organized bodies, governed by no ethical standards, but only self-interest,
  • however well-intentioned the founders may be, and however beneficial the short-term results may appear – and even these I believe to be illusory –

  • is forging an instrument that will be readily available in the hands of unscrupulous men, energized by Satan, to enforce an ideological tyranny worse than anything the world has yet seen.

• Fascism, Naziism and Communism are foreshadowings of it but worse is to come.

• Christianity is the only bulwark against it and the apostasy from Christ – foretold in Scripture – is now almost complete.

• Once the restraining power of Christianity is removed the world's darkest hour will rapidly approach.

• The Gentile nations as well as the Jews who have already suffered so long through the rejection of Christ will learn by bitter experience the truth of Peter's words,
  • "And salvation is in none other, for neither is there another name under heaven which is given among men by which we must be saved", Acts 4: 12.

• Christ is the only true Leader and Saviour. Happy the man who acknowledges it now!

Even the immediate implications of the "closed-shop" principle hidden though they appear to be from its advocates are appalling from the standpoint of the trade unionist himself.

• His livelihood is no longer to depend on good workmanship and normal relations with his employer but on the favour of his shop stewards and trade-union leaders; for expulsion from the union will mean the termination of his job.

• In some countries this already means that he must subscribe to unprincipled and anti-Christian ideologies and political theories.

In the light of the above I should be guilty of moral cowardice if I took the path of least resistance in this matter.

• It surely behoves all who see the danger ahead to make a stand now. Those who do so, in my view, render a service to mankind.

Yours sincerely, G. R. Cowell.

Now inconsistency in itself would be no ground for separation. Otherwise Christian fellowship would become an impossibility,

• for where, alas, is the Christian who could claim complete consistency with the truth he holds?

• If anyone is looking for perfection in this regard he is sure to be disappointed, but God's great issue with Christendom is the allowance of iniquity.

• Love may forbear inconsistencies, but it can never tolerate evil, and unless, in some measure, we have learned to judge things with God, we shall fail to stand in a crisis.

The most serious crises, of course, are those which arise in the course of the Testimony of our Lord, but in our private lives minor crises occur,

• such as the wedding or burial of a relative who has been linked with worldly religious associations,

• and sometimes a major crisis may arise, such as being placed in a town far from a meeting.

• We live in a day of compromise, and at such times the temptation to compromise is strong,
  • but there can be no greater mistake than to suppose that we shall help ourselves or our fellows by compromising with iniquity.

Iniquity in this sense is lawlessness in the things of God. If lawlessness in a man's private affairs will bring the man into judgment,

• how much more serious is lawlessness in the holy things of God.

• That men, ignoring God's revealed mind, should presume to bring into His house their own ideas as to the ordering of its service and government, is an outrage and an affront to God.

• Not only, therefore, is the doctrine of a clergy and laity iniquitous,
  • but so also are the doctrines which assert the independence of local assemblies and the "right" of Christians, who continue in unclean associations, to partake of the Lord's supper.

• So also is every sectarian doctrine and human innovation.

"Withdraw from iniquity" is a strong expression. The word 'withdraw' in the original, has a meaning, the force of which does not suppose any return whatsoever.

• If what is left is judged as iniquity how could a soul return?

• God looks to His people, as naming the name of the Lord, to judge in this definite way that from which they have withdrawn;
  • for it is said of Babylon, where iniquity is full-blown, "God has judged your judgment upon her", Revelation 18: 20.

Satan is ceaseless in his efforts to weaken the judgment of the saints in this matter, but this scripture in 2 Timothy 2 meets his specious arguments.

• In an endeavour to justify human systems, men will urge the fact that the Lord sees to it that His own in them do get food, however little, to keep them spiritually alive; and also that the Lord uses them.

• Such an idea is met by the word, "If we are unfaithful, he abides faithful, for he cannot deny himself", 2 Timothy 2: 13.

• No evil will prevent the Lord Jesus from caring for His own, and He knows those that are His; nor will He be restrained from using them in blessing to others.

• The fact, however, that He abides faithful is no warrant for our remaining unfaithful.

• On the contrary, the unwearied faithfulness of His love should fill our hearts with the desire to he wholly faithful to Him and true to His Name.

A second form of attack is the plea that one who is sufficiently enlightened to judge of the iniquity,

• is the very one who should remain in the system in order to help the Christians in it, and to heal the evil condition.

• The answer to this is, "their word will spread as a gangrene", verse 17.

• Human thoughts and innovations appeal to the natural mind and infect all who remain in contact with them.

• No physician attempts to heal gangrene. He calls in the surgeon to cut off the affected limb.

