Separation is scriptural under a variety of different scenarios. Most commonly, believers understand that they are to separate from unbelievers (2 Corinthians 6:14). This does not imply that believers should not witness to the lost but that there should be no “fellowship” between the two. The Bible also indicates that there are times in which one believer should separate from another believer. Most often, this happens because of the propagation of false doctrine (Romans 16:17-18; 2 Thessalonians 3:6) or immoral practices (1 Corinthians 5:11). However, there may also be instances when believers separate for the purpose of furthering the work of God (Galatians 2:6-9).
Self-examination serves as a tool for man to use to find out who and what he is. Though some preachers suggest that believers should never question their own salvation experience, the scripture encourages self-examination. If there are doubts, believers should certainly ask questions concerning the basis for their salvation. Was it based upon one’s feelings or solely upon the scriptures? They should ask what they did in order to be saved. Did they join a church, do some penitent work, or did they call upon the name of the Lord Jesus Christ by faith as dictated by the scriptures? They should ask about the effects of their salvation. Have they seen a change of heart, or are they the same that they were before trusting Christ as Saviour?
The Bible repeatedly states that the Lord will receive praise and worship throughout eternity (Psalm 45:17; Psalm 145:2); yet, at the same time, there appears to be a shift in the praise at death (Psalm 30:9). Perhaps a man’s praise for the Lord while on earth is distinctly different from his praise for God in eternity. This would make sense in that man can choose to offer the sacrifice of praise (Psalm 54:6; Hebrews 13:15) from the overflow of his carnal heart now. While in eternity, he will praise the Lord from a soul sealed in righteousness. Therefore, a man ought to praise the Lord morning and evening (1 Chronicles 23:30), all the day long (Psalm 35:28), and continually (Psalm 34:1).
Praise is the natural overflowing of affection that occurs when one individual views some positive quality in another. Men praise God because they find His attributes and actions worthy of worship. They may praise Him for His overall greatness (1 Chronicles 16:25) or for His mercy (2 Chronicles 5:13). They may praise Him because of His great name (Psalm 7:17) or because of His power (Psalm 21:13). They may praise Him because of something He has done for them personally (Psalm 28:7). The foundation may vary, but men praise the Lord because they have reason to do so. In other words, the Lord has given His people ample reason to speak of His worth.
At first glance, this passage appears to be less expressive than many others which cover a wider range of study. After all, a single reading of our passage proves that nakedness is the opposite of being clothed or covered. This truth is confirmed by other similar passages as well (Leviticus 18:6; Job 24:7; Isaiah 58:7). However, this subject is much more complicated than merely whether someone is covered or not. It is important to understand the full context. For example, is nakedness the failure to cover every part of the body or are there parts of the body considered secret or private (Isaiah 3:17)? Though there are certainly other secret or private parts, the Lord plainly declared that uncovering the legs and thighs was nakedness (Isaiah 47:1-3). For this reason, the priests were told to wear breeches to cover these parts under their priestly attire (Exodus 28:42).
Adam and Eve, before the fall of man, were naked and rightfully unashamed (Genesis 2:25). The Bible indicates that the first notable difference following the fall came when the couple felt shame over their nakedness (Genesis 3:10). This shame led them to cover themselves with aprons sewn from fig leaves (Genesis 3:7). From that day forward, nakedness and shame have been inseparable. In Exodus 32, Aaron led the people of God in idolatrous worship which included dancing and nakedness. In that passage, the Bible says, “Aaron had made them naked unto their shame” (Exodus 32:25). The Lord reiterates this affiliation in a warning to the Laodiceans by saying that they should be clothed lest the shame of their nakedness appear (Revelation 3:18).
The Bible points to the unsaved man as an enemy of God (Romans 5:10). Fortunately, those who have trusted Christ as Saviour have been reconciled to God through the blood of Jesus Christ (Romans 5:10; 2 Corinthians 5:18). This reconciliation transforms the enemies of God into His ambassadors (2 Corinthians 5:20). What a wonderful salvation! But there is more! The Lord Jesus has given the ministry of reconciliation to all those who have been reconciled. As such, we are to submit ourselves to the work of telling others how they too can be reconciled to God. Paul understood this and declared that he was a “debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise” (Romans 1:14).
Jacob made an agreement with Laban to serve him in exchange for Rachel’s hand in marriage. His tenure of service was filled with great difficulties. Not only was the service itself hard work, but his service was marked with change and troubles. No doubt Jacob could have bemoaned these difficulties, but instead the Bible says that the seven years of service “seemed unto him but a few days.” How could Jacob give such testimony when we know that those were seven arduous years of labour? The Bible explains that he made it through those difficult days “for the love he had to her.” Our love for the Saviour ought to parallel and even exceed Jacob’s love for Rachel. Similar to Jacob’s determination to serve, we too have a purpose. At times, our service for the Lord may seem filled with great difficulties, but a deep and genuine love for the Saviour will make one’s service seem “but a few days.”
Most of us would assume that the Lord laughed at some point during His earthly ministry, yet the scripture never focuses on this point. Rather, the scripture seems to focus on the fact that He was “a man of sorrows, and acquainted with grief” (Isaiah 53:3). We know very little of any laughter, yet we do know that He wept at the tomb of Lazarus (John 11:35). He further lamented over Jerusalem because of their rebellion (Luke 13:34). We also know that He sighed at the healing of the deaf man who had a speech impediment (Mark 7:34). Heaven affords the Lord great rejoicing, yet His earthly ministry was consumed by heartache rather than mirth. This most likely was a result of dealing with the consequences of man’s sin.
This passage poses an important question to those who are drawn too close to those who live as God’s enemies. “Shouldest thou help the ungodly, and love them that hate the LORD?” Furthermore, the Bible also says, “that the friendship of the world is enmity with God.” Immediately, our flesh rebels against what this could mean for our worldly relationships. We might conclude: “But shouldn’t we love the lost?” Your mind might be directed toward those loved ones who are yet unsaved. These truths are not meant to convey that we should no longer be concerned with the eternal destination of those that we know. The Bible does, however, teach that we should not develop close associations with those who live ungodly. God drives this truth home by saying, “Be ye not unequally yoked together with unbelievers” (2 Corinthians 6:14).
