18. saith the Lord Almighty<\/em> ] Another combination of various passages. See 2Sa 7:14<\/span>; Isa 43:6<\/span>; Eze 11:20<\/span>; Eze 14:11<\/span>; Eze 37:27<\/span>.<\/p>\n And will be a Father unto you – <\/B>A father is the protector, counselor, and guide of his children. He instructs them, provides for them, and counsels them in time of perplexity. No relation is more tender than this. In accordance with this, God says, that he will be to his people their protector, counsellor, guide, and friend. He will cherish toward them the feeling of a father; he will provide for them, he will acknowledge them as his children. No higher honor can be conferred on mortals than to be adopted into the family of God, and to be permitted to call the Most High our Father. No rank is so elevated as that of being the sons and the daughters of the Lord Almighty. Yet this is the common appellation by which God addresses his people; and the most humble in rank, the most poor and ignorant of his friends on earth, the most despised among people, may reflect that they are the children of the ever-living God, and have the Maker of the heavens and the earth as their Father and their eternal Friend. How poor are all the honors of the world compared with this!<\/P> The Lord Almighty – <\/B>The word used here (<\/SPAN><\/span> pantokrator) occurs nowhere except in this place and in the book of Revelation; Rev 1:8<\/span>; Rev 4:8<\/span>; Rev 11:17<\/span>; Rev 15:3<\/span>; Rev 16:7<\/span>, Rev 16:14<\/span>; Rev 19:6<\/span>, Rev 19:16<\/span>; Rev 21:22<\/span>. It means one who has all power; and is applied to God in contradistinction from idols that are weak and powerless. God is able to protect his people, and they who put their trust in him shall never be confounded. What has he to fear who has a friend of almighty power?<\/P> Remarks<\/P> 1. It is right and proper to exhort Christians not to receive the grace of God in vain, 2Co 6:1<\/span>. Even they sometimes abuse their privileges; become neglectful of the mercy of God; undervalue the truths of religion, and do not make as much as they should do of the glorious truths that are suited to sanctify and to save. Every Christian should endeavor to make just as much as possible of his privileges, and to become just as eminent as he can possibly be in his Christian profession.<\/P> 2. The benefits of salvation to this world come through the intercession of Jesus Christ, 2Co 6:2<\/span>. It is because God is pleased to hear him; because he calls on God in an accepted time that we have any hope of pardon. The sinner enjoys no offer of mercy, and no possibility of pardon except what he owes to Jesus Christ. Should he cease to plead for people, the offers of salvation would be withdrawn, and the race would perish forever.<\/P> 3. The world is under a dispensation of mercy, 2Co 6:2<\/span>. People may be saved: God is willing to show compassion, and to rescue them from ruin.<\/P> 4. How important is the present moment! 2Co 6:2<\/span>. How important is each moment! It may be the last period of mercy. No sinner can calculate with any certainty on another instant of time. God holds his breath, and with, infinite ease he can remove him to eternity. Eternal results hang on the present – the fleeting moment, and yet how unconcerned are the mass of people about their present condition; how unanxious about what may possibly or probably occur the next moment! Now, the sinner may be pardoned. The next moment he may be beyond the reach of forgiveness. This instant, the bliss of heaven is offered him; the next, he may be solemnly excluded from hope and heaven!<\/P> 5. The ministers of the gospel should give no occasion of offence to any one, 2Co 6:3<\/span>. On each one of them depends a portion of the honor of the ministry in this world, and of the honor of Jesus Christ among people. How solemn is this responsibility! How pure, and holy, and unblameable should they be!<\/P> 6. Ministers and all Christians should be willing to suffer in the cause of the Redeemer, 2Co 6:4-5<\/span>. If the early ministers and other Christians were called to endure the pains of imprisonment and persecution for the honor of the gospel, assuredly we should be willing also to suffer. Why should there be anymore reason for their suffering than for ours?<\/P> 7. We see what our religion has cost, 2Co 6:4-5<\/span>. It has come down to us through suffering. All the privileges that we enjoy have been the fruit of toil, and blood, and tears, and sighs. The best blood in human veins has flowed to procure these blessings; the holiest people on earth have wept, and been scourged, and tortured, that we might possess these privileges. What thanks should we give to God for all this! How highly should we prize the religion that has cost so much!