This topic is one of the most important doctrines in the Bible and a forgotten one at that. It is one of the hardest if not the hardest task a believer will ever have to undergo. The Bible commands us that we are to separate from unbelievers, but how do we go about it? Who is considered an unbeliever? And how do we go about separating from loved ones that don’t seem to care about God nor His word? How can we tell if someone is just struggling with this truth when it is being presented to them as opposed to being rebellious after hearing the truth? There is a beginning to every doctrine in the bible and the topic of separation is no different.

Leviticus 19:19 – Ye shall keep my statutes. Thou shalt not let thy cattle gender (raba’ – CBL says, to lie down, to copulate – it has a sexual connation to it – cattle were not to be crossbred, Lev 18:23, 20:16) with a diverse kind (kil’ayim – two kinds/kindred of something, mixture – forbidden practice among cattle [cross breeding], seeds [sowing], and cloth garments [material] – it is the plural form of kele’ in the original sense of separation): thou shalt not sow thy field with mingled seed (kil’ayim – The Complete WordStudy Dictionary of the OT says, a masculine plural noun indicating a mixing or mingling of two kinds. If refers to mixing cattle, seeds, or vines as forbidden by the law – Lev 19:19, Dt 22:9): neither shall a garment mingled (kil’ayim) of linen and woollen come upon thee.

Keil and Delitzsch Commentary of the OT says, the words, Ye shall keep My statutes, open the second series of commandments, which make it a duty on the part of the people of God to keep the physical and moral order of the world sacred. This series begins with the commandment not to mix the things which are separated in the creation of God. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with two kinds of seed, or put on a garment of mixed stuff. Kil’ayim, from kele, separation, signifies duae res diversi generis, heterogeneae, and is a substantive in the accusative, giving a more precise definition. Sha‘atnez is in apposition to kil’ayim beghedh (clothes/garments), and according to Dt 22:11 refers to cloth or a garment woven of wool and flax, to a mixed fabric therefore.

Dt 22:9 – Thou shalt not sow thy vineyard with divers seeds (kil’ayim): lest the fruit (mᵉle’ah –fullness or ripeness, full produce) of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.

Defiled is the word qadash, meaning made holy or sanctified or is set apart. Jamieson, Faussett, and Brown Commentary says, be forfeited (qadash – defiled) is literally become holy or sacred, i.e. be forfeited to the sanctuary, a synonym of qodesh, Lev 27:10, 21, Jos 6:19; compare the same verb in Lev 6:11, 18, Num 17:2, (16:37). An OT Commentary for English Readers by Charles John Ellicott says, these precepts appear also in Lev 19:19 more briefly. Defiled or sanctified. Different crops become “common” at different times. The year’s corn was freed by the wave-sheaf and wave-loaves. The trees not for five years. The rule about the ox and the ass may rest partly on the ground of humanity, the step and the pull of the two creatures being so very unlike. St. Paul gives a spiritual sense to the precept in II Co 6:14, Be not unequally yoked together with unbelievers. Commentary on the old and New Testaments by John Trapp says, and the fruit of thy vineyard be defiled. Hebrew be sanctified, per antiphrasin, as, auri sacra fames; and Anthony’s fire is ignis sacer. So a whore is called in Hebrew, Kedesha, of kadash, i.e., holiness (Dt 23:17) by a contrary meaning, as most unholy and unchaste. The ox was a clean animal and fit for sacrifice. The ass was unclean, and must be redeemed with a lamb. The clean and unclean must not till the holy land of Jehovah together.

The LXX word is hagiazo, meaning to sanctify, to set apart, same word used by Paul,

I Co 7:12 – But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

13 – And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

14 – For the unbelieving husband is sanctified (hagiazo) by the wife, and the unbelieving wife is sanctified (hagiazo) by the husband: else were your children unclean; but now are they holy (hagios).

15 – But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace (Ps 119:165).

He or she is sanctified but that does not make them “saved” or “righteous” before God. It just makes the marriage legal, it is a clean marriage. Going back to Dt 22.

10 – Thou shalt not plow with an ox (clean animal – Dt 14:3-6) and an ass (unclean animal – Lev 11:26) together.

11 – Thou shalt not wear a garment of divers sorts (sha‘atnez – CBL says, woven from two kinds of yarn, shaʿatnez is perhaps an Egyptian loanword. The translation of the related Egyptian word is false fabric. This Egyptian derivation has the same import in Arabic. In the OT, shaʿatnez occurs twice [Lev 19:19, Dt 22:11]; each text prohibits the mixing of two different materials in weaving), as of woollen and linen together.

CBL says, the emphasis of the passage is upon the sacredness of the natural order, as it has been created and sustained by Yahweh. To manipulate seed was to distrust the system established by Yahweh, and to usurp the role of Yahweh in nature (II Th 2:4).

And this is what man has done. When you leave it the hands of the so-called authorities to take over our food supply, they change the DNA of a seed and justify it by calling it, “Genetically Modified Organisms”, hence GMO’s. You are intentionally mingling and mixing seed with other chemicals (which the Bible also prohibits and calls it pharmakeia, our word pharmacy, but that is another topic in itself, which we are not going to cover here). And not only that, but they also clone/mix/interbreed animals. Both are a total violation of the law of God.

CBL continues to say, Paul uses this as an illustration of the principle that believers and unbelievers should not be yoked together (II Co 6:14-18). For the Israelites, clothing of mixed fabric symbolized a breakdown of God’s standard of holiness for them as His holy people. Note the context in Lev 19:2-37 where taboos are given concerning their life-style. Israelites were charged, you shall be holy and repeatedly reminded by God, I am the LORD. All of these prohibitions were reminders of the principle of separation.

II Co 6:14 – Be ye (ginomai – to become – it is an imperative mood, meaning this is a command, the believer is commanded to “become” the following) not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

We are commanded “to become” not unequally yoked together with unbelievers. Unequally yoked together is the word heterozugeo. CBL says, heterozugeō, a verb used just once in the NT (II Co 6:14), means intermixing. The single reference in the Septuagint (Lev 19:19, which is a shadow of separation) and its use in the NT (ktēnē heterozuga) are in the context of intermixing animal species (cattle). The idea of not belonging together can be found as early as the Zenon Papyri in Hellenistic times. Unequally yoked together with or mismated with in II Co 6:14 is in the context of believer/unbeliever incompatability. Paul combined it with two other words, partnership, metochē, and fellowship, koinōnia. Kittel’s TDNT says, The word is a further construction from ἑτερόζυγος (heterozugos), unequally yoked (so Lev 19:19; Philo in the prohibition of mating animals under a different yoke, i.e., of a different species, like the ass and the ox), and is not found prior to II Co 6:14. ἑτερόζυγος (heterozugos) gives us the meaning of the verb, namely, to go under one and the same yoke with someone else even though one does not have the requisite pre-suppositions. In II Co 6:14 the word describes figuratively the abnormal situation which results when Christians in their conduct follow the rules of the world (I Jn 2:15), which knows nothing of what is given to the community; Paul leaves us in no doubt that when this happens the community ceases to exist as such, even though it continues to do so in outward form. The root word is zugos. The New International Dictionary of NT Theology by Colin Brown says, zugos, yoke, balance; zeugos, a pair; heterozugeo, be unevenly yoked, figuratively to be mismated; suzeugnymi, yoke together, join together; suzugos, yoke-fellow, comrade, possibly wife. Originally in Attic Greek to zugon, has two meanings: (a) the yoke which beasts (Homer onwards) or slaves (Herodotus) wear; the cognate verb zeugnymi means to unite, bind; to zeugos means the same as ho zygos, that which is held together under a yoke, a pair; (b) a row, beam of a balance or the balance itself (Aeschylus onwards); this meaning is suggested by the former picture of beasts braced together under a yoke. 2. The verb heterozugeo is a development from the adjective heterozugos, which is used in the LXX. Lev 19:19 refers to beasts which are ktene heterozuga. Taken literally, this could refer to the practice of yoking together different kinds of animals. This, in fact, is expressly forbidden by Dt 22:10: You shall not plough with an ox and an ass together. Both prohibitions come in contexts which forbid mixing of crops, animals and material. The RSV interprets Lev 19:19 as a prohibition of interbreeding: You shall not let your cattle breed with a different kind. The thought is found in Philo, and Josephus. Apart from its sole NT occurrence in II Co 6:14, the verb is found only in Apollonius’ lexicon to Homer (1st-2nd cent. A.D.). The thought of Lev 19:19 is developed in the Mishnah tractate Kilaim (Diverse Kinds) 8:2.

Scripture commands us “to become” not unequally yoked together with unbelievers. What makes a person an unbeliever? Let’s define unbeliever. Unbeliever is the word apistos. It is the opposite of pistis, which is the word for faith. Scripture says that faith (or belief) is the gift of God.

Eph 2:8 – For by grace are ye saved (sozo – perfect tense, meaning once and for all time, passive voice, meaning an action done unto you and it is also a participle, meaning it should say, being [“ing” – participle] saved, the process of salvation/soteria) through faith (pistis – or belief/pisteuo); and that not of yourselves: it is the gift of God:

Scripture says that not everyone has faith.

II Th 3:2 – And that we may be delivered from unreasonable and wicked men: for all men (unreasonable and wicked men) have not faith.

And what ever is not of faith (belief), it is sin.

Rom 14:23 – And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith (pistis/pisteuo/belief) is sin.

Therefore if you do not have faith, you are not a believer. So what is faith?

Heb 11:1 – Now faith is the substance of things hoped for, the evidence of things not seen.

The best definition for faith in scripture is in this verse. Faith equals 2 things hupostasis (understanding), and elechos (conviction). Unbelievers/apistos are those that don’t understand truth and are not convicted by it either, even after it has been presented and preached to them. This is what an unbeliever is and if a believer cannot differentiate the two (between belief and unbelief, clean and unclean), then shame on them.

Paul continues to say, for what fellowship hath righteousness (dikaiosune – that which is “right/righteous”) with unrighteousness (anomia – transgression of the law – I Jn 3:4). What fellowship, what metoche, meaning to share, commune, fellowship. From metecho, I Co 10:17, 21, Heb 5:13 – A derivative is metochos – Ps 119:63, Hos 4:17 – chaber – to be joined, united, company, association – what is the fear of the Lord? Job 28:28, Ps 111:10, Pro 1:7, 9:10, 15:33, 16:6. When we share, when we commune, when we fellowship, we are joined and united with those that fear the LORD. And these are the only ones that we are to keep company with and associate with. If you associate with unbelivers/the unclean it is because you can and want to.

This is not just physical fellowship or contact, because contact can be made by phone, text, message, etc…Separation does not mean to live far apart from others but yet still make contact with them by calling, texting, instant messaging them, email. That is not what separation means. And if believers think that this is what God means, then you have a lot to learn.

Scripture also says, and what communion hath light with darkness? And what koinonia (a synonym for metoche – from koinos, meaning common, and we also get the word koine, the NT Greek was a common street language) hath light (truth – Jn 3:21) with (pros – our word pro, meaning towards or for, pro-black, pro-life) darkness (or a lie – what did God do in the beginning? He separated the light from the darkness – Rom 13:12, Eph 5:8, 11, I Th 5:5)? And Paul continues to say,

II Co 6:15 – And what concord (what sumphonesis – our word symphony – a harmony or agreement among components) hath Christ with (pros – towards) Belial (belial – from the Hebrew beliya‘al – wicked, worthlessness, destruction, from the root word bala, meaning worn out, as in ‘The oxen are worn out,’ i.e. unfit for plowing)? Or what part (what meris – from meros – a portion to eat of. The opposite of this word is harmatia – to miss the mark, or the word for sin) hath he that believeth (pistos – he that has faith – or he that understands and is convicted) with (meta – a synonym for sum – with or in fellowship with) an infidel (apistos – no faith, no understanding, no conviction)?

16 – And what agreement (what sugkatathesis – from sugkatatithemai, meaning to put down together, to settle together, to consent, approval, to agree with – a synonym for homologeo – of the same word, to confess – Tit 1:16) hath the temple of God with (meta) idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

17 – Wherefore come out (exerchomai – leave, it is the opposite of erchomai, enter in – it’s an imperative mood, a command, we are commanded to come out and leave) from among them, and be ye separate (aphorizo – same word used in Mt 13:49, 25:32, Lk 6:22, Gal 2:12 – imperative mood – Lev 20:26 – and have severed = badal, to separate. Isa 52:11 – depart ye = cuwr – to turn aside, to separate, withdraw from), saith the Lord, and touch (haptomai – from hapto, meaning to fasten to, adhere to – Gen 3:3, Lev 5:1-3, 7:19-21, 11:1-8, Hag 2:12-14 – imperative mood) not the unclean (akathartos – Job 15:16) thing; and I will receive (eisdechomai – to gather or assemble) you (Isa 52:11, Rev 18:4 – these are words that God would say to the priests of Israel, we are priests and kings – I Pet 2:5, 9, Rom 12:1).

Scripture is equating unbelievers with the unclean. Why must we separate from unbelievers? Because they are unclean.

Dt 7:1 – When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou (seven is the number of refinement in scripture);

2 – And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:

3 – Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.

