|Matthew Henry's Concise Commentary|
6:11-18 It is wrong for believers to join with the wicked and profane. The word unbeliever applies to all destitute of true faith. True pastors will caution their beloved children in the gospel, not to be unequally yoked. The fatal effects of neglecting Scripture precepts as to marriages clearly appear. Instead of a help meet, the union brings a snare. Those whose cross it is to be unequally united, without their wilful fault, may expect consolation under it; but when believers enter into such unions, against the express warnings of God's word, they must expect must distress. The caution also extends to common conversation. We should not join in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing and hearing, and being with such, yet we should never choose them for friends. We must not defile ourselves by converse with those who defile themselves with sin. Come out from the workers of iniquity, and separate from their vain and sinful pleasures and pursuits; from all conformity to the corruptions of this present evil world. If it be an envied privilege to be the son or daughter of an earthly prince, who can express the dignity and happiness of being sons and daughters of the Almighty?
Verse 15. - Concord; literally, harmony or accord. The word does not occur elsewhere in the New Testament or in the LXX. The adjective sumphonos occurs in 1 Corinthians 7:5. Christ with Belial (see 1 Corinthians 10:21), Belial. Here used in the form Beliar, as a proper name, because no Greek word ends in the letter τ. In the Old Testament it does not stand for a person, but means "wickedness" or "worthlessness." Thus in Proverbs 6:12 "a naughty person" is adam belial. "A son of Belial" means "a child of wickedness" by a common Hebraism (Deuteronomy 13:13; Judges 19:22). And hence, since Belial only became a proper name in later days -
"To him no temples rose,
No altars smoked." Perhaps, as has been conjectured, this clause, which contains two such unusual words, may be a quotation. It is, however, no ground of objection that Belial does not occur elsewhere in St. Paul, for until the pastoral Epistles he only uses diabolos twice (Ephesians 4:27; Ephesians 6:11). What part, etc.? This is not, like the other clauses, an illustration, but the statement of the fact itself which "has come in amidst the lively, sweeping flow of the discourse." With an infidel; i.e. with an unconverted Gentile.
Gill's Exposition of the Entire Bible
And what concord hath Christ with Belial?.... The word "Belial" is an Hebrew word, and is only used in this place in the New Testament, but often in the Old; this word is differently read and pronounced, some copies read it "Beliar", and accordingly in the Ethiopic version it is "Belhor", and by Jerom read (i) Belvir"; but he observes, that it is more rightly called Belial": in some copies it is "Belias", and so Tertullian (k) read it; and Jerom (l) says, that most corruptly read it "Belias", for "Belial": some derive it from "Beli", and "Alah", and signifies "without ascent"; one in a very low condition, of low life, that never rises up, and comes to any thing; to which Kimchi's etymology of the word seems to agree, who says (m), that Belial is a wicked man, , "who does not succeed, and does not prosper": others say it signifies (n) one that is , "Beli Ol, without a yoke", without the yoke of the law; so Jarchi explains children of Belial, in Deuteronomy 13:13 without yoke, who break off the yoke of God; and so say (o) the Talmudists,
"children of Belial, are children that break off , "the yoke of heaven" (i.e. the law) from their necks;''
lawless persons, who are under no subjection to God or man: others (p) derive it from "Jaal", and "Beli", and so it signifies one that is unprofitable, does no good, and is good for nothing; and it is applied in Scripture to any wicked person, or thing; it is commonly rendered by the Chaldee paraphrast, a "wicked man"; and by Aquila and Suidas it is interpreted, "an apostate", and so it is rendered here in the Arabic version; sometimes the corruption of nature is called "Belial" by the Jews (q), than which nothing can be more contrary to Christ; it is also a name of the devil; by Hesychius, "Beliar" is interpreted "a dragon", by which name the devil is sometimes called; and here the Syriac version is, "what concord hath Christ with Satan?" most interpreters by Belial understand the devil, who has cast off the yoke of obedience to God, and is unprofitable, yea, noxious and hurtful to men; between whom and Christ there is no concord, but a perpetual enmity; and as there is no concord between Christ personal, and Belial the devil, so what can there be between Christ mystical the church, which goes by the name of Christ, 1 Corinthians 12:12 and wicked men, the sons of Belial; who have cast away the law of the Lord, are not subject to the law of God, nor can they be, and are become unprofitable to themselves, and others?
or what part hath he that believeth with an infidel? such have no part, and shall have no part or portion in one and the same thing; the believer's part and portion are God, Christ, and an eternal inheritance; the unbeliever's part and portion will be in the lake which burns with fire and brimstone; and therefore what part, society, or communion, can they have with one another?
(i) De Nominibus Hebraicis, fol. 106. K. (k) De Corona, c. 10. (l) Comment. in Ephes. iv. 27. (m) Sepher Shorashim, rad. (n) Hieronym Quaestasive Trad. Heb. in Lib. Reg. fol. 74. I. Tom. 3. & in Ephes. iv. 27. R. Abraham Seba in Tzeror Hammor, fol. 141. 4. & 142. 2.((o) T. Bab. Sanhedrin, fol. 111. 2.((p) Philip Aquinas, Schindler, Cocceius, &c. (q) Tzeror Hammor, fol. 148. 3. & 149. 2.
Jamieson-Fausset-Brown Bible Commentary
15. Belial—Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [Bengel].
he that believeth with an infidel—Translate, "a believer with an unbeliever."
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