<\/P> 8. In trial we should evince such a spirit as not to dishonor, but to honor our religion, 2Co 6:3-5<\/span>. This is as incumbent on all Christians as it is on ministers of the gospel. It is in such scenes that the reality of religion is tested. It is then that its power is seen. It is then that its value may be known. Christians and Christian ministers often do good in circumstances of poverty, persecution, and sickness, which they never do in health, and in popular favor, and in prosperity. And God often places his people in trial that they may do good then, expecting that they will accomplish more then than they could in prosperous circumstances They whose aim it is to do good have often occasion to bless God that they were subjected to trial. Bunyan wrote the Pilgrims Progress in a dungeon; and almost all the works of Baxter were written when he was suffering under persecution, and forbidden to preach the gospel. The devil is often foiled in this way. He persecutes and opposes Christians; and on the rack and at the stake they do most to destroy his kingdom; he throws them into dungeons, and they make books which go down even to the millennium, making successful war on the empire of darkness. Christians, therefore, should esteem it a privilege to be permitted to suffer on account of Christ; Phi 1:29<\/span>.<\/P> 9. If ministers and other Christians do any good they must be pure, 2Co 6:6-7<\/span>. The gospel is to be commended by pureness, and knowledge, and the word of truth, and the armor of righteousness. It is in this way that they are to meet opposition; in this way that they are to propagate their sentiments. No man need expect to do good in the ministry or as a private Christian, who is not a holy man. No man who is a holy man can help doing good. It will be a matter of course that he will shed a healthful moral influence around him. And he will no more live without effect than the sun sheds its steady beams on the earth without effect. His influence may be very noiseless and still, like the sunbeams or the dew, but it will be felt in the world. Wicked people can resist anything else better than they can a holy example. They can make a mock of preaching; they can deride exhortation; they can throw away a tract; they can burn the Bible; but what can they do against a holy example? No more than they can against the vivifying and enlightening beams of the sun; and a man who leads a holy life cannot help doing good, and cannot be prevented from doing good.<\/P> 10. They who are Christians must expect to meet with much dishonor, and to be subjected often to the influence of evil report, 2Co 6:8<\/span>. The world is unfriendly to religion, and its friends must never be surprised if their motives are impeached, and their names calumniated.<\/P> 11. Especially is this the case with ministers, 2Co 6:8<\/span>. They should make up their minds to it, and they should not suppose that any strange thing had happened to them if they are called thus to suffer.<\/P> 12. They who are about to make a profession of religion, and they who are about entering on the work of the ministry, or who are agitating the question whether they should be ministers, should ask themselves whether they are prepared for this. They should count the cost; nor should they either make a profession of religion or think of the ministry as a profession, unless they are willing to meet with dishonor, and to go through evil report; to be poor 2Co 6:10<\/span>, and to be despised and persecuted, or to die in the cause which they embrace.<\/P> 13. Religion has power to sustain the soul in trials, 2Co 6:10<\/span>. Why should he be sad who has occasion to rejoice always? Why should he deem himself poor, though he has slender earthly possessions, who is able to make many rich? Why should he be melancholy as if he had nothing, who has Christ as his portion, and who is an heir of all things? Let not the poor, who are rich in faith, despond as though they had nothing. They have a treasure which gold cannot purchase, and which will be of infinite value when all other treasure fails. He that has an everlasting inheritance in heaven cannot be called a poor man. And he that can look to such an inheritance should not be unwilling to part with his earthly possessions. Those who seem to be most wealthy are often the poorest of mortals; and those who seem to be poor, or who are in humble circumstances, often have an enjoyment of even this world which is unknown in the palaces and at the tables of the great. They look on all things as the work of their Father; and in their humble dwellings, and with their humble fare, they have an enjoyment of the bounties of their heavenly Benefactor, which is not experienced often in the dwellings of the great and the rich.<\/P> 14. A people should render to a minister and a pastor a return of love and confidence that shall be proportionate to the love which is shown to them, 2Co 6:12<\/span>. This is but a reasonable and fair requital, and this is necessary not only to the comfort, but to the success of a minister. What good can he do unless he has the affections and confidence of his people?