4 – For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.

Num 33:55 – But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

56 – Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them.

Josh 23:11 – Take good heed therefore unto yourselves, that ye love the LORD your God.

12 – Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you:

13 – Know for a certainty that the LORD your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the LORD your God hath given you.

Did Israel do what the LORD said to do? Of course not. They never did and the NT Israel is doing the same thing as OT Israel did (and that is another reason the 4 judgments of God, including the beast, which is still in effect, it is to beat us to a pulp for our rebellion). Nothing new under the sun. We think we are doing the will and commandment of the LORD like Saul did in I Sam 15, just to find out that you are being just as rebellious as they were. We are not doing God any favors by hanging on to the unclean just because you can.

I Jn 2:15 – Love (agapao – I Jn 5:3, II Jn 6 – an imperative mood – we are commanded to walk in the commandments) not the world, neither the things that are in the world. If any man love (agapao – present tense, active voice, subjunctive mood – if you continually walk in the commandments of) the world, the love (agape) of the Father is not in him.

16 – For all that is in the world (the things we agapao/obey), the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

Jam 4:4 – Ye adulterers and adulteresses, know ye not that the friendship (philia) of the world is enmity with God? whosoever therefore will be a friend (philos) of the world is the enemy of God.

Just because you can walk with those that hate God does not mean it is the right (righteous) thing to do in the sight of God. And God will let you do you but there are consequences for walking contrary and you may not like the consequences. It may seem that you are getting away with it or maybe God does not seem to care about lil ole me hanging on to the world. Israel was in the same position, as we are, not caring about what God said, until God sent the beast (Babylon), and put them in a 70 year lock down, he put them in time out. And 7 is the number of refinement. We sin and God uses the beast to whip us back to repentance and here we are not knowing what we are up against, we are up against the living God. And sometimes we don’t see God doing this because we are not paying attention to His word, we are too busy with “life”.

Eph 5:3 – But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

4 – Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

5 – For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

6 – Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

7 – Be not ye (ginomai – become – imperative mood, a command) therefore partakers with them.

We are commanded to not become partakers with them. With who? Paul said, “with the children of disobedience”. If you do not obey God period, you are a child of disobedience, whether they are regular folks or even your own familiars that you do not want to separate from. Many believers refuse to separate from family, from blood. Well, guess what, scripture also says to separate from those that don’t want to separate from unbelievers as well. You are walking disorderly and confusing other young sheep, making them think its ok to hang on to our family because other brothers and sisters do it. A little leaven leaveneth the whole lump (I Co 5:1-8, Gal 5:1-10).

Eph 5:11 – And have no fellowship with the unfruitful (akarpos – Mt 13:22, Mk 4:19, I Co 14:14, Tit 3:14, II Pet 1:8, Jude 12, Jer 2:6 – shadow of death, darkness) works of darkness, but rather reprove (elegcho – the verb form of elegchos, conviction. Elegcho means to correct, reprove, rebuke so as to bring about conviction – Mt 18:15, Lk 3:19, Jn 3:20, 8:9, 46, 16:8, I Co 14:24, Eph 5:13, I Tim 5:20, II Tim 4:2, Tit 1:9, 13, 2:15, Heb 12:5, Jam 2:9, Rev 3:19, Gen 21:25, II Sam 7:14, II Ch 26:20, Job 5:17, 13:10, Pro 3:11, 9:8, 15:12, 19:25, 28:23, 30:6, Am 5:10 – it’s an imperative mood, it’s a command, it’s not an option) them.

Have fellowship with is one word in the Greek NT, sugkoinoneo. It is an imperative mood, it’s a command – Php 4:14, Rev 18:4. We are to fellowship with those that bring forth fruit, not just any fruit, but the fruit of the spirit.

Gal 5:22 – But the fruit (singular, it’s just one fruit) of the Spirit is love (agape – walking in his commands, obeying and doing his word), joy (chara – Php 2:2, 4:1, I Th 2:19-20, Jam 1:2, III Jn 4 – and we are not to be joyful with just anyone as per II Jn 10-11, chairo/godspeed is the verb), peace (eirene – same word used in Ps 119:165), longsuffering (makrothumia – patience, forbearance), gentleness (chrestotes – to give what is needful or useful – same word used in Ps 31:19 – this is not for unbelievers), goodness (agathosune – beneficial – Eph 5:9, Ps 38:20), faith (pistis – not everyone has faith/understanding and conviction),

23 – Meekness (praotes – to be tamed – from praus, Mt 5:5, I Pet 3:4), temperance (egkrateia – self-control to bodily sensual desires, especially sex, food, or idle chatter/empty talk, talk about everything but the truth of God’s word): against such there is no law.

24 – And they that are Christ’s have crucified the flesh with the affections and lusts.

And if you don’t bring forth fruit, the following is what happens,

Mt 3:10 – And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

Lk 6:43 – For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.

44 – For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.

45 – A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

46 – And why call ye me, Lord, Lord, and do not the things which I say (agapao, obey – Mt 7:21-23, Lk 13:23-27, Am 8:11-12)?

Joh 12:24 – Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

John 15:1 – I am the true vine, and my Father is the husbandman.

2 – Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

3 – Now ye are clean through the word which I have spoken unto you.

4 – Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.

5 – I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

6 – If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

7 – If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

8 – Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

If you do not die daily, not bearing fruit, then you do not believe in the gospel and you are not his disciple (mathetes – a student and learner). No fruit, no student, no follower.

Lk 9:23 – And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily (crosses were made to die on and only for criminals), and follow me.

Lk 14:27 – And whosoever doth not bear his cross (daily at that – because the resurrection is daily, you must die daily [I Co 15:31], to be resurrected daily, there is no other way), and come after me, cannot be my disciple.

28 – For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

That is the problem with believers, we think it is just about learning scripture, learning Greek and Hebrew words and their definitions and that’s it, I don’t need “to do” anything else but show up (if that) to a building or a group to fellowship, and that’s it, I did my duty. Being a believer does not stop there (as some would put it, “I just come for the word”). There is much more to it than just wanting the knowledge of God (I Co 8:1). With knowledge comes the responsibility and accountability of doing the knowledge one has heard and learned (Jam 4:17, Jn 3:21, Rom 2:13, Jam 1:22). And this knowledge that we must walk in comes with a high price tag, the cost is family and acquaintances. There is no other way.

29 – Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,

30 – Saying, This man began to build, and was not able to finish.

And he could not finish, because he did not count the cost of how much it would take to build/edify. People (including “acquaintances” and familiars”) will not take you seriously when you are half in truth and half in the world. You say you are a believer, but your walk says differently. They might not say it to you in your face and they don’t need to, this is what they are saying in their heart and that should be enough to condemn you. Let’s say you drink and smoke and you are wanting to preach the truth but no one wants to acknowledge what you are preaching because of your visible walk (your smoke and scent of it and scent of liquor on you). And you CAN NOT get mad at people for not wanting to hear you speak truth, especially your children, parents or acquaintances, if you are going to be wishy washy with the truth. If you want to walk the way “you/self/works of the flesh” wants to walk, then there are consequences from God for doing you/self/works of the flesh and not doing truth. This is where people get it twisted, they don’t think God will correct their behavior while here on earth. Have you not ever heard of the law of sowing and reaping, or what Hinduism and Buddhism call karma, or what goes around comes around? Don’t be foolish, God does not tolerate our sin (birthdays, christmas, freewill, accept christ, following a multitude to do evil, cussing, etc..), whatever your sin is, or sins are (Jam 4:17, I Jn 3:4, Rom 6:23, Job 4:8, Pro 22:8, Hos 10:12, Gal 6:7-9).

31 – Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

32 – Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.

33 – So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

Php 1:21 – For to me to live is Christ, and to die is gain.

22 – But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.

I Co 15:36 – Thou fool, that which thou sowest is not quickened (zoopoieo – to make alive – a synonym for anastasis/resurrection), except it die (on a cross daily):

If you are not killing off self DAILY, then you will not bear fruit period.

Rom 6:13 – Neither yield (paristemi – present) ye your members as instruments of unrighteousness unto sin: but yield (paristemi – present) yourselves unto God, as those that are alive from the dead (resurrection/the gospel), and your members as instruments of righteousness unto God.

I Co 15:16 – For if the dead rise (present tense, passive voice – christ resurrecting daily in you, resurrection/the gospel) not, then is not Christ raised (the resurrection/the gospel – perfect tense [once and for all time], passive voice):

Eph 5:14 – Wherefore he saith, Awake thou that sleepest, and arise from the dead (resurrection/the gospel), and Christ shall give thee light (Jn 3:21).

You must die if you call yourself a believer. You can’t have your cake and eat it too. It is written, that the gospel is the power of God.

Rom 1:16 – For I am not ashamed of the gospel of Christ: for it (the gospel/resurrection) is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek (Gentiles).

I Co 1:18 – For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

II Co 13:4 – For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.

II Tim 1:8 – Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel (the resurrection) according to the power of God;

I Pet 1:5 – Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

Going back to more separation verses.

I Tim 6:1 – Let as many servants as are under the yoke (the yoke of the law) count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed (blasphemeo – from blapto, to hinder or hurt, the pheme, or the fame of God).

2 – And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

3 – If any man teach otherwise (other than that the name of God and his doctrine be not blasphemed), and consent not to wholesome (hugiano – uncorrupt – 1:10, II Tim 1:13, 4:3, Tit 1:9, 13, 2:1-2, III Jn 2 – from hugies – Tit 2:8) words, even the words of our Lord Jesus Christ (homologeo – to agree with his words – Tit 1:16), and (kai – even) to the doctrine which is according to godliness;

4 –He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

5 – Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself (aphistemi – to keep away or withdraw from, in the sense of severing communication or contact [CBL] – Dt 7:4, 13:13, Jud 16:20, I Sam 16:14, II Sam 12:10, Ps 6:8, Isa 52:11, Jer 17:5 – it’s an imperative mood, it’s a command, it’s a law, it’s not an option).

II Tim 3:1 – This know also, that in the last days perilous times shall come.

2 – For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

3 – Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

4 – Traitors, heady, highminded, lovers of pleasures more than lovers of God;

5 – Having a form of godliness, but denying (arneomai – contradicting) the power (the gospel/the daily resurrection) thereof: from such turn away (apotrepo – a complete or total turning away or shun – it’s an imperative mood, a command/a law, not an option).

Amos 3:3 – Can two walk together, except they be agreed?

There are many pictures of separation in the OT, and one of them is when someone is “cut off” for transgressing the law of God.

Gen 17:14 – And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

In the NT if you are not circumcised in ear and heart, you are to be cut off from believers (DT 10:16, 30:6, Jer 4:4, Rom 2:25-29, Gal 6:15, Php 3:3, Col 2:11).

Ex 12:15 – Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel (Mt 16:6, 11-12, Mk 8:15, Lk 12:1, I Co 5:8).

Ex 31:14 – Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.

CBL says, the idea of cutting something or someone off implies its destruction. God made a covenant with Noah, promising He would never again cut off all flesh by a flood, meaning He would not destroy all life on earth (Gen 9:11). Joseph planned to store food during the years of plenty, so the people would not be cut off during the famine in Egypt (Gen 41:36). Moses asked Pharaoh when he wanted him to pray for the frogs to be cut off from his house. When Moses prayed, all the frogs outside of the Nile died (Ex 8:9, 13). After the defeat at Ai, Joshua was afraid the Canaanites would attack and cut off the name of Israel from the earth, meaning they would be destroyed (Josh 7:9). The word (karath) appears several times in parallel with other words which also indicate destruction. The Assyrians planned to destroy (shāmadh) and cut off many nations (Isa 10:7). Jeremiah likened himself to a tree and said the people planned to destroy (shāchath) him and cut him off from the land (Jer 11:19). The LORD announced that He would destroy (shādhadh) the Philistines, Tyre and Sidon and would cut off all survivors (Jer 47:4). The LORD warned He would cut off the Ammonites from the nations and exterminate (ʾāvadh) them from the countries (Ezk 25:7). The LORD declared He would cut off man and beast from the land of Edom and make it desolate (chārebāh; Ezk 25:13). The LORD will destroy (tsāmath) the wicked and cut off every evildoer (Ps 101:8). In the Law, a phrase of judgment occurs quite often. For various sins, the LORD said that the offenders were to be cut off from the people. For example, those who did not circumcise their male children were to be cut off from the people, since they had broken the Covenant (Gen 17:14). People were to be cut off for eating blood (Lev 17:10), for violating God’s holiness standards (Lev 19:8), for various sexual offenses (Lev 20:17) and for worshiping other gods (Lev 20:3). In these passages, death is not explicitly stated as the punishment for such offenses, so some have suggested that excommunication from the community of Israel was in view rather than the death penalty. In light of the many passages which do associate destruction with being cut off, it seems more likely that death is ultimately in view in these passages. How the nation actually carried this out is not stated. During the Hellenistic times, some Jews did not circumcise their sons, in order to make them more socially acceptable in the Greek society. This greatly disturbed the more conservative Jews, but they could not implement this law of Moses either with death or excommunication. In regard to observing the Sabbath, the Law is explicit. Those who worked on the Sabbath day were to be cut off from the people and put to death (Ex 31:14).

