Chapter 6

1 That he hath approved himself a faithful minister of Christ, both by his exhortations, 3 and by integrity of life, 4 and by patient enduring all kinds of affliction and disgraces for the gospel. 10 Of which he speaketh the more boldly amongst them, because his heart is open to them, 13 and he expecteth the like affection from them again, 14 exhorting to flee the society and pollutions of idolaters, as being themselves temples of the living God.

1. Workers together. The principle of cooperation is vital to personal spiritual accomplishment and to success in Christian service. God does not dispense with man’s voluntary cooperation (DA 535). Man’s capacity for good is completely dependent upon the measure of his cooperation with the divine (cf. John 5:19, 30; DA 297). Christian ministers and workers are not to attempt to labor in their own strength or wisdom, and God does not leave them to their own devices, or to their own resources. This cooperation between Christ and His ambassadors is to be so close and continuous that “they are enabled to do the deeds of Omnipotence” (DA 827). Christ is more than an observer, simply looking on; He is an active partner in all that they do (Phil. 2:12, 13; cf. Heb. 1:14).

Receive. Gr. dechomai, here, “to receive favorably,” “to approve,” “to embrace.” It is possible to give mental assent to the grace of God and yet not be benefited by it. This truth Christ illustrated by the seed that feel on stony ground and among thorns (see on Matt. 13:5–7). Even though the Corinthians had responded to Paul’s earlier exhortations and had been reconciled to God, this was not enough. The work of their salvation, individually, was not yet complete. The Christian life has only begun when men are reconciled to God and thereby enter upon a new relationship with Him. It is true that at the moment of reconciliation they are in a saved state. They stand justified by the grace of God. But the gospel of Christ includes much more than the forgiveness of past sins; it envisions, as well, a transformation of character whose goal is a life into which sin does not enter (see on Rom. 6:5–16; 2 Cor. 1:22; 3:18). The initial reception of God’s grace, which brings justification, is to be followed by a continuous reception of grace, which produces sanctification.

Grace. See on Rom. 3:24.

In vain. That is, without its having served any useful purpose (cf. Isa. 55:10, 11). The important thing is the way man receives grace, and continues to receive it (see on Matt. 13:23; Acts 2:41).

God’s grace is received in vain—

1.  When it is neglected. Persistent inattention may deafen the heart to God’s voice. A guidebook for a journey is of little value to a man who blunders along without studying it or following its instructions.

2.  When it is perverted by using it as a cloak for sin (Rom. 6:1, 15). The unscriptural argument that God’s grace abrogates His law (see on Rom. 3:31) is advanced by some as an excuse for doing as they please instead of obeying God (see Heb. 10:29).

3.  When it is adulterated with human ideas and methods. Men receive God’s grace in vain when they seek to earn merit before God by a punctilious legalism (Rom. 6:14, 15; Gal. 2:21; 5:4; Eph 2:8, 9).

4.  When it is received only by the intellect and is not taken into the life; when it does not purify the heart and lead to full and eager obedience to the Word of God. Comprehension without application is like studying food chemistry but neglecting to eat (Matt. 7:20–24).

If there is no advancement beyond the first step of justification, the grace of God has been received in vain. It has served no useful purpose. It is sometimes necessary to prime a pump in order to start it operating, but the priming is not an end in itself. In the same way, God imparts grace to justify the repentant sinner, but only in order to place him in a position where he can receive continuing grace to help him live above sin. Justification by grace is but the beginning of the Christian life.

2. I have heard thee. This verse is a parenthetical comment on the reception of divine grace (v. 1). It constitutes an urgent appeal to men to seek reconciliation with God lest they receive the grace of God in vain. The quotation is from the LXX of Isa. 49:8 (see comment there). Isaiah looks forward to the “day of salvation” as the time of the Messiah. Paul here recognizes that the prophecy has been fulfilled in Christ. The first advent of Christ ushered in an era that is favorable to salvation (see DA 37). So long as Christ intercedes for sinners the “day of salvation” will continue.

Succoured. That is, helped.

Accepted time. That is, a time when repentant sinners will be received (see on Isa. 49:8).