<\/P> 15. The compensation or recompence which a minister has a right to expect and require for arduous toil is, that his people should be enlarged in love toward him, and that they should yield themselves to the laws of the Redeemer, and be separate from the world, 2Co 6:13<\/span>. And this is an ample reward. It is what he seeks, what he prays for, what he most ardently desires. If he is worthy of his office, he will seek not theirs but them 2Co 12:14<\/span>, and he will be satisfied for all his toils if he sees them walking in the truth 3Jo 1:4<\/span>, and showing in their lives the pure and elevated principles of the gospel which they profess to love.<\/P> 16. The welfare of religion depends on the fact that Christians should be separate from a vain, and frivolous, and wicked world, 2Co 6:14-16<\/span>. Why should they partake of those things in which they can, if Christians, have nothing in common? Why attempt to mingle light with darkness? to form a compact between Christ and Belial? or to set up a polluted idol in the temple of the living God? The truth is, there are great and eternal principles in the gospel which should not be surrendered, and which cannot be broken down. Christ intended to set up a kingdom that should be unlike the kingdoms of this world. And he designed that his people should be governed by different principles from the people of this world.<\/P> 17. They who are about to make a profession of religion should resolve to separate themselves from the world, 2Co 6:14-15<\/span>. Religion cannot exist where there is no such separation, and they who are unwilling to forsake infidel companions and the frivolous amusements and vanities of life, and to find their chosen friends and pleasures among the people of God, can have no evidence that they are Christians. The world with all its wickedness and its frivolous pleasures must be forsaken, and there must be an effectual line drawn between the friends of God and the friends of sin.<\/P> Let us, then, who profess to be the friends of the Redeemer remember how pure and holy we should be. It should not be indeed with the spirit of the Pharisee; it should not be with a spirit that will lead us to say, stand by, for I am holier than thou; but it should be, while we discharge all our duties to our impenitent friends, and while in all our contacts with the world we should be honest and true, and while we do not refuse to mingle with them as neighbors and citizens as far as we can without compromising Christian principles, still our chosen friends and our dearest friendships should be with the people of God. For, his friends should be our friends; our happiness should be with them, and the world should see that we prefer the friends of the Redeemer to the friends of gaiety, ambition, and sin.<\/P> 18. Christians are the holy temple of God, 2Co 6:16<\/span>. How pure should they be! How free should they be from sin! How careful to maintain consciences void of offence!<\/P> 19. What an inestimable privilege it is to be a Christian! 2Co 6:18<\/span>; to be a child of God! to feel that he is a Father and a Friend! to feel that though we may be forsaken by all others; though poor and despised, yet there is one who never forsakes; one who never forgets that he has sons and daughters dependent on him, and who need his constant care. Compared with this, how small the honor of being permitted to call the rich our friends, or to be regarded as the sons or daughters of nobles and of princes! Let the Christian then most highly prize his privileges, and feel that he is raised above all the elevations of rank and honor which this world can bestow. All these shall fade away, and the highest and the lowest shall meet on the same level in the grave, and alike return to dust. But the elevation of the child of God shall only begin to be visible and appreciated when all other honors fade away.<\/P> 20. Let all seek to become the sons and daughters of the Lord Almighty. Let us aspire to this rather than to earthly honors; let us seek this rather than to be numbered with the rich and the great. All cannot be honored in this world, and few are they who can be regarded as belonging to elevated ranks here. But all may be the children of the living God, and be permitted to call the Lord Almighty their Father and their Friend. O! if people could as easily be permitted to call themselves the sons of monarchs and princes; if they could as easily be admitted to the palaces of the great and sit down at their tables as they can enter heaven, how greedily would they embrace it! And yet how poor and paltry would be such honor and pleasure compared with that of feeling that we are the adopted children of the great and the eternal God!<\/P><\/p>\n Verse 18<\/span>. Will be a Father unto you<\/B><\/I>] I will act towards you as the most affectionate father can act towards his most tender and best beloved child.<\/P> <\/P> And ye shall be my sons and daughters<\/B><\/I>] Ye shall all be of the household<\/I> of God, the family<\/I> of heaven; ye shall be holy, happy<\/I>, and continually safe<\/I>.<\/P> <\/P> Saith the Lord Almighty.<\/B><\/I>] The Lord<\/I>, the Governor of all things<\/I>.