Lev 7:27 – Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people.

Lev 18:29 – For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.

Lev 20:17 – And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.

18 – And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered (made her naked) her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.

Lev 23:29 – For whatsoever soul it be that shall not be afflicted (to humble oneself on the day of atonement) in that same day, he shall be cut off from among his people.

Num 19:13 – Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel (Mt 8:22, Lk 9:60, Rom 7:4, Pro 21:16): because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.

Dt 19:1 – When the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses;

I Sam 28:9 – And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?

I K 18:4 – For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.

To cut off meant to be put to death. When we separate from those that don’t believe God, we are actually cutting them off of our lives. God is executing death upon them. As believers, this is what we are supposed to do with those that do not believe God. What makes them unbelievers? When we are birthed by God, we are on our journey to become like Christ. The first thing we do after learning his truth, is preach to the nearest of kin, our mother, father, brothers, cousins, friends, etc…We are so thrilled about this truth, that it makes us want to share it with our family first. Then we become surprised and discouraged, because they don’t want to hear it. This is what makes them unbelievers. And that is why Jesus said, And a man’s foes shall be they of his own household (Mt 10:36).  This is where, we as soldiers of Christ (II Tim 2:3-4), go through a spiritual battle, it is our first engagement of spiritual warfare, which brings about tribulation, fire and suffering loss (even the loss of family). And of course then comes our friends that we knew before truth came into our lives and our neighbors and people we work with. It is a discomfort (being around them and tolerating their unfruitful works), discouragement (because we know they do not believe God), and an emotional pain (knowing that someday we will eventually have to part our ways) at first to know that rejection is expected from many. But then again it is a comfort to the believer to know that this is what is required of us.

Jn 15:19 – If ye were of the world, the world would love (phileo) his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you (why would they hate us? For not preaching truth to them? For not separating from them?).

20 – Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me (for preaching the truth), they will also persecute you (if you preach the truth); if they have kept my saying, they will keep yours also.

21 – But all these things will they do unto you for my name’s sake, because they know not him that sent me (they don’t know God).

Acts 14:22 –  Confirming the souls of the disciples, and exhorting them to continue in the faith (continuing understanding and conviction), and that we must through much tribulation (thlipsis – Mt 13:21/Mk 4:17 is the reason why many hold on to their families, Mt 24:9, 21, 29, Mk 13:19, 24, Jn 16:33, Rom 5:3, 8:35, II Co 1:8-9, 4:17, 7:4, I Th 3:3, II Th 1:6-7, Jam 1:27, Rev 1:9, Rev 7:14, Dt 28:53, 31:17, Neh 9:37, Ps 25:17, 34:17, 19, 66:11, Pro 21:23, Jer 10:18, Dan 12:1 – thlipsis comes from thlibo – Mt 7:14, II Co 4:8-10, 7:5, I Th 3:4, Heb 11:37, I Sam 28:15, II Ch 33:12, Ps 3:1, Mic 5:9 – apothlibo, Lk 8:45, Num 22:25 – sunthlibo, Mk 5:24, 31) enter into the kingdom of God.

Php 1:29 – For unto you it is given (charizomai – to grant as a favor – from charis, unmerited favor, which is the word for “grace”) in the behalf (huper) of Christ, not only to believe on him, but also to suffer for (huper) his sake.

II Tim 3:12 – Yea, and all that will live godly in Christ Jesus shall suffer persecution.

There is no way we can believe God and at the same time not have enemies in our household, at work, or with acquaintances (“friends”). The truth is costly, if it is not costing you, then you are not doing truth (count the cost). This is our daily struggle in life and this is what conforms us to be like Christ. The reason some of us hold on to family and friends is because of what the bible calls “respect of persons”.

Pro 28:21 – To have respect of persons is not good: for for a piece of bread that man will transgress.

Pro 24:23 – These things also belong to the wise. It is not good to have respect of persons in judgment.

Respect is not our word “respect”. When we think of respect we think of honoring someone or lifting them up of some kind. Online Etymology says, late 14c., “relationship, relation; regard, consideration” (as in in respect to), from Old French respect and directly from Latin respectus “regard, a looking at,” literally “act of looking back (or often) at one,” noun use of past participle of respicere “look back at, regard, consider,” from re- “back” (see re-) + specere “look at” (from PIE root *spek- “to observe”).

When you talk about respect of persons we are talking about judging by the outward appearance of a person. And when you talk about judging we are talking about deciding guilty or innocent, right or wrong. It is not always about deciding someone guilty, which is what most people think judging means. To judge righteously one must be able to discern right from wrong and always biblically. There are many times when we decide someone innocent and that judgment of ours might be almost 100% wrong, which is an unrighteous judgment.

Lev 19:15 – Ye shall do no unrighteousness in judgment: thou shalt not respect (nasa – to lift, carry or bear) the person of the poor, nor honour (hadar – to show favor) the person of the mighty: but in righteousness shalt thou judge thy neighbour.

Pulpit Commentary says, Justice (scripture says, “judgment”) is to be done to all. The less danger of respecting the person of the poor has to be guarded against, as well as the greater and more obvious peril of honouring the person of the mighty. The scales of Justice must be held even and her eyes bandaged, that she may not prefer one appellant to another on any ground except that of merit and demerit. “If ye have respect to persons, ye commit sin, and are convinced of the law as transgressors (Jam 2:9). Keil and Delitzsch Commentary of the OT says, In judgment, i.e., in the administration of justice, they were to do no unrighteousness: neither to respect the person of the poor (prosopon lambano, to do anything out of regard to a person, used in a good sense in Gen 19:21, in a bad sense here, namely, to act partially from unmanly pity); nor to adorn the person of the great (i.e., powerful, distinguished, exalted), i.e., to favour him in a judicial decision (see at Ex 23:3). John Gill’s Expositor says, Ye shall do no unrighteousness in judgment – This is said with respect to judges and witnesses, as Aben Ezra notes; that the one should not bear false witness in a court of judicature to the perversion of justice, and the other should not pronounce an unrighteous sentence, justifying the wicked and condemning the righteous: thou shalt not respect the person of the poor; that is, in judgment, or in a court of judicature, when a cause of his is brought before it; though privately his person may be respected, and he relieved in his distress as a poor man; but in a court of justice his person and character as a poor man are not to be regarded; the cause is not to be given either for him or against him on that account, without regard to the justice and equity of it; he may be pitied in other respects but in a cause between him and another, even a rich man, not pity, but justice, must take place: nor honour the person of the mighty; not fear to put him to shame and blushing, by giving the cause against him, if he is in the wrong; his riches, his grandeur, his honour, must not came into any account, or have any weight or influence on the court to pervert justice: the Jewish writers, particularly Maimonides suggest that there was to be no difference between a rich man and a poor man while their cause was trying; that they were to be clothed either both in a rich habit, or both in a mean one; and that their posture was to be alike, whether sitting or standing; as well as that no favour should be shown to one more than to another; as that one might have liberty to speak as much and as long as he pleased, and the other bid to be short; or the one be spoken tenderly to, and the other harshly: but in righteousness shall thou judge thy neighbour; be he rich or poor, doing justice to both, and showing no partiality to either; (see Pro 18:5). Matthew Poole’s Commentary says, Thou shalt not respect the person of the poor, so as through pity to him to give an unrighteous sentence. Compare Dt 1:17, 10:17, Pro 24:23.

Dt 1:17 – Ye shall not respect (nakar – to show partiality, favoritism) persons (paniym – faces) in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face (paniym) of man; for the judgment is God’s: and the cause that is too hard for you, bring it unto me, and I will hear it.

TWOT says, the verb means to pay attention to or take notice of (someone). Ruth is surprised that Boaz took notice (nkr) of her when she was a foreigner (nokrîyâ; Ruth 2:10,19; cf. II Sam 3:36). In a number of passages (nkr) carries the nuance of regarding someone with favor or for good. Such is God’s regard for the exiles of Judah (Jer 24:5). The potential danger in showing attention to someone is that partiality may result (which is borderline idolatry/eidololatreia – to serve/latrueo what you see/eido). Pro 28:21 states, to show partiality is not good. Hence judges are solemnly warned not to be partial (nkr) in their judging (DT 1:17, 16:19, Pro 24:23). John Gill’s Expositor says, Ye shall not respect persons in judgment – Or pass judgment, and give sentence according to the outward appearances, circumstances, and relations of men; as whether they be friends or foes, rich or poor, old or young, men or women, learned or unlearned; truth and justice should always take place, without any regard to what persons are: but you shall hear the small as well as the great; persons in low, life, and in mean circumstances, as well as great and noble personages; or little causes and of no great moment, as well as those of the utmost importance; all must be attended to, a cause about a prutah or a farthing, as well as one about a hundred pounds, in which Jarchi instances, and if that came first it was not to be postponed: ye shall not be afraid of the face of man; of the frowns and threatenings of rich men, and of such as are in power and authority; not be awed or intimidated by them from doing justice; (see Job 31:34), for the judgment is God’s; judges stand in the place of God, are put into their office by him, and act under him, and for him, and are accountable to him; and therefore should be careful what judgment they make, or sentence they pass, lest they bring discredit to him, and destruction on themselves. Pulpit Commentary says, Ye shall not respect persons; literally, look at or regard faces, i.e. ye shall not deal partially, favoring the one party rather than the other (comp. Ex 23:2, 3; Lev 19:15); the small as well as the great were to be heard, and neither for favor nor from fear were they to pervert justice. The judgment is God’s; i.e. appointed by God and administered in his name, the judge acting for God and by his authority, and being answerable to him (comp. II  Ch 19:6). Hence the phrases, to inquire of God, to bring before God (Ex 18:15, 19; 21:6; 22:8) phrases still in use among the Arabs for a summoning to judicial trial. In the case of a matter coming before the judges which they found it beyond their power to decide, they were to bring it before Moses as a superior authority (see Ex 18:26). Some think there were certain causes reserved to the cognizance of Moses; but the contrary appears by these words, that all manner of causes were brought before the judges; and they, not the people, brought such causes before Moses as they found too hard for them to determine. So that they, not the person whose cause it was, judged of the difficulty of the cause. Matthew Poole’s Commentary says, Not respect persons, Hebrew, not know or acknowledge faces, i.e. not give sentence according to the outward qualities of the person as he is poor or rich, your friend or enemy, but purely according to the merits of the cause. For which reason some of the Grecian lawgivers ordered that the judges should give sentence in the dark, where they could not see men’s faces. See the same or the like phrase Dt 10:17, II Ch 19:6-7, Job 13:8, Jam 2:1, 9. The small; persons of the meanest rank. The judgment is God’s, i.e. it is passed in the name of God, and by commission from him, by you as representing his person, and doing his work, who therefore will own and defend you therein against all your enemies, and to whom you must give an exact account.

Dt 10:17 – For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth (nasa) not persons, nor taketh reward:

John Gill’s Expositor says, which regardeth not persons; but bestows his favours, whether in a way of providence or grace, according to his sovereign will and pleasure, without regard to the works and merits of men, their characters or circumstances: nor taketh reward; or bribes, to avert threatened and deserved judgments (see Job 36:18-19).

Dt 16:19 – Thou shalt not wrest judgment; thou shalt not respect (nakar) persons (paniym), neither take a gift (shachad – a bribe): for a gift (shachad) doth blind the eyes of the wise, and pervert the words of the righteous.

When someone bribes you through gifts, whatever the gift may be, they are gaining your favor. The gift does blind your judgment and you will compromise the truth of God and pervert his word and not execute right (righteous) judgment. Your friends and family will blind you and you will compromise the truth of God and pervert/twist it. Matthew Poole’s Commentary says, Not wrest judgment, i.e. not give a perverse, forced, and unjust sentence. Not respect persons, i.e. not give sentence according to the quality of the person, his riches or poverty, friendship or enmity, but according to the justice of the cause. A gift doth blind the eyes of the wise; corrupts and biasseth his mind, that as he will not, so ofttimes he cannot, discern between right and wrong.

Dt 28:50 – A nation (Babylon) of fierce countenance (a strong face just like the man of sin), which shall not regard (nasa) the person of the old, nor shew favour to the young:

II Sam 14:14 – For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect (nasa – lift) any person: yet doth he devise means, that his banished be not expelled from him.

II Ch 19:7 – Wherefore now let the fear of the LORD be upon you; take heed and do it: for there is no iniquity with the LORD our God, nor respect (masso – from nasa, meaning partiality) of persons, nor taking of gifts.

CBL says, Miqqāch (“taking” of gifts) is derived from a Hebrew verb, lāqach, to take. This noun only occurs once in the OT and refers to the acceptance of a bribe (shōchadh). When Jehoshaphat appointed judges, he told them to Judge carefully, for with the Lord our God there is no injustice or partiality or bribery (II Ch 19:7, NIV). John Gill’s Expositor says, nor taking of gifts; he accepts not the faces of men, nor receives bribes, nor should his judges; this is forbidden by him (Dt 16:19).

Job 13:10 – He will surely reprove (punish) you, if ye do secretly accept (nasa) persons (paniym).