• So the way of obedience, and the only way of safety, is for each to cut himself off from the gangrenous condition and to "touch not the unclean thing". Then he will be in a position truly to help others.

Thirdly, the enemy would suggest that, in separating, one's activities will be hampered and circumscribed. Scripture asserts the very opposite. The word is,

• "If therefore one shall have purified himself from these" i.e., vessels to dishonour "in separating himself from them, he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work", verse 21.

• Such a one is not a departmentalist, but is available to the Master as prepared for service in every direction – Godward, saint-ward and man-ward,
  • whereas the serviceability of a soul in unclean associations is necessarily very limited.

• Wherever iniquity is, the service Godward is greatly impaired and, in its true assembly character, ceases; while the service man-ward falls far below the level of the gospel of the glory of the blessed God, with which Paul was entrusted.

• As departing from iniquity the believer, even in these last days, can know the joy of being available to the Lord Jesus in that which is nearest to His heart – the praise and worship of God in the assembly;
  • and can only thus be really true to the gospel, for the basic principles of the gospel – righteousness, faith, love, peace – can only be followed as in separation to the Lord.

The only standard a true lover of Christ can accept is the maintenance of every divine thought and every divine principle in integrity.

• Nothing less will keep us in the company of those who call on the Lord out of a pure heart, in company with Paul who to the end surrendered nothing.

• In his ministry divine thoughts and principles are presented at their full height without human admixture. To give up one principle is to turn away from Paul.

• "All in Asia", he says, "have turned away from me". His ministry always has been, and still is, the great test of wholehearted obedience and faithfulness;
  • and for those who receive it, it becomes the means whereby they can test all that professes the Lord's Name on earth.

While a true believer will not hesitate to withdraw from iniquity, he will have uninterrupted pain as a necessary accompaniment;

• the separation from those who may at heart be true believers, though linked with vessels to dishonour, will produce this,

• yet with it, the readiness to hold oneself towards such in the meekness and gentleness of Christ:
  • "And a bondman of the Lord ought not to contend but be gentle towards all", verse 24.

We need ever to remember that if Satan fails to induce us to compromise,

• he will endeavour to mar the testimony by an attack upon our spirits;

• so that while maintaining the truth in terms and position, we may misrepresent the Lord by showing a harsh, legal, or pharisaical attitude towards the persons from whom we have had to separate,

• and so Paul's final word to Timothy is: "The Lord Jesus Christ be with your spirit. Grace be with you".

It confuses the issue to make a comparison with soldiers in the army and workmen jointly labouring under an employer.

• The relation of the master and slave, master and servant, officer and soldier are ordered in the government of God. In 1 Timothy 6: 1, Paul speaks of
  • “as many bondmen as are under yoke”.

• That is a yoke which a believer is called upon to accept in the government of God and cannot be compared with the diverse yoke of 2 Corinthians 6. At the same time, in that epistle, Paul says,
  • “Nor partake in other's sins”.
• This shows that the slave cannot obey his master where sin is involved, nor can a believing workman participate in the sins of an unbelieving workman.
  • “For what participation is there between righteousness and lawlessness”, 2 Corinthians 6: 14.

In the light of 2 Corinthians 6 and relevant passages it seems to me it is the duty of brothers in professional associations individually and, as necessary together, to consider soberly before God what is involved in their membership, whether it is compatible with walking as Christ walked.

• It is not sectarian to move together in any action that may have to be taken, but scriptural, for we are told to follow righteousness etc. with those that call on the Lord out of a pure heart.

• I do not feel it is my duty to look into these things, or that I have capacity to judge of them all, and on the principle of confidence I would normally accept the sober judgement of godly men involved.

• During current exercises I have looked into none except the Pharmaceutical Society's Handbook, on account of Mr. W’s exercises. This is what I meant in my remarks to Mr. S. which you quote.

• As regards M.P.S, registered Pharmacists are made members, without any application or signature on their part, by a provision of the Act of 1933. It may be on this account that Mr. Memorabilior, on the facts so far as he knew, spoke of membership as only nominal.

What is striking to me is that, in spite of all that has been said on the subject of M.P.S., brothers in the Society are not happy about it.

The Lord is active in the jealousy of His love at the present time :to secure these results.

• None can withstand these operations, for He intends to have us for Himself. This involves purification – cleansing – within and without. Titus 2 :14; 2 Corinthians 7: 1.

Our only standard is to walk as He walked. 1 John 2: 6. He is therefore calling us out of associations and challenging our whole mode of life.

In these matters, the divine standard of separation, as set out in scripture, must not be lowered;

• and, at the same time, God must be rightly represented in all our actions.

• The objective in ministry is to make the principles clear, and to reach the consciences and hearts of the saints in such a manner that each one shall act on the principles in his own faith before God.