Day of salvation. That is, the time during which the light of probation lingers (see John 12:35). Eventually the day of mercy will close, and when it does there will be no second chance for those who have spurned God’s grace. Men often procrastinate because they think the day of salvation will continue indefinitely, that temporal matters require first consideration, that pleasure must be pursued, that it will be easier to repent and believe tomorrow than it is today. They forget that the only time man has for salvation and for victory over any sin is the present moment, and that victory postponed becomes defeat. Delay is both foolish and dangerous. Life may be cut short; deterioration of mind and body may make attention to spiritual things difficult or impossible. The heart may be fatally hardened and the desire for salvation lost; the Holy Spirit may cease to strive. Procrastination is ultimately equivalent to rejection.

3. Offence. Literally, “an occasion for stumbling.” Paul aspires so to conduct his ministry (cf. v. 1) as to give men no excuse, on his account, for rejecting the grace of God. It is therefore imperative that his own life shall be in complete harmony with the gospel he preaches. In vs. 3–10 Paul lists evidences that his life is in harmony with his message. He has given the Corinthians no reason to blame him as a minister.

Ministry. Textual evidence may be cited (cf. p. 10) for reading “our ministry.” Paul here speaks of his own service as an ambassador for Christ. He had suffered, labored, studied, and ministered the Word so as to avoid giving any occasion for offense (1 Cor. 8:13; 10:32, 33; Phil. 2:15; 1 Thess. 2:10; 5:22; cf. 10:16). Nevertheless, there were a number in Corinth who had taken offense. It would perhaps be impossible to preach and to act so that none would be offended. To some, even truth and holiness give offense; men who listened to Jesus were offended at Him (John 6:60, 61, 66). To others, any warning against sin or error gives offense. But to true Christians, the gospel ambassador will give no offense by manifestations of pride, irreverence, aloofness, questionable habits or practices, discourtesy, or vulgarity.

As far as possible, the gospel minister should “live peaceably with all men” (Rom. 12:18), yet both Jesus and Paul stirred up enmity wherever they went. Jesus “came not to send peace, but a sword” (Matt. 10:34), and warned that a “man’s foes shall be they of his own household” (v. 36). No Christian has ever encountered more enemies than Christ, and His disciples were charged with having “turned the world upside down” (Acts 17:6). In every age God’s servants have found conflict unavoidable. Christian virtue and God’s standard of righteousness often stand in the way of men’s sinful pleasures, and wicked men are prone to charge as disturbers those who sound a warning against their evil ways. No minister can hope to preach the truth faithfully without offending men whose lives are thereby shown to be wrong.

4. Approving ourselves. Paul again takes up the problem of commendation, which he refers to frequently in this epistle (chs. 3:1–3; 4:2; 5:12; 10:12, 13, 17, 18). He has sought to make a clear distinction between the right type of commendation and that which is false. In ch. 6:3–10 he commends his own ministry, pointing to his personal conduct and to his life of labor and suffering for Christ. True commendation consists of deeds, not words.

Patience. Gr. hupomoneµ, “steadfastness,” “constancy,” “endurance,” “patient waiting” (cf. Luke 8:15; 21:19).

Afflictions. Gr. thlipsis, “oppression,” “distresses,” “straits,” literally, “pressings together,” “pressures” (cf. chs. 1:4, 8; 2:4; 4:17; etc.).

Necessities. Gr. anagkai, “calamities,” literally, “tight pressings.”

Distresses. Gr. stenochoµriai, “dire calamities,” “extreme afflictions,” literally, “narrow spaces.” This word depicts a state of extreme and pressing need, in which one is hemmed in, as it were, with no room left in which to move. Paul here refers to extremely difficult and seemingly impossible situations such as the Israelites faced at the Red Sea (Ex. 14:1–12).

5. Stripes. Or, “blows,” “beatings.” See on Matt. 10:17; 2 Cor. 11:24, 25.

Tumults. Gr. akatastasiai, “disorders,” “disturbances,” “confusion.” The same word is translated “commotions” in Luke 21:9. Paul and his companions were frequently the objects of these “tumults,” and were usually accused of starting them. Under such circumstances the apostles were in extreme danger. Such experiences befell them at Antioch in Pisidia (Acts 13:50), at Lystra (ch. 14:8–19), at Thessalonica (ch. 17:5), at Corinth (ch. 18:12), at Ephesus (ch. 19:23–41), and at Jerusalem (chs. 21:28–31; 23:7–10).

Labours. Probably a reference to Paul’s toil at tentmaking and the labors attending upon his ministry (1 Cor. 3:8; 4:12; 15:58; 1 Thess. 2:9; 2 Thess. 3:8).