CBL says, Job warned his critics that God would reprove them if they secretly showed partiality. John Gill’s Expositor says, if ye do secretly accept persons; acceptance of persons in judgment is prohibited by God, and is highly resented by him; yea, even the acceptance of his own person to the prejudice of the character of an innocent man; which seems to be what Job has respect unto, as appears from (Job 13:8); and some versions render it, if ye accept his face; and though this may be done no openly and publicly, but in a covert and secret manner, under disguise, and with specious pretences to the honour and glory of God. Matthew Poole’s Commentary says, reprove you, i.e. Punish you; as this word is oft used, as hath been once and again observed. Secretly; though it be concealed in your own breasts, and no eye see it; yea, though it be so close that your own minds and consciences, through ignorance, or inadvertency, or slothfulness, do not perceive it; yet He, who is greater than your consciences, sees and knows it.

Job 32:21 – Let me not, I pray you, accept (nasa) any man’s person (paniym), neither let me give flattering titles unto man.

Pulpit Commentary says, let me not, I pray you, accept any man’s person. Elihu hopes that, in what he is about to say, he will not permit himself to be swayed by any personal bias; that he will neither unduly favour the upper classes nor the vulgar, but will treat all fairly and equitably.

Ps 82:2 – How long will ye judge unjustly, and accept (nasa) the persons (paniym) of the wicked? Selah

Pulpit Commentary says, How long will ye judge unjustly? And accept the persons of the wicked? Accepting men’s persons is favouring them unduly on account of their position or outward circumstances. It was strictly forbidden in the Mosaic Law (see Dt 1:17, 16:19, Lev 19:15). Jehoshaphat (II Ch 19:7), in addressing the Judges, reminds them that “with the Lord our God is no respect of persons, nor taking of gifts” (see also II Sam 14:14, Acts 10:34, Rom 2:11, Gal 2:6). This Hebrew term, accepting the person, or accepting the face, is the equivalent of our term, show partiality to. The figure is taken from the Eastern custom of prostration before a king or judge. The accepted suitor is commanded to lift up his face, that is, to rise up. The extent to which the bribery of judges is carried on in the East may be illustrated by the following passage, referring to Egypt, by Mr. Lane. “The rank of a plaintiff or defendant, or a bribe from either, often influences the decision of the judge. In general the naib (deputy of the judge), and mooftee (chief doctor of the law) take bribes; and the cadi (chief judge) receives from his naib. On some occasions, particularly in long litigations, bribes are given by each party, and the decision is awarded in favour of him who pays highest. This frequently happens in difficult lawsuits; and even in cases respecting which the law is perfectly clear, strict justice is not always administered, bribes and false testimony being employed by one of the parties.” Matthew Poole’s Commentary says, Accept the persons, by overlooking the merits of the cause, and giving sentence according to your respect or affection to the person. John Gill’s Expositor says, and accept the persons of the wicked? gave the cause in favour of them, and against the righteous, because they were rich, or related to them, or had bribes from them, contrary to the law in (Dt 16:19), so the judges among the Jews, in Christ’s time, judged according to appearance, the outward circumstances of men, and not righteous judgment, as our Lord suggests (John 7:24).

Pro 18:5 – It is not good to accept the person of the wicked, to overthrow the righteous in judgment.

Pulpit Commentary says, It is not good to accept the person of the wicked. To “accept the person” is to show partiality, to be guided in judgment, not by the facts of a case, or the abstract principles of right or wrong, but by extraneous considerations, as a man’s appearance, manners, fortune, family (For the expression, comp. Lev 19:15, Dt 1:17; and in our Pro 24:23, 28:21). The LXX phrase is θαυμασαι προσωπον (thaumasai prosopon), which St. Jude adopts book (v16). Other writers in the NT use λαμβανειν προσωτον (lambanein prosopon) in the same sense (Gal 2:6).

Pro 24:23 – These things also belong to the wise. It is not good to have respect (nakar) of persons in judgment.

Pulpit Commentary says, It is not good to have respect of persons in judgment (see Pro 18:5, and note there; and Pro 28:21, where the expression is the same as here). To regard one person before another is to be partial and unjust. To say this error is “not good” is a meiosis, the meaning being that it is very evil and sinful (comp. Pro 20:23). The statement is developed and confirmed in the next two verses, which show the results of partiality and its opposite. John Gill’s Expositor says, it is not good to have respect of persons in judgment; in trying causes in a court of judicature, no regard should be had to the persons of men by the judge on the bench, as the rich more than to the poor; or to a relation, a friend, an intimate acquaintance, more than to a stranger; but the justice of the cause ought to be attended to, and sentence given according to it, let it fall as it will: God does not accept persons, nor regard the rich more than the poor; nor should they that stand in his stead, and who in some sense represent him, (Lev 19:15, Dt 1:17, Job 34:19); nor should Christians in their communities act such a partial part (Jam 2:1-3).

Pro 28:21 – To have respect (nakar) of persons is not good: for for a piece of bread that man will transgress.

Pulpit Commentary says, the first hemistich occurs a little fuller in Pro 24:23, referring there, as here, to the administration of justice. For a piece of bread that man will transgress. Thus translated, this clause confirms the former (To have respect of persons is not good), and says that a judge given to favouritism will swerve from right under the smallest temptation. But to bribe a judge with a morsel of bread seems an unlikely idea; and the gnome is of general application, “And for a morsel of bread a man (not ‘that man’) will transgress.” As some men in responsible positions are often swayed by low and unworthy considerations, so in social life a very insignificant cause is sufficient to warp the judgment of some persons, or draw them aside from the line of rectitude (For “a piece of bread,” as denoting abject poverty or a thing of no value, see on Pro 6:26). John Gill’s Expositor says, to have respect of persons is not good, in courts of judicature, to give a cause or pass sentence in favour of a person, because he is rich, or is a relation, a friend, an acquaintance, or has done a kindness; and against another, because of the reverse, (Lev 19:15, Dt 16:19); nor in religious assemblies, making a difference between the rich and the poor, (Jam 2:1, 2); this is not good in itself, nor productive of good effects, and cannot be well pleasing to God, who himself is no respecter of persons. The New International Dictionary of NT Theology by Colin Brown says, prosopon face; prosopolempsia partiality, bias; prosopolempteo show partiality, give a biased judgment; prosopolemptes, biased, taking sides; aprosopolemptos, unbiased. Prosopon, face, originally it probably meant that which struck the eye (pros towards, and ops eye), that which one looks at. In secular Greek it meant face, death-mask, actor’s mask, then (figuratively) the part played by the actor. prosopon is also used in the compound words prosopolempsia, prosopolemptes, prosopolempteo which are all compounded with a form of the verb lambano (literally, take). This translates the Hebrew nasa’, lift up the face of the one who has bowed humbly in greeting, i.e. to acknowledge him. God does not allow himself to be influenced by appearances or respect of persons (Dt 10:17, in LXX thaumazo, esteem). Equally the earthly judge must refrain from all partiality (Lev 19:15, Dt 1:17, 6:19, cf. in the NT Mk 12:14, Jude 16, Gal 2:6). Prosopolempsia which first occurs in the NT means partiality or bias (Rom 2:11, Efe 6:9, Col 3:25, Jam 2:1). In Jam 2:9 prosopolempteo means to show partiality. These passages warn against common preferences (e.g. of the rich), pretences (eyeservice, Col 3:22), self-deceit (Col 3:25), disdain (e.g. of slaves), special religious claims (e.g. by the Jews). They are always based on the fact that God is impartial (prosopolemptes, Acts 10: 34) and acts impartially (aprosopolemptos, I Pet 1:I7), and shows to all one and the same grace.

Lam 4:16 – The anger of the LORD hath divided them; he will no more regard them: they respected (nasa) not the persons of the priests, they favoured not the elders.

Mal 1:8 – And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept (nasa) thy person? saith the LORD of hosts.

Mal 2:9 – Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial (nasa paniym) in the law.

Rom 2:11 – For there is no respect of persons (prosopolepsia – from prosopon, which comes from pros, for or towards, and ops, the visage, and lambano – to take a hold of the appearance – Jn 7:24) with God.

McClintock and Strong’s Cyclopedia says, Respect Of Persons, prosopolepsia, Rom 2:11; Eph 6:9; Col 3:25; Jam 2:1; a later Greek word, found only in the NT, and modelled after the use of nasa; with paniym, partiality for individuals. God appointed that the judges should pronounce sentence without respect of persons (Lev 19:15; Dt 16:17, 19). That they should consider neither the poor nor the rich, the weak nor the powerful, but should attend only to truth and justice. God has no respect of persons. The Jews complimented our Saviour that he told the truth, without respect of persons, without fear (Mt 22:16; Isa 32:1-16). Jude (v16), instead of the phrase to have  respect of persons, has to admire persons. Our English term respect seems to imply some kind of deference or submission to a party; but this is not always the proper meaning to be annexed to it in Scripture. When we read (Ex 2:25) God had respect to the children of Israel, it can only express his compassion and sympathy for them; when God had respect to the offering of Abel (Gen 4:4), it imports to accept favorably, to notice with satisfaction (Comp. I K 8:28; Num 16:15). AT Robertson’s Word Pictures of the NT says, respect of persons means to take note of the face (prosopon, lambano), to judge by the face or appearance. Matthew Poole’s Commentary says, this (Rom 2:11) seems to be borrowed from II Ch 19:7, and Dt 10:17. You have the same again, Acts 10:34: see Job 34:19, Gal 2:6, 3:28, Eph 6:9, I Pet 1:17. Obj. God loved Jacob, and hated Esau, when they were yet unborn, and had done neither good nor evil. Answer. This was not properly a respecting of persons, because God did not this as a judge, but as an elector: so the apostle states it, Rom 9:11-13. God is gracious to whom he will be gracious, and may do what he will with his own. John Gill’s Expositor says, This passage respects matters of strict justice, and is a forensic expression relating to courts of judicature, where persons presiding are to have no regard to the faces of men, but do that which is strictly just between man and man; and does not respect matters of grace and free favour, such as giving alms, forgiving debts, etc.. A judge, as such, is to regard no man’s person, but to proceed in matters before him, according to the rules of law and justice; should he do otherwise, he would be chargeable with being a respecter of persons. CBL says, this verse states the third principle of God’s righteous judgment: There is no respect of persons with God. Prosōpolēpsia, respect of persons, comes from prosōpon, face, and a form of the verb lambanō, receive. Thus it means receiving of face. It is variously rendered no partiality, no human preferences, no favoritism, no attention to this world’s distinctions, undue favor or unfairness. In Mayor’s commentary, The Epistle of St. James, the author states, In its strict sense the Greek would mean to accept the outside surface for the inner reality, the mask for the person.

Eph 6:9 – And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons (prosopolepsia) with him.

Col 3:25 – But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons (prosopolepsia).

Acts 10:34 – Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons (prosopoleptes):

AT Robertson’s Word Pictures in the NT says, Respecter of persons (προσωπολημπτης). This compound occurs only here and in Chrysostom. It is composed of προσωπον face or person (προς and οψ, before the eye or face) and λαμβανω. The abstract form προσωπολημψια occurs in Jam 2:1 (also Rom 2:11, Eph 6:9, Col 3:25) and the verb προσωπολεμπτεω in Jam 2:9. The separate phrase (λαμβανειν προσωπον) occurs in Lk 20:21, Gal 2:6. The phrase was already in the LXX (Dt 10:17, II Ch 19:7, Ps 82:6). Luke has simply combined the two words into one compound. The idea is to pay regard to one’s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.

Mt 22:16 – And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person (prosopon) of men.

Gal 2:6 – But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person [prosopon]:) for they who seemed to be somewhat in conference added nothing to me:

Jude 16 – These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons (prosopon) in admiration because of advantage.

I Pet 1:17 – And if ye call on the Father, who without respect of persons (aprosopoleptos) judgeth according to every man’s work, pass the time of your sojourning here in fear:

Respect of person means that you pick and choose who you will preach/teach to (judge righteous judgment), if you ever preach/teach to those whom you think will believe the truth, you won’t preach to your family, your friends, your boss, because of what they might say, feel or do unto you. We have a fear of what the outcome might be, instead of fearing God.

Mt 10:28 – And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

The best explanation of respect of persons is in James.

Jam 2:1 – My brethren, have (echo – hold – imperative mood, a command) not the faith (understanding and conviction as per Heb 11:1) of our Lord Jesus Christ, the Lord of glory, with (en – our word “in”) respect of persons (prosopolepsia).

2 – For if there come unto your assembly (sunagoge – our word synagogue, meaning a mass of people gathered together, not necessarily an assembly of believers) a man with a gold ring, in goodly (lampros – expensive) apparel (esthes – clothing), and there come in also a poor man in vile (rhuparos – dirty and filthy) raiment (esthes);

3 – And ye have respect (epiblepo – to look upon) to him that weareth the gay (lampros) clothing (esthes), and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool (hupopodion – we get the word podium from that, which means a place to rest your feet):

4 – Are ye not then partial (diakrino – the method of judging) in yourselves, and are become judges (krites – a judge a decider) of evil thoughts?

5 – Hearken, my beloved brethren, Hath not God chosen (eklegomai – elected, selected) the poor (ptochos – one who only obtains his living by begging) of this world rich in faith, and heirs of the kingdom which he hath promised to them that love (agape) him?

