CHRISTIAN MYSTICISM: WHAT IS IT AND IS IT BIBLICAL?

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CHRISTIAN MYSTICISM: WHAT IS IT AND IS IT BIBLICAL?

A prayer to begin:

Lord, I am now entering into your presence, to hear you speak from heaven to me, to receive your rain and spiritual dew, which never return in vain, but ripen a harvest either of corn or weeds, of grace or judgment.

My heart is prepared, O Lord, my heart is prepared to learn and to love any of your words. Your law is my counselor; I will be ruled by it. It is my physician; I will be a patient under it. It is my schoolmaster; I will be obedient to it.

But who am I that I should promise any service to you? And who is your minister that he should do any good to me, without your grace and heavenly call?

Be therefore pleased to reveal your own Spirit to me, and to work in me that which you require. Amen.^[1]

A grand spectrum of traditions subsist with the Christian subculture (e.g., Reformed, Apostolic, high church, low church, modern music styles, charismatic, etc.), and with such diversity[2] comes great disparity—one of which is the chasm between experience and knowledge (i.e., the mind vs. the heart). Many might wrongly point to the heart as the source of right worship, but Jesus instructs his people of the greatest commandment: “… ‘And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’” (Mark 12:30).[3] Moreover, unhealthy discrepancies permeate the church of the Lord as experience vs. knowledge is pitted against each other. Biblical Christianity, however, does not negate one at the expense of the other. There is room for differences within the body of Christ. The church’s goal then is to be as precise as possible on such matters. Thus, a balance must exist between knowledge and experience.

Historic Christianity includes mysticism. Mysticism is not new and certainly not to historic Christianity. Additionally, there are not only mystical instances in church history but also in the Bible. This word, therefore, is intended both for the believer who struggles with accepting mysticism as good and right in Christianity and the one who tends to stray further from orthodox practice than he or she should, but it aims heavily toward the one who finds the concept of Christian mysticism difficult to grasp. For that reason, mysticism will be defined here, and a founded contention for Christian mysticism will be employed.

Christian Mysticism Defined

Mysticism, to some, could seem far-reaching and ethereal in that it might be perceived as extremely delicate, light, and airy in a way that seems too perfect, unearthly, or magical for the real world. Nonetheless, Scripture alludes to transcendent moments with the divine (e.g., the Apostle Paul’s being caught up in the third heaven—2 Cor 12:2-4). Thus, it is good and right to grapple with the concept of mysticism and (explicitly) Christian mysticism; therefore, for foundation, Christian mysticism must be defined. Therefore, before attaching the Christian label, in general, “mysticism is the practice or belief of seeking a direct, personal experience of God, spiritual truth, or ultimate reality through subjective awareness, intuition, or altered states of consciousness rather than through formal dogma or rigid ritual.”[4] The concept of mysticism then is centered around an experience with the divine.

To attach the Christian mark to mysticism, such transcendent experience must protrude from a place of orthodoxy.[5] Said another way, rather than focusing solely on intellectual doctrine, external rules, or abstract dogmas (as broad mysticism would commonly do), Christian mystics pursue an intimate, unmitigated relationship with the Triune God: Father, Son, and Holy Spirit.

Biblical Support for Christian Mysticism

Biblical support for Christian mysticism centers on passages describing direct communion, spiritual union, and intimate experiential knowledge of God rather than dry intellectualism. Some biblical examples of mysticism are as follows:

·         John 17:21 – Jesus prays for believers to experience deep, unitive communion: “that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.”

• 2 Corinthians 12:1–4 – The Apostle Paul describes being caught up into the “third heaven” or “paradise” and hearing inexpressible things, illustrating an extraordinary and (possibly) out-of-body or visionary experience of the divine.
• John 14:21–23 – Jesus promises that those who keep his commandments will experience a personal, abiding presence where the Father and Son will “come to him and make our home with him.”
• Galatians 4:22–26 – Proponents point to allegorical interpretations of Scripture (such as Paul treating Hagar and Sarah as an allegory) as a basis for looking beyond the literal text to deeper spiritual meanings.[6]
• The Psalms and Song of Songs – The poetic and emotional language of the Psalms and the bridal mysticism of the Song of Songs are frequently cited as the blueprint for an affectionate, experiential yearning for God’s presence.