Watchings. Or, “sleeplessness” (Acts 16:24, 25; 20:7, 31).

Fastings. Probably including both voluntary abstinence from food (Acts 9:9; Acts 13:2; Acts 14:23) and hunger resulting from poverty or other circumstances (2 Cor. 11:9, 27; Phil. 4:10–12).

6. Pureness. Thus far Paul has listed the difficulties attendant upon his ministry (cf. chs. 4:8–11; 11:23–27). Now he sets forth those positive moral and spiritual qualities that must characterize the life of the Christian minister in particular and validate his commission as an ambassador for Christ. These positive traits enable him to endure with fortitude the insults, persecution, and privation that circumstances impose upon him. By God’s grace these experiences mature, ennoble, and refine his character. Here Paul no doubt refers to both pure motives and pure conduct, to chastity of both mind and body. Purity is a primary requisite of a blameless ministry (cf. 2 Cor. 11:2; 1 Thess. 2:10; 1 Peter 3:2; 1 John 3:3; see on Matt. 5:8).

Knowledge. That is, of the kingdom of heaven, and including the entire field of divine truth revealed in the Bible. True religion does not thrive on a diet of ignorance. One of the most solemn duties incumbent upon every Christian is to gain a clear and comprehensive insight into the gospel as set forth in the Book of God. See on Luke 1:77; 11:52; 1 Cor. 1:5.

Longsuffering. Gr. makrothumia, “patience,” “perseverance,” “steadfastness,” “endurance.” The quality of long-suffering enables the minister to bear long with the faults, failings, and dullness sometimes encountered in prospective converts, and often in those who oppose the truth.

Kindness. Gr. chreµstoteµs, “moral goodness,” “integrity,” “kindness” (see on Rom. 3:12). Knowledge by itself leads to pride and intolerance (1 Cor. 8:1–3). Many professed Christians who claim to know the truth find it impossible to defend the faith except by passionate arguments. They cannot speak for the truth without becoming angry with those who disagree. The Christian minister, particularly, needs to guard against this unchristian tendency. Especially in the midst of persecution, under false accusation, or when his converts do not seem to appreciate him as they should, he must watch his own spirit with close vigilance.

By the Holy Ghost. The Holy Spirit is the active agency in cultivating all these virtues (Gal. 5:22, 23). It is possible to possess these traits in some degree, superficially at least, apart from the Holy Spirit, but never in their fullness.

Love. Gr. agapeµ (see on Matt. 5:43, 44). The crowning characteristic of the gospel minister is this chief and all-pervading fruit of the Spirit (see on 1 Cor. 13). For comment on “love unfeigned” see on Rom. 12:9. Without this quality the ambassador of Christ becomes hard, cold, self-complacent, and censorious. Purity and power are impossible without love.

7. Truth. See on John 1:14; 8:32. No more exacting requirement is made of the minister than the proclamation of truth without diminishing from, or adding to, it. To be the embodiment of truth, in life, in word, in deed, constitutes the ultimate test of genuineness. God is truth (Ps. 31:5; Jer. 10:10), and truth is eternal as God is eternal (Ps. 100:5; 146:6). Christ incarnate was the full and perfect revelation of truth (John 14:6). Truth must be sought for diligently and made a means of regeneration (James 1:18) and sanctification (John 17:17), and a pattern for daily conduct (3 John 3, 4). Truth is of little value when entertained as an intellectual concept only (John 3:21; 1 John 1:6), for the wholehearted acceptance of truth means complete obedience to all of God’s revealed will. The possession and practice of truth is the mark of a true Christian (see on Matt. 7:21–27).

Power. Gr.dunamis, “strength,” “ability,” “inherent power.” Truth and power are complementary. The truth of God without the power of God has no practical value. Power alone, without truth, leads to oppression. Truth and power both come from God, and both must be under the control of love (see on ch. 5:14). The only valid authority for religious belief is truth as set forth in the Word of God, applied to the life by the power of God, and held under the control of His love.

Armour of righteousness. Paul uses the figure of warfare to describe the lot of the Christian (Eph. 6:11–17). To be clothed with the panoply of Christ’s armor is to be clothed with His righteousness.