6 – But ye have despised (atimazo – dishonored, insulted treat with contempt, treat with contempt, whether in word, deed or thought) the poor (ptochos). Do not rich men oppress (katadunasteuo – to exercise harsh control over one) you, and draw (helko – drag) you before the judgment seats (kriterion – we get our word criteria, meaning court of law, where decisions are made)?

7 – Do not they blaspheme that worthy (kalos – good or beautiful) name by the which ye are called?

8 – If ye fulfil the royal law according to the scripture, Thou shalt love (agapao) thy neighbour as thyself, ye do well (kalos):

9 – But if ye have respect to persons (prosopolepteo), ye commit sin, and are convinced (elegcho – reproved or rebuked) of the law as transgressors (parabates – breaker or violator).

If we look at the outward appearance (favoring) of those that do not know the truth of God or those that know truth as well, and we decide not to preach to them out of fear (instead of fearing God), it is sin. We know that they need to hear the truth, whether they embrace it or not, but we tense up and chicken out. James said the following,

Jam 4:17 – Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

A great example of this is in the OT when God rebuked the prophet Samuel.

I Sam 16:1 – And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.

2 – And Samuel said, How can I go? if Saul hear it, he will kill me. And the LORD said, Take an heifer with thee, and say, I am come to sacrifice to the LORD.

Samuel had grown to love Saul, the 1^st king in Israel. He loved him so much that he feared Saul more than God and he was a prophet of God.

3 – And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee.

4 – And Samuel did that which the LORD spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably?

5 – And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.

6 – And it came to pass, when they were come, that he looked (ra’ah – to stare, gaze, to see) on Eliab, and said, Surely the LORD’S anointed is before him.

7 – But the LORD said unto Samuel, Look (nabat – to look, behold or consider) not on his countenance (mar’eh – outward appearance), or on the height of his stature; because I have refused (rejected) him: for the LORD seeth not as man seeth (ra’ah); for man looketh (ra’ah) on the outward appearance (‘ayin – LXX word is prosopon), but the LORD looketh (ra’ah) on the heart.

Even though Samuel was the prophet of God, it didn’t stop him from judging after the outward appearance. We all do this, and God calls “judging after the outward appearance” a sin. Not only are we to separate from unbelievers, but we are to separate from brothers and sisters that walk disorderly.

I Co 5:9 – I wrote unto you in an epistle not to company (sunanamignumi – to mix, blend or mingle together – II Th 3:6, 14, Hos 7:8 – the opposite is mignumi – Ps 106:35) with fornicators (pornos – a derivative is porne –I Co 6:16, Rev 17:1, 5, 15-16, 19:2, Gen 38:15, Pro 7:10, Isa 1:21, Jer 3:3, Ezk 16:26-28 – it can mean literal sexual intercourse or spiritual adultery by going after other gods or other belief systems, while being married to God. Another derivative is porneuo – I Co 10:8 [Num 25:1-9], Rev 2:14, 20, 17:2, 18:3, 9, I Ch 5:25, Ps 106:39, Jer 3:6-8, Ezk 6:9, 16:15, 23:19, Hos 3:3, 4:10, 14. The last derivative is porneia – Mt 5:32, Acts 15:20, 29, 21:25, Rev 2:21, 14:8, 17:2, 4, 18:3, 19:2, Num 14:33, Jer 2:20, 3:2, 9, 13:27, Ezk 16:25, 36, 23:1-49):

The reason Paul is writing this is because at the very beginning of this chapter the church at Corinth had mentioned many things to Paul regarding how to live spiritually and how to apply it. They were spiritually young and weak and had sin going on in the community of believers, a man was having an affair with his father’s wife and no one was judging the matter. Paul was rebuking them for staying quiet and letting this sin to continue going on in the church (I Co 5:1-8).

10 – Yet not altogether with the fornicators of this world, or with the covetous (pleonektes – to want more, an idolater – Eph 5:5 – pleonekteo – Ezk 22:27, Hab 2:9, II Co 2:11, 7:2, 12:17-18, I Th 4:6 – pleonexia – Col 3:5, Jud 5:19, Ps 119:36, Jer 22:17, Ezk 22:27, Hab 2:9), or extortioners, or with idolaters (eidololatreia – to serve what you see); for then must ye needs go (exerchomai) out of (ek – our word exit) the world.

Paul is saying there is no way that a believer can separate himself from everyone on this world.

11 – But now I have written unto you not to keep company (sunanamignumi), if any man that is called (onomazo – named) a brother (but who is my brother? Mt 12:46-50, Mk 3:31-35, Lk 8:19-21) be (e – or) a fornicator (pornos), or (e) covetous (pleonektes ), or (e) an idolater (eidololatres), or (e) a railer (loidoros – verbal abuse, wounding a person with reproach as with a sting, harassed verbally, like a person saying to his congregation that there are consequences for not obeying his command, not the Lord’s command but the pastor/missionary’s command – Pro 26:21, 27:15 – midyan – strife, contention. A derivative is loidoria – I Tim 5:14, I Pet 3:9, Pro 10:18, 20:3 – to slander. Another derivative is loidoreo – Jn 9:28, Acts 23:4, I Co 4:12, I Pet 2:23 – from loidos, meaning mischief), or (e) a drunkard (methusos – from methuo – to be drunk, but it also means spiritual drunkenness, mixing truth with a lie – Isa 19:14, 28:1-7, 51:12, Jer 51:7, Rev 17:2, 6), or (e) an extortioner (harpax); with such an one (with such a believer as the one on this chapter) no not to eat (sunesthio – to eat with).

Paul is saying that we are to separate from believers and unbelievers that walk in this manner. But what does it mean to separate yet not altogether? We are like pilgrims as Abraham said (Gen 23:4). We live in this world, but we are not of the world. We separate as much as we can, but not entirely from the world of unbelievers. It is impossible, we live here, otherwise we would have to leave this world as Paul mentioned.

I Ch 29:15 – For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.

Ps 39:12 – Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.

Ps 119:19 – I am a stranger in the earth: hide not thy commandments from me.

Jn 15:19 – If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

Jn 17:14 – I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

Jn 17:16 – They are not of the world, even as I am not of the world.

While we are here on this earth, we must live among those that are of this world. If we work with those that don’t believe God, we just give them their just due, we say good morning, good night, we help them out when they need help, etc…remember, we work with them, but we don’t have to hang out with them after work or during work, nor eat lunch with them. If you’re at the supermarket or any store, where you have preached to the cashier or cashiers, if they say, “how are you?”, we answer with “I’m fine and you?”. There is nothing wrong with this in itself. We are not sinning. I wouldn’t share truth with them anymore, since they rejected it or have not said a word about it, but we are not to be mean, nasty or abrasive to them, this will bring reproach upon the name of God, and are taking the Lord’s name in vain (has nothing to do with cussing, it has to do with you representing him wrongfully, your lifestyle has to line up with what you supposedly believe). We just continue searching for the elect, not arguing with unbelievers. We separate from them in the sense that we are not to eat with them, hangout with them, not go out of our way for them, and not to keep them in our circle of friends. What is a friend?

Jn 15:14 – Ye are my friends, if ye do whatsoever I command you.

Jam 4:4 – Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

Our definition of friends and what Jesus defines as friends is 2 complete opposites. Friends and friend in these verses is the word philos, which comes from phileo (“love”), meaning affection or fondness. Our friends (brothers), as per Jesus, are those that walk in his commandments (II Jn 6, I Jn 5:3).

Rev 3:19 – As many as I love (phileo – present tense, active voice, subjunctive mood, meaning it is a continual daily love, but not agape), I rebuke and chasten: be zealous therefore, and repent.

These are the ones we are to have an affection for, not those that you define as friends. If our acquaintances (friends) refuse and reject to do what God commands and then they want to argue about it or make excuses as to why they don’t believe then they are not our friends but the enemies of God. Even if they don’t argue, but never mention anything about God, we are to leave them alone. When they don’t say anything in return, it is worse than saying anything. Silence is worse than speaking or responding. We are not to even salute them. Why not? Because they hate God and his word and anyone that represents him on this earth. The prophets spoke for God and they were hated by their own. And besides that, Why would I say hi or goodnight to someone that rejects and hates God?????? It makes no biblical sense to me as to why we keep sinful people in our lives, I guess we are a glutton for God’s punishment.

II Jn 9 – Whosoever (pas – all) transgresseth (all those that transgress), and abideth not in the doctrine (the teaching) of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

10 – If there come any unto you, and bring not this doctrine (what doctrine?, the doctrine of Christ of course), receive (lambano – to take with the hand, to associate with oneself as a companion – imperative mood, a command, not an option) him not into your house (who’s house are we – Heb 3:6), neither (kai – and or even) bid (lego – speak – imperative mood, a command, not an option) him God speed (chairo – salute them):

11 – For he that biddeth (lego) him God speed (chairo) is partaker (koinoneo – to communicate or fellowship) of his evil deeds (because you are putting your approval of their doctrine and you are not obeying God, you are dissing the doctrine of Christ).

When it comes to believers, it is totally different than with unbelievers.

Mt 18:15 – Moreover if thy brother shall trespass against thee (what is the context of this chapter? Isn’t it about causing baby sheep to stumble and apostatize, because of offences? V1-14), go and tell him his fault between thee and him alone (even if it isn’t an offence and we think something is wrong, or someone rubbed you the wrong way, we should still go to them and talk, because that is what we do when we think something is not right, even in the world): if he shall hear thee, thou hast gained thy brother (all is well, but what do we do “if” he doesn’t hear?).

16 – But if he will not hear thee, then take with thee one or two more (one or two more what? 2 or 3 more witnesses that do not know anything about this situation, they are just there to hear the matter between both parties and judge the matter righteously – John 7:24, Dt 17:2-20), that in the mouth of two or three witnesses every word may be established (let the witnesses judge the matter, without us trying to bribe them to be on our either side).

17 – And if he shall neglect to hear them (presumptuously, rebellious), tell it unto the church (New Jerusalem): but if he neglect to hear the church, let him be unto thee as an heathen man and a publican (cut them off, separate from them).

Why do you think that lady liberty has a scale in one hand and then blind folded?

A sister verse is Luke 17.

Lk 17:3 – Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

And this quoted from the OT.

Lev 19:15 – Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour (John 7:24, Mt 7:1).

16 – Thou shalt not go up and down as a talebearer (talking mess behind others back) among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.

Pulpit Commentary says, Neither shalt thou stand against the blood of thy neighbour; that is, thou shalt not endanger his life, which is the result of the worst kind of talebearing, namely, bearing false witness against him. Thus the effect of the false witness of the two men of Belial against Naboth was that “they carried him forth out of the city, and stoned him with stones, that he died” (they cut him off unrighteously and separated from him unrighteously, death means separation, the separation of pneuma, the spirit, the breath from the body – I K 21:13, cf. Mt 26:60, 27:4). John Gills Expositor says, neither shall thou stand against the blood of thy neighbour; either by bearing a false testimony, whereby his blood is in danger of being shed when innocent; or by being silent, and not hearing a testimony for him, whereby the shedding of his innocent blood might have been prevented; either way may be interpreted standing against it: the Jewish writers think, that a man by this law, is bound to do all he can to preserve the life of his neighbour, when it is by any means in danger, by drowning, or by thieves and wild beasts, so Jarchi: I am the Lord; the just and righteous One, who will resent and punish for all unjust proceedings in courts of judicature, secret tale bearing, doing any injury to another, or not preventing it when in the power of his hands.

17 – Thou shalt not hate (what is the opposite of hate if we are not to hate?, agape/love? we are to agapao our brother) thy brother in thine heart (in thine understanding): thou shalt in any wise rebuke thy neighbour, and not suffer sin (when there is sin involved, we are to rebuke/reprove, admonish our brother/neighbor, we are not to allow/suffer sin) upon him (that thou bear not sin for him by not giving him agape – Lk 17:3).

Pulpit Commentary says, On the one side we are not to hate our brother in our heart, whatever wrongs he may commit; but on the other side, we are in any wise to rebuke our neighbour for his wrong doing. So our Lord teaches, “if thy brother trespass against thee, rebuke him” (Lk 17:3); and he appoints a solemn mode of procedure, by which this fraternal rebuke is to be conveyed in his Church: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican” (Mt 18:15-17). Therefore St. Paul warns his delegates, Timothy and Titus, “Them that sin rebuke before all” (I Tim 5:20). “Reprove, rebuke” (II Tim 4:2). “Rebuke them sharply” (Tit 1:13). “Rebuke with all authority” (Tit 2:15). By withholding reproof in a bitter spirit, or from a feeling of cowardice, we may become partakers of other men’s sins. Whoever fails to rebuke his neighbour when he ought to do so (bears sin on his account), God’s people are their brothers’ keepers (Gen 4:9). John Gill’s Expositor says, thou shalt in any wise rebuke thy neighbour, for any sin committed by him, though secretly, yet known; which rebuke should be private, and repeated as may be found necessary, and given gently in meekness and tenderness: and not suffer sin upon him; unconvinced of, unrepented of and persisted in, which may prove of fatal consequence to him; and therefore to let him alone, and go on in it without telling him of it, and reproving him for it, would be so far from acting the kind and friendly part, and showing him love and respect, that it would be an evidence of hating him at heart, at least it might be strongly suspected: or, “and not bear sin for him”; become a partner with him in his sin, and so become liable to bear punishment for it; which is a strong reason for reproving sin, in a proper manner, lest we should be partakers of other men’s sins (see I Tim 5:20, 22).

