Be ye not unequally yoked

Be ye not unequally yoked

When Paul writes in 2 Corinthians 6:14, “Be ye not unequally yoked together with unbelievers,” he uses an image drawn from farming. Two animals yoked together must be of the same kind and strength, or the work will be hindered. Spiritually, the lesson is that believers must not bind themselves in partnerships, alliances, or commitments that compromise their faith or obedience to Christ. The yoke speaks of shared direction and shared burden, and if one is walking in truth while the other is walking in darkness, the result is conflict and compromise.

It is important to see that this command does not mean believers must cut off all contact with unbelievers. Paul himself clarifies in 1 Corinthians 5:9-10 that to avoid unbelievers entirely would mean leaving the world altogether. The issue is not ordinary relationships but binding partnerships that demand shared spiritual commitments. When a believer enters into marriage, business, or ministry alliances with those who reject the truth, he is unequally yoked, and his walk with Christ is endangered. The warning is against compromise, not against contact.

This distinction is also applicable when considering family and friends who are unbelievers. Having unbelieving family members or friends is not a violation of this verse. In fact, Scripture calls us to love them, live peaceably with them, and be a witness of the gospel in their presence (Romans 12:18; 1 Corinthians 7:12-16). These relationships are part of the believer’s testimony in the world. They are not “yokes” in the biblical sense unless they demand shared spiritual commitments that pull the believer away from Christ. We are called to be salt and light, not to isolate ourselves from those who need the gospel.

The question also extends to those who profess Christianity but trust in a false gospel, particularly a gospel of works. Galatians 1:6-9 makes clear that trusting in works for salvation is “another gospel” and not saving faith at all. Though such individuals may claim the name of Christ, they are not resting in His finished work, and therefore they remain “unbelievers” in the sense Paul describes in 2 Corinthians 6:14. This means that believers must exercise caution. Outreach to them is right and necessary, but spiritual fellowship or ministry partnership that affirms their error is forbidden. To join hands in ministry with those who preach another gospel is to compromise the truth.

The balance, then, is clear. Believers are called to separate from partnerships that compromise truth, but they are also called to remain present in relationships where God has placed them, bearing witness to the gospel. We are not commanded to isolation, but to faithful testimony. The principle of being “not unequally yoked” is about guarding the purity of our walk and our witness, while still living in the world as ambassadors for Christ. Separation from error and compromise must be firm, but love and presence among unbelievers must remain, so that the light of the gospel shines clearly.

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Thank you, Dennis, for an excellent question.

The Revelation of Blood and Forgiveness Across the Dispensations

The Revelation of Blood and Forgiveness Across the Dispensations

Redemption has always been tied to blood, but the way God revealed its meaning changed over time. The cross of Christ is the foundation of salvation in every age, yet the understanding of His blood and death unfolded progressively. To grasp this, we must trace the theme across the Old Testament, the earthly ministry of Christ in the Gospels, the preaching of Peter and the Twelve in early Acts, and finally the mystery revealed to Paul. Only then do we see how the blood of Christ takes on its full, once-for-all meaning in the dispensation of grace, and how Hebrews later confirms this truth for tribulation saints.

Old Testament: Blood as Covering, Not Full Payment

From the beginning, God tied forgiveness to blood. When Adam and Eve sinned, He clothed them with skins (Genesis 3:21), showing that blood had to be shed to cover sin. Abel’s offering of the flock was accepted because it was a blood sacrifice (Genesis 4:4). Under the law, God declared, “It is the blood that maketh an atonement for the soul” (Leviticus 17:11). Yet Hebrews 10:4 makes clear: “It is not possible that the blood of bulls and of goats should take away sins.”

Animal sacrifices provided temporary covering, but they could not remove sin. Old Testament saints were saved by faith in what God revealed at the time, expressed through obedience to His instructions. Abraham believed God, and it was counted to him for righteousness (Genesis 15:6). They did not know the cross, but God looked forward to it. Their salvation rested on His provision, not their knowledge of Christ’s blood.

The Gospels: Messiah Presented, Blood Mentioned but Not Understood

The Lord’s Supper Today

The Lord’s Supper Today

When we look at the Lord’s Supper, we must rightly divide between the kingdom program for Israel and the revelation given to Paul for the Body of Christ. In the Gospels, the Supper was instituted by the Lord on the night He was betrayed, and for Israel it was directly tied to the Passover. It pointed forward to the coming kingdom where Christ promised He would drink the cup “new with you in My Father’s kingdom.” For them, it was a covenant meal, anticipating earthly blessings and the reign of Christ on earth.

Paul, however, gives us a different perspective. He is the only apostle who directly instructs the Body of Christ about the Supper, and he does not connect it to Israel’s Passover or their covenant hope. Instead, he presents it as a memorial of Christ’s death, the very foundation of our salvation, and tells us to proclaim His death until He comes. The focus is not on covenant promises but on the cross and its meaning for us today.