As a matter of critical theological perspectives, they subsist as primarily twofold. First, proponents (Orthodox, Catholic, and some Protestant traditions) view mysticism as the heart of the Christian life—pursuing contemplative prayer, silence, solitude, and an inner transformation through the indwelling of the Holy Spirit. Second, critics (mostly Cessationist and conservative Protestant frameworks like The Gospel Coalition) argue that Paul viewed boasting in heavenly visions as foolish (2 Cor 12:5–9) and warn that ungrounded mysticism prioritizes subjective feelings over objective Scripture, risking doctrinal error.[7]

Key biblical examples of mystical experiences are as follows:

• Moses and the Burning Bush (Exod 3:1–6): Moses encounters God in a physical bush that burns with fire without being consumed, hearing a direct voice and standing on “holy ground.”
• The Ascent of Sinai (Exod 24:12–18): Moses enters the thick cloud of divine presence on the mountain for 40 days, an early prototype of contemplative darkness and direct encounter.
• Isaiah’s Temple Vision (Isa 6:1–8): Isaiah sees a vision of the Lord seated on a high throne, surrounded by seraphim, and experiences a direct cleansing of his lips by a coal from the altar.
• Ezekiel’s Chariot Vision (Ezek 1): Ezekiel experiences an ecstatic, complex vision of the divine Merkavah (chariot throne) with living creatures and glowing wheels representing the glory of God.
• Paul’s Vision of the Third Heaven (2 Cor 12:1–4): The Apostle Paul describes being caught up to the “third heaven” (or Paradise), hearing “inexpressible things, things that no one is permitted to tell,” mirroring classical mystical ascent.
• The Road to Emmaus (Luke 24:13–35): The resurrected Jesus walks unrecognized with two disciples, and their eyes are spiritually opened to recognize him in the breaking of the bread before he vanishes.
• The Gospel of John and Pauline “In Christ” Mysticism (John 14:21–23; Gal 2:20): Passages emphasizing mutual indwelling—where God makes his home inside the believer, and the believer lives in union with Christ—form the bedrock of Christian contemplative theology.
• The Book of Revelation (Rev 1:9–20): John the Apostle describes being “in the Spirit on the Lord’s day” and receiving an extended visionary apocalypse of the glorified Christ and heavenly realms.

Such examples offer fundamental biblical support for the idea of mysticism within the framework of Christianity. Nonetheless, there certainly subsists a line on which to tread regarding a proper approach to mysticism. As such, I suggest four key principles of which to be mindful regarding Christian mysticism and what it is. Mysticism is 1) reflective and adhering to Scripture, 2) divine, triune, and christocentric, 3) deep and absent of extra-revelation, and 4) transcendent and grounded.[8]

Heart: Christian Mysticism is Reflective and Adhering to Scripture

First, in Scripture, the heart is often deemed the seed of human emotion. Said another way, the heart (not the hollow, muscular organ in vertebrate animals that pumps blood through the circulatory system by rhythmic contraction, or an analogous pumping structure in invertebrates) represents the core of one’s being, from which his or her passions and character proceed. The concept of Christian mysticism alludes to contemplation and reflection, for surely, reflection is imperative to Christian spirituality.

Of the word (and law) of the Lord, Psalm 1:2 teaches, “…his delight is in the law of the Lord, and on his law, he meditates day and night.” The reflective process of meditation, however, is vastly disparate from what would be commonly considered an emptying of the mind. As Thomas Watson would suggest, Christian meditation involves a filling of the mind with the things of God rather than an evacuating thereof.[9] Thus, rather than an ethereal and ambiguous process of clearing the mind, reflection for the believer considers a consummate God so immense that one must be filled to the brim with his Spirit.[10]

While Christian mysticism is reflective, the mind is certainly included. One cannot love God with all the heart, soul, mind, and strength apart from the involvement of any of the four elements commanded. Therefore, while Christian mysticism is reflective, it is also intentionally biblical and solely conforming to Scripture.

Soul: Christian Mysticism is Divine, Triune, and Christocentric

Regarding the soul, secondly, Christian mysticism is (rightly) divine, triune, and christocentric. Christian spirituality does not subsist without a union with the divine. The Spirit has been sent by the Father and Son to lead us into the truth of the Son, to testify to him (John 15:26). In this manner, Christian mysticism is triune (i.e., all three persons of the Godhead are involved in mystical work within the lives of God’s people). To be effective and proper, however, Christian mysticism is centered around the person and work of Christ.