8. Honour and dishonour. Verses 8–10 set forth a series of paired contrasts (cf. ch. 4:8–10). Most, if not all, of these experiences had come to Paul in connection with the recent crisis in the Corinthian church. His reaction to these changing circumstances commend him as a minister of the gospel. He remained patient and courageous, and thus good always resulted.

On the one hand, he had been honored by men Gal. 4:14), and on the other, dishonored and discredited (1 Cor. 4:11–13). But he always replied in the spirit of Christ and in harmony with His commands (Matt. 5:38–42; Luke 6:22; 10:16; Gal. 1:10). The false apostles at Corinth had spoken evil of him. There were still some who held Paul’s preaching and ministry in contempt and spoke of him as an impostor (2 Cor. 2:17; 4:2; see on ch. 11:22). For Paul, this only provided an opportunity for fellowship with Christ in His sufferings (Phil. 3:10; cf. Matt. 5:11; 1 Peter 4:14). Paul and his companions gave no offense, either by showing resentment or by self-exaltation.

9. As unknown. That is, obscure. Possibly Paul refers to his lack of credentials (ch. 3:2). In contrast, the Judaizers (see on ch. 11:22) considered themselves men of distinction. Likewise, the world knew not our Lord (John 1:10). Even His brothers failed to recognize Him. His fellow townsmen knew Him only as “the carpenter’s son” (Matt. 13:55). Spiritual blindness hid the real Jesus from the eyes of His generation. So it is with Christians in every age (John 16:33; 1 John 3:1, 13). The world acclaims greatness and power based on ancestry, wealth, intellectual greatness, and position, but greatness based on holiness and humility receives little recognition. Christians must be prepared for misrepresentation, misunderstanding, scorn, and persecution, because their life, experience, principles, ambitions, and hopes are meaningless to the natural man (1 Cor. 2:14).

Well known. That is, recognized and respected by men of sincerity.

As dying. To the secular eye Paul was perhaps at the point of death, but to the spiritual eye he had possession of eternal life (1 John 5:11, 12). His sufferings appeared to the dim vision of his opponents as evidence of God’s displeasure and punishment, but with spiritual insight, Paul enjoyed fellowship with Christ in His sufferings (Phil. 3:10), and discerned evidences of God’s great love for him 1 Cor. 11:32; Heb. 12:6; Rev. 3:19).

Chastened. Or, “chastised.” See on ch. 4:9.

10. As sorrowful. Paul seems to have cause for nothing but melancholy. For him, however, sorrow and joy are not mutually exclusive alternatives, for he knows how to be glad in the midst of tribulation. He rejoices in God’s providential leading, even when he has cause for sorrow. This attitude reflects the mind of Christ (Rom. 12:12; Phil. 4:4, 11; Heb. 2:10–18). Christianity not only sustains the soul in the hour of trial but imparts the spirit of joyful triumph and fills the mind with assurance and hope. (Isa. 61:3).

Paul’s spirit of triumph is perhaps best set forth in the book of Philippians, whose key word is “rejoice.” Yet when he wrote that book Paul was in prison, deserted, alone, and in danger of immediate execution. The true Christian can always rejoice in a good conscience, in a pure and noble mind, in divine favor, and in the salvation of his fellow men (Heb. 12:2). He has learned to be content, whatever he may be called upon to endure (Phil. 4:11). A life of contentment and joy is the Christian’s inalienable birthright. To be delivered from the power of sin and the hands of Satan, to be “more than conquerors through him that loved us” (Rom. 8:37), to be saved “to the uttermost” (Heb. 7:25)—all this is cause enough for a life of joy and happiness.

Poor. That is, “poor in spirit” (see on Matt. 5:3). To the secular eye, Paul was poor indeed, but to the spiritual eye he was rich. He had suffered the loss of all things (1 Cor. 4:11; Phil. 3:7, 8; 4:12). It has generally been the choice and lot of Christians to remain poor in material things. Believers at Jerusalem willingly surrendered their earthly wealth (Acts 2:44, 45; 3:6; 5:1–3). Life cannot be estimated by appearances. As far as God’s kingdom is concerned, things are not what they seem. Men become truly rich, not by keeping, but by giving (see on Prov. 11:24). They are made rich with the unsearchable riches of Christ (Isa. 55:1, 2; Acts 20:35; 2 Cor. 8:9; Eph. 3:8; 1 Tim. 6:18). They become rich by conferring Heaven’s blessings on others (Isa. 58:6–14).