18 – Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love (agapao) thy neighbour as thyself: I am the LORD.

More verses on separation.

Rom 16:17 – I beseech you, brethren, mark (skopeo – our word scope, meaning to aim at, point out) them which cause divisions (dichostasia – two standings, two truths) and (kai – even) offences (skandalon – causes of offense, to cause to apostatize, if one is causing divisions then it is a skandalon, an offense – causing others to stumble, putting them in a snare and sinning against the brethren – same word used in Mt 18:6-9, 13:41, 24:10, Ps 119:165, Lev 19:14, Jos 23:13, Jud 2:3, 8:27, I Sam 18:21, Ps 106:36) contrary (para – parallel) to the doctrine which ye have learned (manthano – a derivative of mathetes/disciple – and one can not learn unless he his bearing his cross daily, dying daily, self denial – Lk 9:23, 14:27); and avoid (ekklino – to turn and deviate, an imperative mood, a command, not an option) them.

Paul said, we are to “mark them” which cause divisions and offences. Mark is the word skopeo. TDNT says, the meaning is to look at, especially to look at critically as the judge does. CBL says, in secular Greek skopeō is used in the sense of examine carefully either as a judge, a philosopher (the skeptics were a school of philosophers), or as a historian. An actor reads his audience and performs accordingly. Skopeō is also used to describe an inspection of evidence for determining the right time or circumstances for action to accomplish a purpose.

II Th 3:6 – Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw (stello – to remove, to cease – II Co 8:20) yourselves from every brother that walketh disorderly (ataktos – it is the opposite of tasso, an orderly arrangement), and not after the tradition which he received of us.

Our God is a God of order, if you walk out of order then you must be dealt with as per the scriptures, not because we want to, but because we have to, we are commanded to, either he uses other believers to help those that walk disorderly (through reproof, reproving, rebuking or admonishing) to walk the way he or she should be walking or he will intervene and do it himself and I prefer some other believer helping me, then waiting for God to do it, because it is not going to be pretty when he does it, because sometimes or I should say, most of the times we refuse to listen to our brethren (whom God had put it in their hearts to do so) for our walking disorder/walking in error and in sin. And to walk doesn’t necessarily mean to take steps as in putting one foot in front of the other. That is not what walk/peripateo means biblically, it can mean that but the majority of times it is mentioned it is used figuratively. CBL says, peripateō literally means to walk (pateō) around (peri). It is one among many of the members of pateō compounds. Peripateō became particularly associated with walking and talking or walking and teaching. This happened to such an extent that Peripatetics were recognized as a unique philosophical group. Specifically the Peripatetics were associated with Aristotle, who used to deliver his lectures (his walkings, he called them) as he walked. He probably got this idea from Plato, his teacher. Gradually, however, the term lost its specificity and became linked to philosophers in general. The metaphoric sense, to live, to conduct one’s life, did not truly become common until the Septuagint (Liddell-Scott; Kittel). Any link with philosophy is alien to the Septuagint translators’ use of peripateō. A literal usage is well known (Ex 21:19, Jud 21:24, II Sam 11:2), but more importantly there is a consistent metaphoric understanding. Ordinarily hālakh is the Hebrew translated by peripateō. Metaphorically God’s voice walks in the Garden. This rather unique image seems to denote God’s presence, His existence in the Garden (Gen 3:8, 10). On only one other occasion is God depicted in such terms (Ps 104:3). Another unusual example is Job 20:25. Zophar reflected that terrible fears tread over man. Here the image of walking or treading physically comes to mind; but it is a metaphor, nonetheless. In other metaphoric examples walking refers to how one lives, i.e., how one conducts his life morally, spiritually, religiously, and otherwise. The instructions of childhood can guide us throughout our life’s walk (Pro 6:22, cf. Eccl 4:15). The personified figure of Wisdom walks in the way of righteousness along the paths of justice. Here other figures common to walking (way, path) join the imagery (Pro 8:20). God will take into account how one walks, according to the Preacher (Eccl 11:9); consequently men should live blameless lives even in youth, when life seems so free. Peripateō occurs in every NT book except the Pastoral Epistles, Jam, Phil, and II Pet. Such a wide usage suggests its theological value and import to the writers. Literal walking is depicted by peripateō for the most part in the Gospels and Acts (Mt 4:18, 9:5, Lk 7:22, Jn 6:19, 10:23; throughout Acts). In the fourth Gospel, however, peripateō assumes theological significance as it becomes one of the many terms for describing the spiritual life-style of the individual. Jesus is the light of the world that shines in order to allow those in darkness to see (8:12). Without the light men stumble in their walk (Jn 11:10, cf. 12:35). Only faith in Jesus permits walking in the light, which is itself the only true life. And yet men love darkness because of their evil deeds (Jn 3:19). In his epistles John expanded this theme of walking in the light as an image of Christian faith (I Jn 1:6, 2:6, II Jn 4, 6, III Jn 3-4 of walking in the truth [Jn 14:6]). Paul, likewise, employed walking imagery to describe the Christian life-style. One either walks according to the sinful nature (Rom 8:4, cf. I Co 3:3, II Co 10:3) or in/by the Spirit (Gal 5:16). Paul admonished believers to walk worthy of the Lord (Col 1:10, I Th 2:12, cf. Eph 4:1), not according to the course of this world (Eph 2:2). Believers are to walk in newness of life (Rom 6:4), in love . . . as children of light (Eph 5:2, 8). Paul’s own life-style stands as a model for believers (Php 3:17, cf. I Th 4:1). Thus in the NT peripateō takes on particular significance and denotes the general life-style—ethical, moral, religious. Through the Spirit’s work believers can live/walk as godly people, pleasing to God; in contrast they may walk as children of darkness according to the spirit of this present evil age.

7 – For yourselves know (eido – you see and perceive) how ye ought to follow (mimeomai – from mimetes, meaning to mimic or imitate – I Co 4:16, 11:1, Php 3:17, I Th 1:6-7, Php 4:9, I Tim 4:12, Tit 2:7, I Pet 5:3) us (the text actually says, how it is necessary to imitate us): for we behaved not ourselves disorderly (ataktos) among you;

8 – Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:

Pulpit Commentary says, Neither did we eat any man’s bread; a Hebraism for neither did we get our sustenance, as bread was the staff of life. For nought; gratis, free of expense. But wrought with labour and travail night and day, that we might not be chargeable unto any of you. The apostle makes the same declaration in his First Epistle, expressed in almost similar terms: For ye remember, brethren, our labour and travail; for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God (I Th 2:9). A.T. Robertsons Word Pictures of the NT says, to eat bread is merely a Hebraism for eat (II Th 3:10). See I Th 2:9 for labour and travail, and night and day for rest of the verse in precisely the same words. John Gills Expositor says, For yourselves know how ye ought to follow us, the apostle goes on to dissuade from that which denominates persons disorderly walkers, and exposes them to the censure of the church, and that partly by the example of the apostles, and partly by their command. He appeals to them, to their knowledge and judgment, it being a thing well known to them, that they ought to walk as they had the apostles for ensamples; for who should they follow but their spiritual fathers, shepherds, and guides? and especially so far as they were followers of Christ, as they were, in the case referred unto, working with their own hands: for we behaved not ourselves disorderly among you; they could appeal to them as witnesses, and God also, how holily, justly, and unblameably they walked among them (see I Th 2:10), and particularly, that they did not live an idle and inactive life among them (like missionaries do, always asking for handouts and begging other poor believers to support them and “their” so-called work). Neither did we eat any man’s bread for nought, or freely, at free cost, without paying for it; he signifies, that what they ate, they bought with their own money, and lived on no man, without giving him a valuable consideration for what they had; though if they had not paid in money for their food, they would not have ate it for nought, since they laboured among them in preaching the Gospel to them; and such labourers are worthy of their maintenance (Lk 10:7), though the former sense is the apostle’s here: but wrought with labour and travail night and day: not only laboriously preaching the Gospel to them, as often as they could have opportunity, but working very hard and incessantly with their hands, at the occupations and trades they had been brought up to; and that of the Apostle Paul’s was a tentmaker, at which he sometimes wrought, thereby ministering to his own, and the necessities of others (Acts 18:3, 20:34), nor was this inconsistent with his learning and liberal education. It was usual with the Jewish doctors to learn a trade, or follow some business and calling of life. The apostle’s end in this was, that we might not be chargeable to any of you; or burdensome to them, they being for the most part poor; and the apostles being able partly by their own hand labour, and partly by what they received from Philippi (Php 4:16), to support themselves, chose to that they might not lie heavy upon them, and any ways hinder the spread of the Gospel among them, at its first coming to them. And so Maimonides says the ancient Jewish doctors behaved, and with a like view: wherefore, says he, if a man is a wise man, and an honourable man, and poor, let him employ himself in some handicraft business, even though a mean one, and not distress men (or be burdensome to them); it is better to strip the skins of beasts that have been torn, than to say to the people, I am a considerable wise (or learned) man, I am a priest, take care of me, and maintain me; and so the wise men have ordered: and some of the greatest doctors have been hewers of wood, and carriers of timber, and drawers of water for the gardens, and have wrought in iron and coals, and have not required anything of the congregation; nor would they take anything of them, when they would have given to them.

9 – Not because we have not power (exousia – authority), but to make (didomi – give) ourselves an ensample (tupos – pattern, it is our word type) unto you to follow (mimeomai – mimic or imitate) us.

Matthew Poole’s Commentary says, But to make ourselves an ensample unto you to follow us: it is desirable to follow good examples, but more to become a good example: and as the old verse is true, Regis ad exemplum, &c., so the old proverb, “Like priests, like people”; and to follow them is to imitate them, as I Co 11:1: Be ye followers of me, even as I also am of Christ. He is the first pattern, and others are to be regulated by it; and so far, and no further, to be imitated. As ministers ought to be patterns, Tit 2:7, I Pet 5:3; so the people ought to be followers, and their sin will be the greater if they follow not their doctrine, when it is exemplified in their practice.

10 – For even when we were with you, this we commanded you, that if any would not work (unwilling to work), neither should he eat (Gen 3:19, Pro 13:4, 20:4, 21:25, I Th 4:11, Eph 4:28).

11 – For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

Pulpit Commentary says, there is here a paranomasia or play upon words, the words “working” and “busybodies” being cognate. It is difficult to preserve the resemblance in a translation. “Busy only with what is not their own business” (Jowett); “Working at no business, but being busybodies” (Ellicott); “Not busy, but busybodies” (Wordsworth). The word “busybodies” denotes busy in useless and superfluous things, about which one need not trouble himself — occupied about trifles. The apostle refers to the fanatical excitement in the Church on account of which the Thessalonians, instead of occupying themselves with the fulfilment of the duties of their earthly calling, busied themselves about matters which were unprofitable and vain. Busybodies are idle, yet busy; idle as regards their own work, but busy with the business of others; ever meddling with what belongs not to them; always counselling others and interfering with their concerns, whilst neglecting their own; -a character at once mean and degrading, the cause of much annoyance to themselves and of mischief to others. A.T. Robertson’s Word Pictures of the NT says, doing no business but being busy bodies. The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts 17:5) (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.

12 – Now them that are such we command and exhort by (dia – through) our Lord Jesus Christ, that with quietness (hesuchia – description of the life of one who stays at home doing his own work, and does not officiously meddle with the affairs of others) they work, and eat (present tense, active voice, subjunctive mood, meaning it is a continual eating of) their own bread (and not the bread and earnings of others).

CBL says, his exhortation to keep “quiet, silent (hesuchia)” was to correct the tendency of some to disturb others and thus bring reproach upon the gospel. John Gill’s Expositor says, that with quietness they work: with their own hands, at their proper callings, and so support themselves, provide for their families, and have something to give to them that are in need; by which means they will live peaceable and quiet lives, in godliness and honesty, and not disturb the peace of neighbourhoods, churches, and families: and eat their own bread; got by their own labour, and bought with their money, and not the bread of others, or that of idleness. Pulpit Commentary says, Now them that are such we command and exhort by our Lord Jesus Christ; in him, as the source of authority; “In his Name.” That with quietness. In contrast to being busybodies, with calmness of spirit, freedom from excitement. They work and eat their own bread; not the bread of others, but their own, for which they have laboured and which they have earned. They would thus be independent of the liberality and generosity of others (For similar exhortations, see I Th 4:11; Eph 4:28). Matthew Poole’s Commentary says, that with quietness they work: working is set opposite to their idleness, and quietness to their busy meddling where they ought not, whereby they might occasion strife. The apostle here, and in many other places, requires Christians to live peaceably, as II Co 13:11, Col 3:15, I Th 5:13, Heb 12:14. And eat their own bread; not to live as drones, upon another’s labours; yet he forbids not dealing their bread to the hungry, nor requires this of the poor that are necessitated to live upon alms. And by eating their own bread the apostle means, maintaining themselves and families, for bread is taken in Scripture for all things that maintain the natural life: and the apostle here insinuates a blessing upon honest labour, that thereby men shall have bread of their own; and doth assert property against that community which some have pleaded for, the civil right that men have to what they honestly get and possess; but hereby condemns oppressors, pirates, robbers, cheaters, usurpers, yea, and tyrannical princes, who maintain themselves upon the spoil of others, and take their bread out of others’ mouths; and why not also such as are not quiet and contented with their own portion, but either envy others, or murmur against providence?