One might ponder how anything could be both triune and christocentric. As the mediator, Christ makes possible the work of the Spirit and the glory of God in the lives of his people. Jared C. Wilson says, “Some theologians…refer to the Holy Spirit as the ‘shy’ member of the Trinity—because he is occupied with shining the spotlight not on himself but on Christ. If your mysticism is preoccupied with Christian spirituality, don’t forget the centrality of the Christ in Christian.”[11] The great mystery of the relationship between God and his covenanted people is threefold: 1) with God, 2) in God, and 3) God in his people. As such, the mystical experiences the church holds should be directed to the glory of the Father, through the mediation of Christ, and in the power of the Spirit, as all workings traverse a path centered around the work and glory of Jesus. Christian mysticism then is not a heretical experience severed from the God of Scripture; rather, Christian mysticism is intentionally rooted in the person and work of Christ and does not exceed such bounds.

Mind: Christian Mysticism is Deep and Absent of Extra-Revelation

Third, for the mind, Christian mysticism holds deep roots and yet is separated from the heresy of extra-revelation.[12] The Apostle Paul writes, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways” (Rom 11:33)! With such a vast and limitless supply of wisdom and riches, it is impossible for the human mind to comprehend the infinite circumference of triune God. As such, one may never cease to know God and his ways and yet remain faithfully within the parameters of biblical Christianity.

Perhaps, to some, a troubling thought of mysticism is the seeming slippery slope of abandoning orthodox Christianity for experiences that defy the Bible, for certainly, such practices exist. Nevertheless, appropriate Christian mysticism does not embrace extra-revelation. God’s word offers the church everything needed for life and for godliness (2 Pet 1:3). Anything beyond what the Lord has already provided then is either aimed at or already at a place of heresy. Paul warns of those who may profess a false gospel. He says, “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed” (Gal 1:8).[13] Since Satan is an expert at disguising evil as good, one must measure belief and practice against Scripture.

The Bible is the church’s primordial guide. Thus, all practice and experience within Christianity should be derived from its text. As deep as God’s ways are, proper Christian mysticism does not abandon biblical, historic, and orthodox Christianity but rather operates within such constraints.

Strength: Christian Mysticism is Transcendent and Grounded

Lastly, Christian mysticism, while transcendent, is also grounded—in Scripture, in church history, and in orthodoxy. What is meant by such a concept is that while Christian mysticism is uninhibited, it is rightly built upon the foundations of all three aforementioned elements. Even the mystical experiences highlighted in the Bible do not violate Scripture. For the skeptic, Christian mysticism transcends human understanding; to the adherent, Christian mysticism remains firmly grounded in orthodox Christianity without any wavering from its boundaries. A balance must exist between both polarities. If swung too far in either direction, the risk is run of heresy and even apostacy, which is why Christian mysticism is both transcendent and grounded.

The Crux of Christian Mysticism: Scripture, Christ, and History

The message here does not dismiss knowledge or experience at the expense of the other. Rather than contending for one or the other, the correct way to view such issues is both/and rather than either/or. A balance must be considered. Where one swings too far to one side, he or she should reevaluate the other and find an equalized stance on Christian mysticism. Examples of mystical belief and experience are replete in church history and Scripture and surely suffice in providing a foundational outlook on how to handle their implications. As such, perhaps, the entirety of the church would benefit herself in employing mystical belief in worship practice in a biblical and historical manner.

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^[1] Edward Reynolds, “Before a Sermon,” in Piercing Heaven: Prayers of the Puritans, ed. Robert Elmer (Bellingham, WA: Lexham Press, 2019), 138.

[2] Such diversity can not only be permitted but may be exceedingly good and right for the body of Christ.

[3] All biblical references are taken from the English Standard Version (ESV) of the Bible unless otherwise noted.

[4] Merriam-Webster Dictionary, s.v. “mysticism,” accessed October 17, 2026, https://www.merriam-webster.com/dictionary/mysticism.

[5] Admittedly, mysticism could be easily misconstrued to places of unfounded theology and even heresy. Thus, believers must be careful when discussing the topic and believing its implications.

[6] This is an example of areas where believers must be careful not to diminish the authority and reliability of Scripture.

[7] This writing does not dismiss the possibility of such a hypothesis.

[8] This writing takes a both/and approach rather than either/or.

[9] Jennifer C. Neimeyer, “Thomas Watson: The Necessity of Meditation,” Puritan Reformed Journal 2, no. 1 (January 2010), 171.

[10] Anecdotally, one difficulty many Christians have with mysticism is its ambiguity and seeming spotlight on experience rather than thoughtfulness. Christian mysticism, however, does not negate the mind for the purpose of a spiritual experience; rather, Christian mysticism includes the mind as a part of spirituality.