Possessing all things. In Christ the believer becomes heir and possessor of all things (Matt. 5:5; 16:25; 19:29; Mark 10:28–30; Rom. 8:17; 1 Cor. 3:21–23; Rev. 3:21). The gospel enriches men with noble thoughts, high purposes, elevating hopes, divine fellowship, purity of heart, harmony of being, the ability to enjoy all that God has made. See on Matt. 6:24–34.

11. Ye Corinthians. Here alone in his two epistles does Paul address the Corinthians by name. He appeals to them to reciprocate his love, to deal with him as he has dealt with them.

Our mouth is open. Paul was keeping nothing back from the Corinthians. He would say what there was to say, that they might know the facts.

Our heart. In all his dealings with them, in his exhortations and rebukes, in the face of their problems and criticism, Paul has been speaking out of the abundance of his heart. At no time, even to the present moment, has he avoided expressing his inmost thoughts and feelings to them. All along he has spoken openly and without reserve; he has kept nothing back (cf. Matt. 12:34; Rom. 10:10). His heart has always been full of love for them, and even now he yearns for them and for their loving response. He has met all their criticisms in the spirit of Christ, with largeness of heart.

12. Straitened. Or, “restricted,” “confined in a narrow place,” “compressed.” Paul’s love for them is in no way contracted. If there had been a lack of sympathetic understanding, it was not on his part. The Corinthians do not have a narrow place in his heart, but apparently some of them had scanty room for him in their affections.

Bowels. That is, the heart, lungs, liver, upper intestines, etc. This region of the body was considered by the ancients to be the seat of the affections (Phil. 1:8; 2:1). Whatever there may have been that was unpleasant and undesirable in the relations between Paul and the Corinthians, it did not exist in the hearts of Paul and his companions.

13. For a recompence. Paul considers the Corinthian believers his spiritual children (1 Cor. 4:14, 15), and as their spiritual father he has poured upon them a full measure of paternal love. In return, he longs for their love. Will they not enlarge their hearts enough to make room for him? To do so will be to solve all the problems and to remove all the ill feelings between them (cf. Gal. 4:12; 1 Thess. 2:11).

14. Be ye not. Literally, “do not become.” Chapters 6:14 to 7:1 constitute an extended parenthesis such as occurs often in the writings of Paul. It consists of a warning against any and every kind of association with unbelievers that would place Christians in situations where they find it difficult or impossible to avoid compromising principle. This prohibition includes the marriage relationship (see on ch. 7:1), but is by no means restricted to it. The admonition of this parenthetical passage was probably suggested to Paul’s mind by his counsel in ch. 6:12, 13, not to be narrowhearted and exclusive. If so, his purpose was to leave the Corinthians no reason for concluding that they were to be so largehearted as to enter into intimate fellowship with unbelievers. The fact that v. 14 begins with the words “do not become” indicates that Paul was thinking primarily of the future, rather than of the past.

Unequally yoked. Gr. heterozugeoµ, “to yoke in unequal partnership.” The prefix heteroР here denotes persons of a different kind (cf. on Matt. 6:24). In view of the fact that Paul is addressing the Corinthian church members as Christians, the others referred to are non-Christians. The principle here stated is similar to that of Ex. 34:16; Deut. 7:1–3; cf. Lev. 19:19; Deut. 22:10; Phil. 4:3. So great is the difference in ideals and conduct between Christians and non-Christians, believers and unbelievers, that to enter into any binding relationship with them, whether in marriage, in business, or otherwise, inevitably confronts the Christians with the alternatives of abandoning principle or enduring difficulties occasioned by differences in belief and conduct. To enter into such a union is to obey God and to bargain with the devil. Separateness from sin and sinners is explicitly set forth throughout the Scriptures (Lev. 20:24; Num. 6:3; Heb. 7:26; etc.). No other principle has been more strictly enjoined by God. Throughout the history of God’s people the violation of this principle has inevitably resulted in spiritual disaster.