13 – But ye, brethren, be not weary in well doing (Jam 4:17, I Tim 6:18).

John Gill’s Expositor says, But ye, brethren, the rest of the members of the church, who were diligent and industrious in their callings, minded their own business, and did not trouble themselves with other men’s matters, took care of themselves, and their families, and were beneficent to others: be not weary in well doing; which may be understood generally of all well doing, or of doing of every good work; which is well done when done according to the will of God, in faith, and from a principle of love, and in the name and strength of Christ, and with a view to the glory of God: or particularly of acts of beneficence to the poor; for though the idle and lazy should not be relieved, yet the helpless poor should not be neglected. This the apostle observes, lest covetous persons should make an handle of this, and withhold their hands from distributing to any, under a notion of their being idle and disorderly; or lest the saints should be tired, and become weary of doing acts of charity through the ingratitude, moroseness, and ill manners of poor people (see Gal 6:9). Pulpit Commentary says, But ye, brethren; contrasted with those who walk disorderly, ye who have not neglected your worldly employments. Be not weary in well doing; or, as it is in the margin, [faint not in well doing]; “lose not heart in well doing” (Ellicott). The phrase has been differently interpreted. Thus Chrysostom explains it that indolent persons, however justly they may be condemned, must not be suffered to perish from want — a meaning opposed to the context. Calvin renders it that, although there are many that are undeserving and abuse our liberality, we must not on this account leave off helping those who need our aid: let not the sloth of those disorderly persons hinder or damp your charity — a most needful admonition, but it does not exhaust all that is meant by the precept. Others restrict it to diligence in our earthly duties: though others be idle, working not at all, let not their example lead you astray; be not ye weary in doing what is right and proper (Lunemann). But the phrase is to be understood in its general sense, denoting holy and upright conduct (see Gal 6:9, where the same exhortation is given). Matthew Poole’s Commentary says, But ye, brethren: the apostle now directs his speech to those of the church that were not guilty of the disorders before mentioned, to whom he speaks in mild and familiar language, as if the others deserved not to be so called. Be not weary in well doing: and that which he speaks to them is, not to be weary of well doing. The Greek word is often used about sufferings, as II Co 4:1, Eph 3:13; and then usually translated fainting, and which seems to be its most proper use, to shrink or faint as cowards in war; it signifies a receding or fainting, or tiring in our duty, because of the evil that attends it. Sometimes it is used of prayer, Lk 18:1; and sometimes generally of all duties of religion, which are generally called well doing, Gal 6:9, and signifies either a slothfulness in them, or weariness of them: as those whom the prophets complain of, Am 8:5, Mal 1:13. The apostle useth the same word in this sense, Gal 6:9: Let us not be weary in well doing; and in the text, those that did walk orderly, he exhorts them to hold on their course, either more peculiarly to the works of charity, which are called well doing, Php 4:14; though those that worked not did not deserve them, or enjoy them, yet this should not discourage them from practising them towards others: or the word may extend more generally to all good works; we should persevere in them without fainting or weariness, notwithstanding the evils that may threaten us therein.

14 – And if any man obey not our word by this epistle, note that man, and have no company with (sunanamignumi) him, that he may be ashamed (entrepo – to turn about – a synonym for repentance).

Matthew Poole’s Commentary says, Here we have further commandments given concerning the disorderly; in case of obstinacy, to proceed further against them. The apostle had given commandments about their walking in his first preaching to them, after that he repeats them in his First Epistle, and again in this Second. And now if any man obey not our word by this epistle, saith he, note that man; and he would have none excepted, either through fear or favour, and nothing done by partiality, I Tim 5:21. What is meant by noting is disputed among expositors; more seems to be meant than marking them, Rom 16:17. Some take it for what we call excommunication; either the casting him out of the church, which is the greater, or suspension from the Lord’s supper, which is the lesser. As there were degrees of church censure among the Jews, so also we read practiced in the gospel church, as is evident in the councils. Others think it is no more than a withdrawing from him, as was mentioned before, II Th 3:6; but then the apostle saith the same thing over again, which seemeth needless. And he speaks here of some greater contumacy than before, when his word in this Second Epistle is not obeyed. We may suppose the apostle may mean not only a withdrawing from familiarity with him, but exposing his name to some public notice in the church, that both his crime and his name should be publicly noticed; as the apostle speaks of Hymeneus and Alexander, and Philetus, by name in his Epistles that were made public. Semeioo, note him by a sign, as the word signifies, which cannot well be done by a mere withdrawing. And seeing he speaks here of one that is not only disorderly, but obstinate, some further and more signal act of discipline is to be inflicted on him. And what word the apostle refers to in this Epistle as not obeyed is not expressed, neither need we limit it, but it may be meant of all his commandments herein, to which obedience was required. And the word, as written, is the word of God, and is to be obeyed as well as that which is preached. And have no company with him; or be not mingled with him, which refers either to his crime, as the Greek word is so applied, Eph 5:11, or to his person also, as the word is used, I Co 5:9. And yet some think the apostle here forbids only civil communion, not sacred, because the word in the text is generally so used, and so rendered by expositors; but sacred communion is expressed in the NT by another word, I Jn 1:3. And if meant of sacred, it is then casting him out of the church, which is a delivering him up to Satan: And that seems not to agree with what follows: Admonish him as a brother; and so not to be accounted as a heathen or a publican, Mt 18:17. And we know admonition goes before casting out. But to be thrust out of the company of the people of God in all civil, friendly society, is a great punishment and affliction. And some think, that the noting of him was to be done by the governors of the church, and the renouncing his company, by all the people: let the reader judge. That he may be ashamed: the end of both is here expressed. This is not added before as a reason of withdrawing, and therefore some think the apostle required that only to avoid the infection of sin by familiar society; but this further proceeding here mentioned is to make the man ashamed that is obstinate in disobedience; but we need not so limit it. And this making him ashamed is not to be out of hatred to his person, but for his good, as all church censures ought to be so intended, to bring him to that shame that may be the first step to true repentance. There is a shamefulness in sin; and when sinners repent, they see it, and are ashamed, Isa 1:29, Ezk 16:61, Rom 6:21; and God complains of sinners when not ashamed, Jer 3:3. Shame is a natural affection in men, and is not in the nature of beasts, neither was it in man before the fall; and though in itself it is no virtue, being the proper effect of sin, yet it is of use to restrain much open wickedness, and to keep decorum in men’s outward actions: and God makes use of it also in leading men to true repentance. To shame men out of envy or hatred is sinful, and against the law of charity; but to do it to bring them to repentance, is better than by flattery or familiar society to harden them in sin. Pulpit Commentary says, If any man obey not our word by this Epistle, Note that man; that is, set a mark upon him, note him for the sake of avoidance, excommunicate him from your society. And have no company with him. Exclude him from your fellowship meetings, your love feasts. That he may be ashamed; the design or object of thus noting him. As if the apostle had said, “Bring the force of Christian opinion to bear upon him. Show your moral indignation by excluding him from the Christian community.” The noting or excommunicating was more of the nature of a correction than of a punishment, and its design was the reclaiming of the offender. Let him be a marked man, like a leper in your midst, standing wholly isolated in a heathen city. This would be a social extrusion deeply felt by a “brother” who would be cut off from the cordial greetings of the Church. John Gill’s Expositor says, that he may be ashamed; that he may have his eyes turned in him, as the word signifies, and he may be brought to a sight and sense of his sin, and be filled with shame for it, and loath it, and himself on the account of it, and truly repent of it, and forsake it; and this is the end of excommunication, at least one end, and a principal end of it, to recover persons out of the snare of the devil, and return them from the error of their ways: so the Jews say, “in matters of heaven (of God or religion), if a man does not return privately, they “put him to shame” publicly; and publish his sin, and reproach him to his face, and despise and set him at nought until he returns to do well.

The whole purpose for us to separate from believers that walk disorderly is so that they may be ashamed and turn back to the Lord. All believers have baggage when they are newborns (carnal –I Co 3:1, 3). No one comes into the fold without old baggage, it just is what it is. When we grow through fellowship, through studying, through learning, God will cause us to release and let go of our old baggage that is unprofitable. It is not for us to determine when others, in our fellowship group, should stop what bothers us the most about them. It is hard enough as it is to deal with our own sin let alone someone else’s sin. Our growth (spiritual or physical) does not happen overnight. It is God’s doing (Php 2:13) and his arrangement, he is conforming us through each other (Rom 8:29). God will cause some believers to take a long time to grow and some more than others. Some are babes and others are immature and seem like they will never grow. Are we to be angry at them when they walk in this manner? No. Are we to separate from them for being what God made them to be with all the insecurities, non-socialness? No. When we were growing up as babies, did our parents tell us that we needed to grow up now and fast otherwise we have to separate from you and cut you off? Didn’t we all grow up at a different pace? We are all different and we must be willing to accept each other’s differences. Sin is not a difference, when we sin we must be dealt with accordingly as per scripture. We are to learn from each other and help each other when needed. We are to be kind and cordial and yet still be firm with the truth of God’s word. We don’t have to be abrasive and tough on them (though at times we must be tough, tough love that is – Tit 1:13), they are not false teachers, they are just struggling on how to deal with being a believer and learning how to behave with other likeminded believers, remember they are our brothers and sisters and we are our brother’s keeper. There is a difference between a believer and unbeliever and a rebellious believer. A believer and unbeliever has to be admonished (a mild rebuke, or warning of danger, we want to help, not cause hurt) twice (Tit 3:10 – reject is the word paraiteomai – it is not our word reject. It comes from para and aiteo, to ask near, it has the idea of asking to be excused – Lk 14:18-19, Heb 12:19). Pulpit Commentary says, Heretical for a heretick, A.V; a for the, A.V; refuse for reject, A.V Heretical (αιρετικον); only here in the NT, not found in the LXX, but used in classical Greek for “intelligent,” i.e. able to choose. The use of it here by St. Paul is drawn from the use of αιρεσις for a sect, (Acts 5:17, 15:5, 24:5, 14, 26:5, 28:22, Gal 5:20, II Pet 2:1) or the doctrines taught by a sect. The heretic is one who forsakes the truth held by the Church, and chooses some doctrine of his own devising (αιρεσις). The tendency of such departures from the doctrine of the Church to assume more and more of a deadly character, and to depart wider and wider from the truth, gave to the name of heretic a darker shade of condemnation in the mouth of Church writers as time advanced. But even in apostolic times some denied the resurrection (II Tim 2:11-12); others denied the Lord that bought them (II Pet 2:1); and there were some who were of the synagogue of Satan (Rev 2:9); so that already a heretical man, drawing away disciples after him, was a great blot in the Church. Admonition (νουθεσια); as I Co 10:11, Eph 6:4. After a first and second admonition refuse (παραιτου); see I Tim 4:7, 5:11.

That is all it takes. And if either one, believer or unbeliever does not want to hear the truth, just leave them be without any grudges, without vengeance and without any bad feelings, leave your emotions behind when applying the truth of God’s word in your daily walk. It is your duty to just close your mouth after the second admonition, back off and continue with your narrow walk with God. Will you be concerned about them (believer and unbeliever)? Yes, it is only natural to feel this way. Will you be mad at them? Yes, but again that is a natural thing to feel this way, but we are to come out of that “feeling” attitude and obey God. And if you never come out of it knowing that it has to be done (Jam 4:17), there are consequences for being disobedient to God, not because I say so, but because God says it.

Lev 26:14 – But if ye will not hearken (shama – same word for “obey” – to hear is to obey) unto me, and will not do all these commandments (agape);

15 – And if ye shall despise (hate) my statutes, or if your soul abhor (hate) my judgments, so that ye will not do all my commandments (agape), but that ye break my covenant:

16 – I also will do this unto you; I will even appoint over (upon) you terror (the terror of the beast), consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart (pestilence): and ye shall sow your seed in vain (famine), for your enemies (those that hate you) shall eat it (the sword).

17 – And I will set my face against you, and ye shall be slain before your enemies (the judgment of the sword): they that hate you (your enemies that hate you) shall reign over you (Babylon, Persia, Greece and Rome); and ye shall flee when none pursueth you.

18 – And if ye will not yet for all this hearken (obey) unto me, then I will punish (who says that God does not punish? If you believe that God does not punish his elect, then you don’t know God and he is not dealing with you) you seven times more for your sins (seven is the number of refinement).

19 – And I will break the pride of your power; and I will make your heaven as iron (no rain), and your earth as brass (no sowing or reaping of crops = the judgment of famine):

20 – And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.