[11] Jared C. Wilson, “The Right Kind of Mysticism,” The Gospel Coalition (blog), March 17, 2018, https://www.thegospelcoalition.org/article/right-kind-mysticism/.

[12] That is any alleged spiritual message, vision, prophecy, or scripture received outside the sixty-six canonical books of the Bible.

[13] This writing certainly considers the normative (i.e., that which is not explicitly forbidden is permitted) vs. regulative (i.e., only what is prescribed in Scripture is allowed) principles. While leaning heavily upon normative principles, if such practices are based upon revelation apart from Scripture or (especially) those that blatantly violate biblical instruction, extra-biblical revelation (which is false and wrong) has been employed.

THE DUPLICITY OF IDOLATRY

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THE DUPLICITY OF IDOLATRY: EXODUS 32:1-14

Idolatry is often considered in the most extreme circumstances (e.g., foreigners worshipping physical statues built by the hands of humans or sacrifices offered to false gods). Although these extremities are certainly examples of idolatry, when idolatry is rightly considered as anything that takes the place of God’s rightful position, the nuances of such sin become more personal and closer to the sin with which God’s people struggle in their own lives and even in Western and American culture. The realization then should be not only the glaring degradation of idolatry but idolatry’s treacherous nature, for the most common idolatry is not that which is set in front of God’s people but rather the Trojan horses that deceptively sneak into the lives of Christians.

Exodus 32:1-14

The Golden Calf

32 When the people saw that Moses delayed to come down from the mountain, the people gathered themselves together to Aaron and said to him, “Up, make us gods who shall go before us. As for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” ² So Aaron said to them, “Take off the rings of gold that are in the ears of your wives, your sons, and your daughters, and bring them to me.” ³ So all the people took off the rings of gold that were in their ears and brought them to Aaron. ⁴ And he received the gold from their hand and fashioned it with a graving tool and made a golden calf. And they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!” ⁵ When Aaron saw this, he built an altar before it. And Aaron made a proclamation and said, “Tomorrow shall be a feast to the Lord.” ⁶ And they rose up early the next day and offered burnt offerings and brought peace offerings. And the people sat down to eat and drink and rose up to play.

⁷ And the Lord said to Moses, “Go down, for your people, whom you brought up out of the land of Egypt, have corrupted themselves. ⁸ They have turned aside quickly out of the way that I commanded them. They have made for themselves a golden calf and have worshiped it and sacrificed to it and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’” ⁹ And the Lord said to Moses, “I have seen this people, and behold, it is a stiff-necked people. ¹⁰ Now therefore let me alone, that my wrath may burn hot against them and I may consume them, in order that I may make a great nation of you.”

¹¹ But Moses implored the Lord his God and said, “O Lord, why does your wrath burn hot against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand? ¹² Why should the Egyptians say, ‘With evil intent did he bring them out, to kill them in the mountains and to consume them from the face of the earth’? Turn from your burning anger and relent from this disaster against your people. ¹³ Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your offspring as the stars of heaven, and all this land that I have promised I will give to your offspring, and they shall inherit it forever.’” ¹⁴ And the Lord relented from the disaster that he had spoken of bringing on his people.[1]

The text here presents four impactful truths about idolatry God’s people must bear in mind.

1.      God acts on his own timing (not people’s)

2.      Idolatry is insidious

3.      God never breaks his covenant; people do

4.      Everyone is at risk of a golden calf in their lives

God Acts on His Own Timing (Not People’s)

A vital perspective God’s people must take is suited in the fact that God operates in his own time and in his own way. Humanity struggles with the realization that they are not in control. Often, when people believe they are in control of anything in their lives, circumstances provide means of reminding them that they are not. Enwrapped within the trappings of human nature is the desire to possess control. Nonetheless, the greater people comprehend that they are not in control, the greater their dismissal of self and their embrace of God’s consummate control of everything in their lives.

In the Exodus text, God’s people begin to understand that Moses has spent a significant amount of time on the mountain (v. 1a),[2] they grew weary and impatient. Such is the nature of people when it seems that God delays in responding to their requests. Christians should be assured that God does not fail in responding to his people’s prayers[3] so with such an understanding, believers should exercise patience and trust in the Lord. How often, however, is the response of God’s people to turn their gaze from God’s will and glory and seek other perceived options? It is likely that every believer could think of times in their own lives when they wrongly sought seemingly better options and regretted it later. Such was the case with the People of Israel in Exodus 32.