With unbelievers. To those who do not accept Christ as their Saviour, and His teachings as their standard of belief and conduct, the ideals, principles, and practice of Christianity are foolishness (1 Cor. 1:18). By reason of their outlook on life, unbelievers often find it most difficult to tolerate a pattern of conduct that tends to restrict their own ways of living, or implies that their concepts and practices are evil or inferior. Paul does not forbid all association with unbelievers, but only such association as would tend to diminish the Christian’s love for God, to adulterate the purity of his outlook on life, or to lead him to deviate from a strict pattern of conduct. Christians are not to shun their relatives and friends, but to associate with them as living examples of applied Christianity and so win them to Christ (1 Cor. 5:9, 10; 7:12; (10:27). The decisive question is, Does the Christian choose to associate with the unbeliever because of a fondness for the ways of the world, or because of a sincere desire to be a blessing to the unbeliever and to win him to Christ? A second question, and one of no less importance to the Christian himself, is, Whose influence is likely to prevail, that of Christ or that of the evil one? When it comes to a binding relationship such as marriage, however, the Christian who truly loves the Lord will under no circumstances unite with an unbeliever, even in the pious and otherwise commendable hope of winning him to Christ.

Almost without exception disappointment is the result of a course of action contrary to the wise counsel here set forth by the apostle. Those who choose to heed this counsel may expect in a special way to enjoy God’s favor, and will find that He has something in store for them far surpassing any plans they might have had for themselves.

What fellowship? By a series of five rhetorical questions (vs. 14–16) Paul contrasts the irreconcilable and mutually exclusive opposition between the yoke of Christ and that of the world. Every union in which the character, beliefs, and interests of the Christian lose anything of their distinctiveness and integrity, is hereby prohibited. A Christian cannot afford to enter into any connection with the world that calls for compromise. The line of demarcation is clearly defined between (1) righteousness and unrighteousness, (2) light and darkness, (3) Christ and Satan, (4) faith and infidelity, (5) the temple of God and the temple of idols.

15. Concord. Gr. sumphoµneµsis, “concord,” “agreement.” Concerning the related word sumphoµnia see on Luke 15:25. Between Christ and Satan there is utter discord.

Belial. Gr. Belial, a transliteration from the Heb. beliyaФal, “worthless one” (see on Deut. 13:13; Judges 19:22; 1 Sam. 2:12). However, textual evidence favors (cf. p. 10) the reading Beliar. The reading Belial appears only in few late manuscripts and probably entered KJV by way of the Latin Vulgate. Here the word is a personification for Satan, representing the worthlessness and emptiness of the things by means of which he seeks to attract and lure men into sin. It is also used of the followers of Satan (Deut. 15:9, margin; 1 Sam. 25:25; 30:22; Ps. 41:8, margin). Christ and Belial are the opposing leaders in the great controversy between righteousness and unrighteousness (Rev. 12:7–9; cf. ch. 20:7–9). Sin is not an abstract thing. Back of all that is true, holy, and righteous are the supernatural forces of the universe led by Christ. Back of all that is evil and worthless are the supernatural forces of darkness led by Satan. All the world is lined up behind one or the other (1 Peter 5:8–9; Rev. 12:11).

Man’s choice between these two world rulers must be clear and decided. Christ is the Prince of light (John 1:9; 8:12). His followers are called the children of light (Matt. 5:14; John 12:36; Eph. 5:8). They walk in the light, and their destiny is the city of light, where there is no darkness at all (John 12:35, 36; 1 Thess. 5:4, 5; 1 John 1:5–7; Rev. 22:5). Satan is the prince of darkness (Col. 1:13). His followers are the children of darkness (John 3:19; Eph. 5:11). They walk in darkness now, and their destiny is eternal darkness (Matt. 22:13; 25:30; 2 Peter 2:17; 1 John 1:6; Jude 13).

16. Agreement. Or, “assent,” “consent” (Luke 23:51). There can be no alliance between Christ and Satan, between the true God and false gods, between Christianity and heathenism. Paul declares that an alliance between believers and unbelievers is equally inconceivable.

Ye are the temple. See on 1 Cor. 3:16, 17; 6:19, 20.

I will dwell. Quoting from Lev. 26:11, 12 Paul draws an analogy between the Jewish Temple and the Christian church. The Temple at Jerusalem was built for the glory of Jehovah, was honored by the glory of His presence, in the Shekinah, and was His dwelling place (1 Kings 6:12, 13; cf. Ex. 25:8; 29:43–45; Heb. 8:1, 2). The church is composed of those who have been born into Christ (Heb. 3:6; 12:23). They constitute the body of Christ (Col. 1:24), who is the head (Eph. 1:22). He purposes to dwell in them as He did in the Temple of old (1 Cor. 3:16, 17; 6:19, 20); but how can He do so if they are in “agreement”with idols?