21 – And if ye walk contrary unto me, and will not hearken (obey) unto me; I will bring seven times more plagues upon you according to your sins.

22 – I will also send wild beasts among you (the judgment of the beast), which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate.

23 – And if ye will not be reformed by me by these things, but will walk contrary unto me;

24 – Then will I also walk contrary unto you, and will punish you yet seven times for your sins.

25 – And I will bring a sword upon you (the judgment of the sword), that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you (the judgment of the pestilence); and ye shall be delivered into the hand of the enemy (those that hate you).

26 – And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied (the judgment of the famine).

27 – And if ye will not for all this hearken (obey) unto me, but walk contrary unto me;

28 – Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.

29 – And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat (cannibalism).

30 – And I will destroy your high places (where they sacrificed their children to their gods/idols), and cut down your images (of your gods, your idols), and cast your carcases upon the carcases of your idols, and my soul shall abhor you (as an enemy).

31 – And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours (of your sacrifices that you offer to me).

32 – And I will bring the land into desolation: and your enemies (those that hate you) which dwell therein shall be astonished at it.

33 – And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste.

34 – Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths.

35 – As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it.

36 – And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies (those that hate you); and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth.

37 – And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies.

38 – And ye shall perish among the heathen, and the land of your enemies shall eat you up.

39 – And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them.

40 – If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me;

41 – And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:

42 – Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.

43 – The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes.

If you do not separate from those that do not believe God, nor love (agapao) him, there are consequences that must be paid in full for disobeying God.

Num 33:55 – But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

56 – Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them.

Dt 7:1 – When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;

2 – And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:

3 – Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.

We are only to make marriages with those that do the will of the father, our brothers and sisters in the Lord. To marry outside of the family of God is sin. We are to keep it in the family. And the following is why we should not marry among the heathen.

4 – For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.

5 – But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.

If you are going to live in Canaan (a picture of rest/sabbath/belief), then you must be holy, and part of being holy is to clean up the land of sin, destroy the altars to these pagan gods, destroy their images, cut down their x-mass trees and burn their images.

6 – For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth (I Pet 2:9).

7 – The LORD did not set his love (chashaq – desire) upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:

8 – But because the LORD loved you (agapao), and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.

9 – Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love (agapao) him and (kai – even) keep his commandments to a thousand generations;

10 – And repayeth them that hate him (his enemies) to their face, to destroy them: he will not be slack to him that hateth him (his enemies), he will repay him to his face.

11 – Thou shalt therefore keep the commandments (agape), and the statutes, and the judgments, which I command thee this day, to do them (Rom 2:13, Jam 1:22).

12 – Wherefore it shall come to pass, if ye hearken (shama) to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers:

13 – And he will love (agape and phileo – Dt 8:5, Heb 12:6, Rev 3:19) thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee.

14 – Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle.

15 – And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee (your enemies).

16 – And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee.

17 – If thou shalt say in thine heart, These nations are more than I; how can I dispossess them (7:1)?

18 – Thou shalt not be afraid of them (no respect of persons): but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt;

19 – The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid.

20 – Moreover the LORD thy God will send the hornet among them (Josh 24:12), until they that are left, and hide themselves from thee, be destroyed.

21 – Thou shalt not be affrighted at them: for the LORD thy God is among you, a mighty God and terrible.

22 – And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee.

23 – But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed.

24 – And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them.

25 – The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the LORD thy God.

26 – Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing.

Josh 23:1 – And it came to pass a long time after that the LORD had given rest unto Israel from all their enemies round about (those that hate you), that Joshua waxed old and stricken in age.

2 – And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age:

3 – And ye have seen all that the LORD your God hath done unto all these nations because of you; for the LORD your God is he that hath fought for you.

4 – Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut off, even unto the great sea westward.

5 – And the LORD your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God hath promised unto you.

6 – Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;

7 – That ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them:

8 – But cleave unto the LORD your God, as ye have done unto this day.

9 – For the LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day.

10 – One man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you, as he hath promised you.

11 – Take good heed therefore unto yourselves, that ye love the LORD your God.

12 – Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you:

13 – Know for a certainty that the LORD your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the LORD your God hath given you.

14 – And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the LORD your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.

15 – Therefore it shall come to pass, that as all good things are come upon you, which the LORD your God promised you; so shall the LORD bring upon you all evil things, until he have destroyed you from off this good land which the LORD your God hath given you.

16 – When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you.

Jud 2:1 – And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.

2 – And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed (shama – same word for hearken or hear – to hear is to obey) my voice: why have ye done this?

3 – Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.

4 – And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.

5 – And they called the name of that place Bochim (weepers): and they sacrificed there unto the LORD.

6 – And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.

7 – And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.

8 – And Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.

9 – And they buried him in the border of his inheritance in Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.

10 – And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.

11 – And the children of Israel did evil in the sight of the LORD, and served Baalim:

Ps 106:34 – They did not destroy (cut off, drive out, separate from) the nations, concerning whom the LORD commanded them:

35 – But were mingled among the heathen, and learned their works.

36 – And they served their idols: which were a snare unto them.

37 – Yea, they sacrificed their sons and their daughters unto devils,

38 – And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood (with innocent blood, the blood of their children).

39 – Thus were they defiled with their own works, and went a whoring with their own inventions.

40 – Therefore (because of these things) was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.

41 – And he gave them into the hand of the heathen; and they that hated (their enemies) them ruled over them (Babylon, Persia, Greece and Rome and the Philistines as well).

42 – Their enemies (those that hate you) also oppressed them, and they were brought into subjection under their hand.

43 – Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.

And this is why God destroyed OT Israel and do you think that we are any different in the NT? We are just as guilty as OT Israel. We are clueless as to the ways of God. He says something and we start doing the opposite of what he says. We are no different and we are in trouble with God as a whole. Everyone wants the blessings of God but they don’t want to adhere to his commands, so therefore we are in judgment, which are the curses of God. We want the blessings but act weird when God brings the curses upon us (Dt 28:15-68). History repeats itself over and over again. And we just don’t get it (shaking my head).

Now let’s go back to II Th 3.

II Th 3:15 – Yet count (hegeomai – to esteem, regard, consider – an imperative mood, a command, not a choice) him not as an enemy (echthros – do not count nor treat him as one that is hated/no agape), but admonish (an imperative mood, a command) him as a brother.

We are commanded to not count, consider, regard nor esteem a brother in the Lord as an enemy (by the way, who is my brother?). If you count them as an enemy, then you hate him because you did not agapao him. By definition of scripture, when you hate someone it is because you are not loving (agapao) him or her. No agape (not walking in the commands of God) equals hate, therefore they are enemies. You see what we have here is a lack of knowledge of the scriptures when we do things “our way” (Isa 55:7-9), which most of us do. Now just because you don’t see the order of things, as per Jesus, here in this precise verse, like pay attention to the trespasses/offences in the body of Christ, rebuke or admonish the trespasser/offender, and if the trespasser/offender acknowledges their wrong doing, the relationship is repaired and you have helped you brother or sister see their wrong doing, meaning they have repented and we in return forgive them. If this is done out of order, then you my friend are in sin and possibly an enemy of God. There are many passages of scripture where it seems like we are to separate from others or stone them to death or cut off from the congregation without a rebuke/agape, for example the following.

Dt 17:2 – If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,

3 – And hath gone and served other gods (the god of the Pentecostals, the god of the Baptists, Catholics, Mormons, Jehova’s Witnesses, etc… – this is the other Jesus, II Cor 11:3-4, 13-15, Gal 1:6-9), and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;

4 – And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel:

5 – Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die.

If you read only to this verse, then it appears that they are to kill this member of Israel without any witnesses, but if you continue reading then you will see the order of things. There is one thing you need to keep in mind, when the Bible writers spoke, they spoke first (God made Adam and Eve – Gen 1:26-27) then they explained what they spoke about (Gen 2:5-8, 18-22). And this is all throughout scripture.

6 – At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death (separation of spirit and body); but at the mouth of one witness he shall not be put to death.

According to verse 5, this person is already dead, but from verse 6 and onward scripture is explaining how this cutting off of this person from Israel (the church, the ekklesia – Acts 7:38) should be done.

7 – The hands of the witnesses (the 2 or 3 witnesses) shall be first upon him to put him to death (to separate from him), and afterward the hands of all the people (the congregation). So thou shalt put the evil away from among you.

The NT Israel is to do the same thing, we are to put evil away from among the body of believers.

8 – If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;

9 – And thou shalt come unto the priests (we are priests and kings – I Pet 2:9, Rev 1:5-6, 5:10) the Levites (redeemed as the 1^st born – Num 3:12, Heb 12:23 – first born is always equated with the firstfruits, Jam 1:18, Rev 14:4), and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment (whether it is a judgment of declaring one innocent or declaring one guilty, that is the meaning of judgment, it is not always about declaring someone guilty):

10 – And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:

An enemy is one that is hated, not loved. That is not love (agape), not by definition of the word. If you think you are doing truth (Jn 3:21) and doing the will of the father by separating from a brother without admonishing him or her first and causing others in the congregation to do the same (it is called slander, bearing false witness, talebearing, gossip), then that is downright wrong (unjust, not right, not righteous), deceitful and sinful. But we are commanded to admonish them as a loved one first, not as an enemy, as one being hated, which is the same thing that Jesus gave us an example of how congregation/ekklesia matters are to be done.

If you consider another member of the body of Christ as an enemy without admonishing them 1st, then you have taken upon yourself lordship over God’s flock. Just because a pastor or anyone told you to separate from another believer, which is a brother that is doing the will of the father, and you separate from him or her without going through the proper protocols of scripture (the commands, walking in agape) and say that you have a different view of Mt 18:15-17, or a different interpretation, then you are in trouble with God. If you have a different view, even though we have the same dictionaries, the same commentaries, the same library, then one of us is right and the other is wrong. This means you are not being a Berean (Acts 17:10-11), you’re not studying (II Tim 2:15, Neh 8:8) but just repeating your pastor or whoever you are following as your guide. I should know, I have experience in this area, been there done that and God has caused me to repent of this non-sense. I used to repeat my pastor on many occasions, but now God is dealing with me and now he is causing me to study. And if you are studying with the same tools of study, then we cannot have different interpretations of scripture, especially on the topic of separating from brethren. It is either your opinion or the truth. It can’t be both.

II Pet 1:20 – Knowing this first, that no prophecy of the scripture is of any private (idios – pertaining to oneself, one’s own, belonging to one’s self – we get the English word idiot, meaning uneducated or ignorant person and the Latin word idiota, it is our Spanish word idiota) interpretation.

No prophecy (propheteia – not necessarily of future events, it means to speak for another – Ex 7:1, 4:16 – believers speak for God, we are God’s mouth on earth) of scripture is of one’s own (idios/idiotic) interpretation (epilusis – exposition, explanation – comes from epiluo, when Jesus “expounded” all things to his disciples in Mk 4:34). And the following verse tells us why.

21 – For the prophecy came (phero – brought, bear or carry) not in old time by the will of man: but holy men of God spake as they were moved (phero) by (hupo – under) the Holy Ghost.

II Tim 3:16 – All scripture is given by inspiration of God (theopneustos – it is God breathed), and is profitable for (pros – towards) doctrine, for (pros) reproof, for (pros) correction, for (pros) instruction in righteousness:

17 – That the man of God may be (o – present tense, subjunctive mood, meaning it is daily and continual throughout the day) perfect (artios), throughly furnished (exartizo – from artios) unto all good works (Eph 2:10, Php 2:13).

CBL says, the adjective artios is derived from the root ar, which indicates something suitable or usable, consequently artios means useful, capable (for a task), or suitable (for use). Based upon this artios can refer to something as being complete or perfect. This does not concern moral or ethical perfection; rather, artios involves perfection in terms of working order or practical condition. Whereas the derived verb katartizō, perfect, to make suitable, occurs 13 times in the NT, artios is only found in one passage, II Tim 3:17. There it joins with exartizō, to equip. The man of God must be properly equipped or capable for every good work. In this instance such capability comes from knowing the Scriptures.

You cannot separate from a brother 1^st while ignoring all the other things that are to be done first before separating, and then think that your actions are ok with God, because you label yourself a pastor, missionary, deacon, a Christian, etc…You have a greater judgment from God as pastor than anything else (Lk 12:42-48). Get ready to face the consequences for being disobedient with God. It is very easy to separate from another without admonishing them, without the witnesses, without giving the offender a chance to defend themselves of the accused before the 2-3 witnesses. It is extremely hard to bite your tongue, but we must bite our tongue and go to your brother or the offender one on one 1^st, if the offender refuses to acknowledge his or her error before the accuser, then and only then is the accuser to bring one or two witness with them and go through the process again, however, the witnesses cannot know the situation. They are there to be witnesses of the matter so that they may judge the matter without being biased towards any brother or sister. This has nothing to do with emotions, it is just business, our father’s business (Lk 2:49). We do many things on a day to day basis without including our emotions. And this is the attitude we should have, just do what God says and forget you, forget your emotions, and forget how the other brother or sister may feel when approaching them to talk. If we were to go with emotions, we will never ever be about our father’s business. Emotions get in the way of doing what is right before God and his elect. Selah!

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W. Rodriguez