God brought his people out of the bondage of slavery, through the wilderness, across an entire sea, and protected them from harm, but their impatience gave way to idolatry because they took their gaze off of God’s purposes, God’s glory, and placed it instead on their own selfish desires. Said another way, God did not operate on their schedule so they turned to idolatry. When people lose sight of God’s purposes and will, premature decisions are made that lead to destruction when the better choice is to wait on the Lord. When loneliness seems too much, Jesus is better than any hastily-pursued relationship; when it is uncertain how bills will be paid, Jesus provides and is worth the wait; and when the situation is seemingly dire, Jesus is better even in turmoil than bliss will ever be without him because he is the Prince of Peace and calmer of the storm. Christians should realize that God conducts his plans in his own way and time.

Idolatry Is Insidious

Israel’s idolatry does not happen instantly; rather, it is built upon choices of other options that while seemingly good are, in fact, detrimental. Idolatry is sneaky and often disguised by beauty and glamour. The golden calf is made of precious medals, which God intends for good, but human nature takes such good things and distorts them into something that God did not intend nor design. Idolatry is sneaky because people are often caught unaware of the threat it poses. When their gaze is removed from Christ, what was meant for good then becomes that which is placed above Christ (i.e., the gift becomes that which replaces the God who gave it).

God’s people must understand that gifts are not bad but when sought more than the God who gives them, they are idols. Satan often disguises sin as something beautiful and alluring, and when Christians realize that they are ensnared in the trappings of sin, it is too late—what was intended for good has become an idol. While idolatry is often considered the worship of false gods (e.g., statues, etc., and that surely is idolatry), the duplicity of idolatry is found in the fact that people make idols out of nearly anything. The irony is that the idol is often created by human hands (e.g., the golden calf created by the People of Israel). The only solution for Christians not to fall into the confines of idolatry is to be ready and aware of its danger (1 Cor 16:13) and keep their eyes on the glory of Jesus Christ (Heb 12:2). Without such a single-minded focus and unwavering commitment, idolatry will creep into the lives of believers without warning and without capitulation.

God Never Breaks His Covenant; People Do

Israel’s choice in the Exodus text is not over anything insignificant—it is between an eternal covenant or an idol. While the idol may seem pleasing, God’s eternal covenant is always better. With an understanding of God’s omnipresence and omniscience, it should serve as no surprise that God knows what is happening among his chosen people. Nevertheless, God does not refer to Israel as his people when Moses is made aware of the situation but rather (to Moses) as “your people” (v. 7). In a similar way that a parent does not take ownership of a child when they act in ignorance, God passes his chosen people off to Moses.

Israel’s abandonment of the covenant between them and their God is a serious variable in God’s resolve to destroy them (v. 20). Covenant is exceedingly solemn to the Lord—if anyone forgets or neglects such truth, it is people rather than God himself. God’s entire working is founded upon covenant—first, the eternal Covenant of Redemption between the three members of the Godhead and, second, the Covenant of Grace between God and his elect. Even in the beginnings of the Exodus narrative, God hears the cries of his people, but his response is not predicated upon such cries but rather upon his covenant (Exod 2:24-25). Advantageous is remembrance of God’s covenant for the people of God. When trials arise and it seems that God has abandoned his people, God remembers his covenant; when health fails and seems utterly hopeless, God remembers his covenant; when mistakes place believers in dire situations, God is still faithful and remembers his covenant; and indeed, God’s covenant is eternal and fulfilled whether the overtures thereof in this life or the consummate experience of eternity with Christ upon parting this life. God is faithful to his covenant.

In the Exodus story, although God indicates the formation of his wrath against Israel, he relents upon the plea of Moses. God’s initial instruction is, “…let me alone, that my wrath may burn hot against them and I may consume them, in order that I may make a great nation of you” (v. 10). Even in God’s order, however, an allusion of his Abrahamic Covenant is present. Moses is an instrument to preserve God’s plan of a great nation in route to the Messiah so in verses 11-13, Moses presents and appeal to God.

[First,] Moses appeals to God by his self-chosen relationship to Israel, and by all that he has already done for them in the past. Next, he appeals to the need for God to vindicate his own name (verse 12). Lastly, he appeals to the great patriarchal promises (verse 13). The third is a most important point. As clearly as the vision at the burning bush, it links the new name YHWH with the old patriarchal titles for God and the old patriarchal promises.^[4]

It is not as if God forgets his covenant; rather, he clarifies his burning wrath against sin. His people have abandoned the covenant. As the narrative continues, however, God does not break his covenant.