Be their God. This formula, “I will be their God, and they shall be my people,” occurs commonly throughout the OT, and constitutes a declaration of the covenant relationship into which God purposed to enter with Israel of old (see on Hosea 1:9, 10, and now purposes to enter with His people today.

17. Wherefore come out. Paul here combines various OT passages such as Isa. 52:11–12; Jer. 51:6, 45. The historical reference is to the departure of captive Israelites from ancient Babylon, which Paul here refers to as an illustration of the separation of God’s people from the world and from spiritual Babylon (see on Rev. 18:4). Upon their return from captivity the Jews were charged not to carry back with them anything savoring of pagan idolatry. Similarly, spiritual Israel is charged to “touch not the unclean thing” (see on Isa. 52:11, 12).

18. A Father. Verse 18 consists of another mosaic of ideas gathered from different passages of the OT (2 Sam. 7:8, 14; Isa. 43:6; Jer. 31:9). Compare 2 Cor. 6:18; see on Matt. 6:9.

Sons and daughters. The privilege of becoming the adopted sons and daughters of God is the supreme privilege He accords those who are born of the Spirit (see on John 1:12–13; 3:3, 5; 1 John 3:1, 2). God here promises to act the part of a father to those who become His children, to be their provider, protector, counselor, guide, and deliverer. Although men become sons of God by adoption, the same process is also spoken of as a new birth (John 1:12, 13; 3:3, 5).

As a result of the believer’s faith in Christ the supernatural operation of the Spirit of God creates new spiritual life, which makes the man a son of God. This Father-son relationship is as real and vital as the human relationship used to illustrate it. In the life of Jesus as the Son of God we have a perfect example of the relationship it is our privilege to bear to our heavenly Father as His sons (see on Luke 2:49; John 1:14; 4:34; 8:29). The key to this relationship is love, and its result is obedient trust. The essential quality of fatherhood is loving authority, as that of sonship is trust and obedience. Without these qualities there can be no true fatherson experience (Rom. 8:9, 10: 2 Cor. 7:1; 1 John 1:1–7). God intends that they shall be a reality in the life of every Christian.

Almighty. A divine title also used here and frequently in the book of Revelation (Rev. 1:8; etc.). This title here emphasizes the certainty and the greatness of the promise of 2 Cor. 6:17, 18. Compare the Hebrew equivalent (see Vol. I, p. 171). Chapter 7:1 completes the sequence of thought which Paul began in ch. 6:14 (see comment there).

Ellen G. White comments

1    1T 381, 432; 6T 297

1–4MH 116

1–10FE 533

2     MB 151; MB 151; SC 34; 2T 102; 5T 635; 9T 129

3     GW 60

3–10AA 369; GW 60

7     EW 273; ML 94; PK 111, 725; 2T 446

10   Ed 68; SR 313

14   CS 38; Ev 617; LS 321; PP 175; 1T 200; 2T 44, 689; 4T 504, 505; 7T 108

14, 15  FE 476; GW 392; PK 58; TM 271; 2T 48; 3T 248; 4T 346

14–16MM 45

14–18FE 499, 533; MH 404; 3T 373; 5T 13, 364; 6T 195; 8T 223

15   CT 330; 1T 279, 289, 408; 2T 168, 344; 4T 187; 5T 52, 340

15, 16  PP 563

15–185T 431

16   DA 161, 311; Ed 258; GW 254; MH 146; TM 388; WM 130

16–18FE 480; TM 272

17   CH 291, 589; CT 328; EW 242; FE 311, 483, 501; MYP 313; PP 458; SR 60; Te 119; 1T 242, 279, 288, 405, 503; 2T 48, 125; 3T 126, 458; 4T 577, 583; 6T 95, 147

17, 18  CH 51; Ev 622; FE 142, 502; GC 475; LS 292; ML 260; MYP 81, 139; PK 59; PP 175; Te 189; 1T 510, 663; 2T 43, 441, 592; 3T 245, 566; 4T 109; 6T 91; 7T 164; 8T 41; 9T 17; WM 254

18        CH 590; ML 83, 86, 98; 2T 593; 4T 624, 653; 5T 348, 368; 6T 190; 7T 226; 8T 177; 9T 188, 287