This is why Paul warns in 1 Corinthians 11:27-29 about partaking “unworthily.” The issue is not whether we are personally worthy—none of us are in ourselves—but whether we treat the Supper lightly or as common. In Corinth, believers were abusing it, turning it into a feast, dividing by class, and dishonoring Christ. Paul’s correction was to restore its spiritual meaning: to remember His body and blood given for us.

If Paul sinned in ignorance yet he found mercy, how are we without excuse today?

If Paul sinned in ignorance yet he found mercy, how are we without excuse today?

Paul’s testimony in 1 Timothy 1:13 begins with a seemingly unforgivable predicament. He openly confesses that before his salvation he was “a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.” Under the kingdom program, blaspheming the Holy Spirit was an unpardonable sin (Matthew 12:31-32), which means that Paul could not have been redeemed in that dispensation. Yet God revealed a brand new program of grace, and Paul became the first convert under this administration. His salvation was not an exception to the rule but a demonstration of it—showing that even the worst offender could be utterly forgiven through the cross of Christ. In this way, Paul’s conversion sets the pattern for all who would follow, proving that ignorance and rebellion are fully covered by the riches of God’s grace.

It is important to see that Paul’s ignorance did not excuse his guilt. Romans 1:20 makes clear that man is “without excuse,” because creation and conscience testify to God’s reality. Ignorance may describe the condition of man, but it never removes accountability before God. Paul still needed mercy, and his salvation was entirely based on the sheer grace of God revealed in Christ. This is why he calls himself the “chief of sinners” (1 Timothy 1:15), not to glorify his past, but to magnify the mercy that reached him. His example teaches us that salvation is not earned by merit or diminished by ignorance, but rests solely on the finished work of Christ.

How does the concept of Predestination and Freewill work?

How does the concept of Predestination and Freewill work?

When Paul writes in Ephesians 1:11, “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will”, he is not teaching that God predestined who would believe, but rather what He determined beforehand for all who are in Christ. The context of Ephesians 1 is corporate, describing the blessings believers share “in Christ.” Predestination here refers to the inheritance, adoption, and conformity to Christ’s image that God has already planned for those who believe the gospel (1 Corinthians 15:3-4). In other words, predestination is about the destiny of the saved, not the selection of the saved.

This distinction becomes clearer when we consider God’s foreknowledge. Romans 8:29 says, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…” Calvinism teaches that God unconditionally elects some to salvation and passes over others, but Scripture emphasizes foreknowledge rather than forced choice. God, being all-knowing, knew before creation who would believe the gospel, but His foreknowledge does not mean He overrode their free will. Foreknowledge simply means God knew beforehand; predestination means He determined the destiny of those who believe; and election refers to God choosing the body—the church, “in Christ”—as the vessel of blessing (Ephesians 1:4, “According as he hath chosen us in him before the foundation of the world…”).

Romans 8:29-30 lays out the golden chain of salvation: foreknow → predestinate → call → justify → glorify. Notice that the predestination is to be conformed to the image of His Son. This is not about God deciding who will believe, but about what happens to those who do believe. Once a person trusts the gospel, their destiny is fixed: they are called, justified, and ultimately glorified. This passage is about the security of salvation, not the denial of free will.

“It is finished.”

“It is finished.” (John 19:30)

When Jesus cried out “It is finished” upon the cross, He was not speaking of defeat, but of victory. The Greek word used here is tetelestai, meaning “paid in full.” In that single declaration, the eternal plan of redemption was sealed. The debt of sin was not partially addressed, nor left incomplete—it was fully satisfied by the blood of Christ.

This statement marks the end of the old covenant sacrifices, for the Lamb of God had offered Himself once for all (Hebrews 10:12). No more offerings are required, no more rituals can add to His work. The shadow gave way to the substance, and the law found its fulfillment in Him. Every prophecy concerning His suffering was accomplished, every demand of divine justice met, and every promise of salvation secured.

The depth of this truth is staggering. “It is finished” means that sin’s penalty has been borne, Satan’s power has been broken, and the way to God has been opened. It means that reconciliation is now possible, that peace with God is offered freely, and that eternal life is available to all who believe. What was impossible through human effort is now accomplished through divine grace.

And this cry still echoes today. Though spoken nearly two thousand years ago, its power remains. Salvation is still available because of this expression. Now, while the season of grace continues, do not harden your heart—hear the gospel and place your trust in Jesus Christ. His finished work is the foundation, and faith in Him secures eternal life.

So let us hear His words not as the closing of a life, but as the opening of a door. “It is finished” is the assurance that nothing more needs to be done, nothing more can be added, and nothing more must be paid. The cross stands as the completed work of God’s love, and the invitation remains: believe, and receive the gift of salvation.