Any abandonment of the covenant of God is employed by people—never by God. When people wonder where God has gone in their lives, the fact is that he goes nowhere; it is they who have shifted position. If the people of God would remain steadfast on the promises of God irrespective of the tumult and storms and keep their gaze on the cross of Christ, the difficulties, waiting, striving, and yearning would be placed in proper understanding; otherwise, they are all severely misunderstood. Christian, remain steadfast and remember the promises of God that have never failed and will never fail; God is always faithful to his own no matter what darts the enemy hurls and employs to cause a turning of sight from the glories of God. Only people abandon covenant—not God.

Everyone Is at Risk of a Golden Calf in Their Lives

The bull as a symbol of deity was common in the ancient world. Thus, such an instrument was chosen as an idol for God’s chosen people to worship. While professing believers might not blatantly employ such idolatry, the church must be careful not to allow Satan’s underhanded attempts to distract her from her true identity and belonging in Christ. If God’s chosen people in Exodus allowed unconcealed idolatry, what makes God’s people now think that a more insidious form could not creep into their midst? Even in Western-Christian subcultures, God’s people are at risk of a golden calf whether it be politics or politicians, a perceived way of life (e.g., Capitalism, etc.), a (celebrity) pastor, a hobby, or even a style of music utilized in Christian corporate worship. No one is beyond the risk of idolatry. The golden calf, however, is often not recognizable until it has been embedded in its chosen lifestyle. For that, God’s people should take great care to keep their eyes on the prize of Christ and refuse to seek other seemingly (more) beneficial options.

In all circumstances and perceived options, Jesus is always better. As Christians, God’s people are primarily worshipers of God. Without the distractions of idolatry, Christians are better and more complete worshipers. “Lord, we pray that your grace may always precede and follow us, that we may continually be given to good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.”[5]

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[1] All biblical references are taken from the English Standard Version (ESV) of the Bible unless otherwise noted.

[2] That is Mount Sinai.

[3] Although God does not always answer his people’s prayers in the way they wish (as a sort of genie), he always offers a response (e.g., yes, no, maybe, wait, etc.).

^[4] R. Alan Cole, Exodus: An Introduction and Commentary, vol. 2, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 226–227.

[5] “Sunday Closest to October 12,” The Lectionary Page, September 26, 2026, https://www.lectionarypage.net/YearA_RCL/Pentecost/AProp10_RCL.html.

UNEQUALLY YOKED: ROMANTIC RELATIONSHIPS OR SOMETHING ELSE?

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UNEQUALLY YOKED: ROMANTIC RELATIONSHIPS OR SOMETHING ELSE?

Scripture is replete with difficult-to-understand passages that are often misinterpreted, misapplied, and perverted for personal gain. One such instance is the Apostle Paul’s second letter to the Church at Corinth. Paul instructs the Church at Corinth (and, thus, all believers to follow), “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” (2 Cor 6:14)[1] While it might be simple to focus on the first part of the command (not to be yoked with unbelievers), all aspects of the verse stem from the second aspect—the lack of commonality between believers and unbelievers. Perhaps one of the most misunderstood and certainly misinterpreted verses in the Bible, when examined from a broader approach, the meaning becomes clearer and it is not related to romantic relationships, as is commonly suggested.

Meaning of “Unequally Yoked”

While pervasively applied to romantic relationships (especially marriages), Paul’s instructions in 2 Corinthians 6:14 should be considered in broad terms and within the context the Apostle Paul presents. For 2 Corinthians 6:14, scholars often notice an imprecise digression from its broader meaning and application. “An outline which avoids such digressions, if a reasonable one can be found, would seem to be preferable…[2] To begin with, 6:11-13 and 7:2-4 form an oft-noted unity, so that if the intervening verses are not an interpolation, then 6:11-7:4 forms an aba' pattern itself.”[3] Verse 14 rests within Paul’s defense of his own ministry and authority and (more specifically) his plea for the Corinthians to separate themselves from evil. “This section brings Paul’s argument in 2:14–7:1 to its culmination by giving the second, concrete application of what it will mean for the Corinthians to “widen [their] hearts” toward Paul (6:13) amid the current controversy in Corinth.”[4] For one to extract only verse 14 and run with unsupported theories would be wrong.[5] Therefore, observing Paul’s words in 2 Corinthians should (usually) be perceived broadly rather than narrowly.

