"Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever? And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore Come ye out from among them, and be ye separate, saith the Lord, And touch no unclean thing; And I will receive you, And will be to you a Father, And ye shall be to Me sons and daughters, saith the Lord Almighty. Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God."--2 COR. vi. 14-vii. 1 (R.V.). This is one of the most peculiar passages in the New Testament. Even a careless reader must feel that there is something abrupt and unexpected in it; it jolts the mind as a stone on the road does a carriage wheel. Paul has been begging the Corinthians to treat him with the same love and confidence which he has always shown to them, and he urges this claim upon them up to ver. 13. Then comes this passage about the relation of Christians to the world. Then again, at chap. vii. 2--"Open your hearts to us; we wronged no man, we corrupted no man, we took advantage of no man"--he returns to the old subject without the least mark of transition. If everything were omitted from chap. vi. 14 to chap. vii. 1 inclusive, the continuity both of thought and feeling would be much more striking. This consideration alone has induced many scholars to believe that these verses do not occupy their original place. The ingenious suggestion has been made that they are a fragment of the letter to which the Apostle refers in the First Epistle (chap. v. 9): the sentiment, and to some extent even the words, favour this conjecture. But as there is no external authority for any conjecture whatever, and no variation in the text, such suggestions can never become conclusive. It is always possible that, on reading over his letter, the Apostle himself may have inserted a paragraph breaking to some extent the closeness of the original connexion. If there is nothing in the contents of the section inconsistent with his mind, the breach of continuity is not enough to discredit it.