• The Lord's commandments are imperative. They include following after love as set out in 1 Corinthians 13. Indeed, love is said to be the whole law. Romas 13: 10. They thus include the new commandment,
  • “Love one another as I have loved you”.

• Separation from the world and love for one another are, therefore, both imperative.
  • “Hereby know we that we love the children of God, when we love God and keep his commandments”, 1 John 5: 2.

• We thus become examples as to separation ourselves, and all that we do will be done in love. 1 Corinthians 16: 14.

Paul's word, “Be my imitators even as I also am of Christ”, 1 Corinthians 11: 1, is a commandment of the Lord.

• Thus we are called upon to imitate him, not only in his personal separation to God, but also in the way he handled the Corinthians.

• In the second epistle he brought fulness of grace to bear upon them as a new covenant minister and a minister of reconciliation, truly representative of Christ and of God; and his actions, in their manner and timing, were those of a true priest.

• While he had in mind to avenge all disobedience when their obedience should have been fulfilled, he would deal with each case with priestly feeling, discernment and discrimination. This is essential at the present time.

EATING AND MIXING

As regards mixing and eating, the directions with regard to the man put away in 1 Corinhians 5: 11 are unambiguous.

• As regards eating with persons not in fellowship, we have to be governed by scripture.

• According to Luke 5: 30, their scribes and Pharisees murmured at His disciples saying “Why do ye eat and drink with tax-gatherers and sinners”?

• In Luke 10: 5-9, the Lord instructs the seventy as to eating while engaged in service. According to Acts 27: 35-36, Paul ate with those on the ship after giving thanks, although later – verse 42 – the soldiers wanted to kill him. A governing passage in the matter is,
  • “Whether therefore ye eat, or drink, or whatever ye do, do all things to God’s glory. Give no occasion to stumbling, whether to Jews, or Greeks, or the  assembly of God. Even as I also please all in all things; not seeking my own profit, but that of the many, that they may be saved”, 1 Corinthians 10: 31-33.

• The test is, is our eating and drinking to God's glory? If it is, it will give no occasion to stumbling, but rather have in view the salvation of the souls with whom we are in touch.

• If we eat to God's glory, we shall not use the occasion to fraternise, nor to indulge in social intercourse. He shall maintain the contact on our level and not on theirs.

In 1 Corinthians 10: 19-22, eating as expressive of fellowship is clearly distinguished from ordinary eating and drinking as set out in verses 25-33. The same distinction is maintained in chapter 11 verses 22 and 26.

• To put ordinary eating and drinking on the level of fellowship and thus make it a breach of fellowship for a brother or sister to eat with anyone who has never been in fellowship, is not in accord with scripture and is, therefore, erroneous

• J.T.’s remarks as to ordinary eating and drinking in Vol. 167: 12-15, 49-50, and in Vol. 174: 212-5, 219 set out the truth according to scripture, both in its general bearing and also as bearing upon teas at fellowship meetings.

ALCOHOLIC BEVERAGES

As regards the taking of alcoholic beverages, the teaching that total abstinence is a Christian duty is a heresy, according to 1 Timothy 4: 1-5.

• To teach, however, that every Christian should partake of such beverages and have them on his table to prove that he is in Christian liberty, is not in accord with the scriptures.

• A Christian has liberty to drink wine – but not to excess, 1 Timothy 3: 3 – and also he has liberty to drink water only, as did Timothy until directed by the apostle to use a little wine on account of his stomach and his frequent illnesses. 1 Timothy 5: 23.

• The general teaching of scripture affords ample instructions in this matter.

In Letters Vol. 1: 119, J.T. says, “one feels the safe course and the course in which the Lord is best served, is to go on himself with what is right, and seek to enlighten all with the truth according to one's apprehension of it, and let God work. Otherwise there will be a tendency to set up a rule 'what brethren hold' calculated to govern the saints in a given connection which is sure to be narrower than the truth, and which will tend to sectarianism and bondage”.

• This advice is of much value in all practical matters.

The Lord is sitting as a refiner and purifier of silver with a view to the pure oblation and the oblation in righteousness being offered to God's name. Malachi 1: 11; 3: 3.

• This can be offered only by those who are in the freedom in which Christ has set us free. Galatians 5: 1; Malachi 3: 17 – last phrase.

• The enemy would seek to nullify the Lord's operations by introducing an imitation legal separation.

• These were his tactics during the closing period of the previous dispensation; the full results being seen in the Pharisees – separated ones – when Christ was here.
  • In contrast, there was the truly separate remnant, as depicted in the beginning of Luke.

May we “stand fast, therefore, and not be held again in a yoke of bondage”, Galatians 5: 1 – last clause.