This command, which is Paul’s main point in 6:14–7:1, will be restated in different words at the end of the section (7:1). To be “unequally yoked” is to be “hitched up” or even crossbred with another animal who is not the same (Gk. heterozygeō; the related adjective is found in Lev 19:19; see also Deut 22:10, though the word does not occur there). It is, thus, an image for being allied or identified wrongly with unbelievers. In context, it refers especially to those who are still rebelling against Paul within the church, whom Paul now shockingly labels unbelievers (he clearly thinks it possible that some are [2 Cor 13:5], though he hopes not), but the principle has wider application to other situations where (as with animals yoked together) one person’s conduct and direction of life strongly influences or controls the other’s.[6]

Such is the context of 2 Corinthians 6 (i.e., Paul is admonishing Christians within the Church at Corinth to remove themselves from evil so that they are not interspersed with the sinful ways of the world and, therefore, their testimony is misperceived). To do so, the image of a yoke is employed. A yoke is a heavy wooden frame used to harness two work animals together (e.g., oxen). The problem is that if two different animals are harnessed together—such as an ox and a donkey—they pull in different directions. Therefore, the work fails, and the animals get hurt. In using the image of a yoke, Paul’s lesson here then is to show that a believer and an unbeliever have different core values, directions, and spiritual masters.

Even Jesus gives guidelines on how his followers are to live their lives. Jesus teaches that people cannot serve both God and money (Matt 6:24). Moreover, rather than living as the world lives, God’s people are to avoid the ways of the world but be transformed by the renewing of their minds (Rom 12:2). Being unequally yoked then equates to believers who do not look like believers but rather like the world.[7] In its most fundamental sense, 2 Corinthians 6:14 is a call of separation rather than an inferred avoidance of romantic relationships with unbelievers. 2 Corinthians 6:14, therefore, is an order to flee from sin rather than an edict not to pursue relationships with unbelievers.

What Does the Life of a Christ-Follower Look Like?

Since 2 Corinthians 6:14 should be understood as an indictment on Christians who choose to live life as the world does, to further discover the meaning of the text, an assessment of how Christ-followers should live must be fulfilled. In his first letter to the Corinthians, Paul claims that he has become all things to all people (1 Cor 9:22). Paul also instructs Christians to avoid using their personal freedom in a way that pressures or leads another believer to violate their own conscience and sin (Rom 14:13, 2 Cor 8:9). The command to avoid causing others to stumble is replete in Scripture including in the teachings of Jesus who says, “…whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea” (Matt 18:6).

Furthermore, John warns against loving the worldly desires of the flesh, the desire for things, and the pride of life (1 John 2:15-17). Without evidence of a changed life, professing Christians hold no substance to their claims of Jesus. Paul’s teaching here then should be a weighty order, as believers hold the serious task of avoiding even the appearance of evil (1 Thess 5:22). The church is an extension of the character of God (in Christ). One who is changed by the Spirit of God does not have anything in common with one who is not a Christian. Thus, the life of a Christ-follower reveals such evidence.

Where then do Paul’s instructions apply? To answer such a question, it is not wholly wrong to consider relationships and (yes) even those of a romantic nature including marriage, but this type of application is too narrow, for believers should consider all aspects of life in the command offered in 6:14. While Paul’s words do not only apply to relationships, they are certainly a part of the necessary consideration. Broadly, believers should consider not only romantic relationships but also close friends, business relationships, and even circumstances surrounding such (e.g., casual get-togethers, parties, etc.). The context of 6:14, however, is more circumstantial than relational (i.e., the reason believers and unbelievers should not be yoked together is because of—a. the influence unbelievers have on God’s people and b. the appearance of evil that proceeds from the circumstances within which Christians will almost certainly find themselves).

Paul’s words in 2 Corinthians call the people of God to a dealignment from the ways of the world. Paul elsewhere claims that the sexually immoral, idolaters, adulterers, thieves, the greedy, drunkards, revilers, and swindlers will not see the Kingdom of God (1 Cor 6:9-10).[8] The life of a Christ-follower then reflect that of God the Son—Jesus Christ. One whose life does not mirror Jesus justifies judgment against themself. Without fruit (or evidence), it is impossible to conclude that one is a Christian. Therefore, while Paul warns believers against being yoked with unbelievers, the command is circumstantial more than relational. While believers are expected to exercise holiness, unbelievers are expected to exercise unrighteousness and sin. Being yoked with unbelievers could have dire impacts on believers, for what do believers have in common with those who are controlled by the world and, therefore, evil?

Common Misunderstandings

The most common misunderstanding of 2 Corinthians 6:14 is that the text refers to romantic relationships (especially marriage). Nonetheless, as already alluded, Paul’s words should be received more broadly (i.e., circumstantially in the impact unbelievers likely have on believers). A fundamental way of determining that Paul is not specifically speaking of believers and unbelievers in romantic relationships is his command in his first letter to the Corinthians (1 Cor 7:12-16). If a believer has a spouse who does not believe, and that spouse consents to live with them, the believer must not divorce them. In the text, Paul explains that the unbelieving partner is sanctified (set apart for God’s purposes) through the believing spouse, and the children of the union are holy rather than unclean. This does not mean the unbelieving spouse is automatically saved, but rather that the home is blessed and brought under God’s special influence.[9]

While the text of 2 Corinthians 6:14 surely has broad applications, believers must examine themselves considering what a Christian should look like and how they should live (i.e., wisdom should be sought and exercised). While not totally prohibited, believers’ investments in unbelievers commonly cause problems.[10] The message here aims to reevaluate the meaning of 2 Corinthians 6:14. As such, the text necessitates a more far-reaching approach.

Is Paul’s Instruction in 2 Corinthians 6:14 an Overarching Mandate?

Paul’s instructions in 2 Corinthians 6:14 present not an overarching mandate but a subjective call to wisdom in objective situations (i.e., Christians are charged with employing godly wisdom in all situations including their relationships). It is not wrong to have relationships with unbelievers, but God’s people must be careful because if not advanced in the Spirit’s power and wisdom, unbelievers seemingly have a greater impact on Christians than Christians have on them. Paul’s instructions here, therefore, are not an overarching mandate to avoid relations with unbelievers but rather a stark warning of the contrast that exists between believers and unbelievers. While not sinful in itself, romantic relationships between believers and unbelievers are often difficult and spawn manifold problems. Therefore, Christians should be careful and exercise wisdom in all their relationships and dealings. As such, the glory of God is always the issue—nothing else matters. Truly, Christian relationships should reflect and consider the authentic marriage that is the church and the Lamb, which, if not modeled, is counterfeit and (at best) forged.

What nation on earth is like your people?

You, God, came to redeem us as a people for yourself. You have confirmed us to yourself, to be a people for you forever; and you, Lord, have become our God. Wonder, O heavens, and be moved, O earth, at this great thing!

The tabernacle of God is with us, and you will dwell with us, and we will be your people; and you yourself will be with us, and be our God.^[11] Amen. 

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[1] All biblical references are taken from the English Standard Version (ESV) of the Bible unless otherwise noted.

[2] Craig Blomberg, “The Structure of 2 Corinthians 1-7,” Criswell Theological Review 4.1 (1989): 10.

[3] Blomberg, 13.

[4] Scott J. Hafeman, note on 2 Corinthians 6:14, in ESV Study Bible, eds. Lane T. Dennis et al. (Wheaton, IL: Crossway, 2008), 9626.

[5] Scripture should be viewed as a metanarrative with all cultural and contextual elements considered.

[6] Hafeman, 9626.

[7] While this meaning may surely be applied to romantic relationships, the underlying purpose of Paul’s instructions in 6:14 is to call for a distinction between Christians and unbelievers (i.e., those who live according to the world).

[8] While Paul’s list includes these specific sins, they should be understood as complete; nor, should anyone assume that one failure in these areas constitutes eternal damnation; rather, the sins represent patterns of life in which those involved have damned themselves for lack of repentance.

[9] If the unbelieving spouse chooses to separate or depart because of the faith, the believer is not bound in such circumstances. God calls believers to live in peace, and abandonment by the unbeliever allows for (not mandates) the dissolution of the marriage.

[10] While Paul does not direct believers to completely separate themselves from unbelievers—which would be detrimental to the church’s witness to an onlooking world—, in a wide-ranging manner, the Apostle calls for wisdom (e.g., wisdom in romantic relationships, business dealings, and close loyalties) and the avoidance of evil’s appearance. Therefore, it is the opinion expressed in this text that in itself, pursuing a romantic relationship with an unbeliever is not a sin, but possesses a strong inclination toward problems.

^[11] Joseph Alleine, “God Has Married His People,” in Piercing Heaven: Prayers of the Puritans, ed. Robert Elmer (Bellingham, WA: Lexham Press, 2019), 91.