<\/P> <\/P> Earthly fathers, however loving and affectionate, may fail to provide for their children, because every thing is not at their<\/I> disposal<\/I>; they may frequently lack both the power<\/I> and the means<\/I>, though to will<\/I> may be present with them; but the Lord who made<\/I> and who governs all things<\/I> can never lack will, power<\/I>, nor means<\/I>. The promise is sure to the children<\/I>; and the children<\/I> are those who take the Almighty for their God<\/I>. For the promise belongs to no soul that is not separate<\/I> from sinful ways, works, and men; those who touch the unclean thing<\/I>, i.e. who do<\/I> what God forbids<\/I>, and hold communion with unrighteousness, can never stand in the endearing relation of children<\/I> to God Almighty: and this is most forcibly stated by God himself, in these verses, and in the beginning of the following chapter, the first verse of which should conclude this.<\/P> <\/P> To the Jews<\/I> the promises were originally made; they would not have God for their God, but would<\/I> work iniquity. What was the consequence? God cast them off; and those who were joined to<\/I> iniquity<\/I> were separated<\/I> from him<\/I>. “Then said God, Call his name Lo-ammi<\/I>; for ye are not my people<\/I>, and I will not be your God<\/I>.” Ho 1:9<\/span>. The Jews<\/I> were therefore cast off, and the Gentiles<\/I> taken in their place; but even these, under the new covenant, are taken in expressly under the same conditions<\/I> as the apostle here most fully states. Those who apply these words in any other way pervert their meaning, and sin against their souls.<\/P> <\/p>\n The latter words, which are a promise of Gods reception of them who for his sake withdraw from a sinful communion with idolaters and scandalous persons, are taken out of Jer 31:1<\/span>,9<\/span>, and teach us this: That none can reasonably expect that God should fulfil his covenant with them, who make no conscience of fulfilling their part in it with him; nor claim the benefits of a Father, who perform not the duties of his children: but on the contrary, those who are conscientious in the discharge of their duties of filial obedience, may expect from him both the kindness and the protection of a Father; which is the more valuable because he is the <\/P> Lord God Almighty, <\/B>who wants no power to protect them, or so to influence them, as to make them in all things happy, as the children of so great a Father. <\/P> <\/p>\n 18.<\/B> Translate, “I will beto you in the relation of<\/I> a Father, and ye shall be to mein the relation of<\/I> sons and daughters.” This is a still moreendearing relation than (2Co 6:16<\/span>),”I will be their God,<\/I> and they . . . My people.<\/I>“Compare the promise to Solomon (1Ch 28:6<\/span>;Isa 43:6<\/span>; Rev 21:3<\/span>;Rev 21:7<\/span>; Jer 31:1<\/span>;Jer 31:9<\/span>). <\/P> Lord Almighty<\/B>TheLord the Universal Ruler:<\/I> nowhere else found but in Revelation.The greatness of the Promiser enhances the greatness of the promises.<\/P><\/p>\n And will be a father unto you<\/strong>,…. The same is promised to Solomon, 2Sa 7:14<\/span> and said of Israel, Jer 31:9<\/span> which is thought to be referred unto. This is not to be understood of the first commencement of this relation, as though God now began to be their Father; nor indeed of the first manifestation of it, which had been already made to their souls by the Spirit of adoption, witnessing to their spirits that God was their Father, and they were his children; but of his acting, and continuing to act the part of a father to them; which he does, by pitying his children, sympathizing with them, and supporting them under all their trials and afflictions; by taking care of them, that they have food and raiment convenient for them; by laying up for them, as he has done in his covenant, in his Son, and in heaven; by communicating unto them, by passing by their offences and miscarriages to him, and by correcting them for their good, and at last giving them the heavenly inheritance, and putting them into the possession of it:<\/p>\n and ye shall be my sons and daughters<\/strong>. This also does not relate to the first act of adoption, when these persons first became the sons and daughters of God; for so they were by adopting grace, in the mind, counsel, and covenant of God, from eternity; as such they were considered when given to Christ, when he assumed their nature, and died to gather them together in one; and as antecedent to faith and the work of the Spirit upon their souls: nor even of the first discovery of this grace unto them; but the meaning is, that whereas they were the sons and daughters of God, they should be treated as such; whenever he spoke to them, or dealt with them in providence, he would speak to them and deal with them as children; or it may refer to the more full and open manifestation of their sonship, before angels and men, at the appearance of Christ: to all which is added,<\/p>\n saith the Lord Almighty<\/strong>; for confirmation sake, and to encourage the faith of the saints; since he who said all this is the Lord God Almighty, and so able to perform it; and of which, and his willingness, no question is to be made, since he has said it.<\/p>\n Saith the Lord Almighty <\/B> ( <\/SPAN><\/span>). 2Sa 7:8<\/span>. This use of <\/SPAN><\/span> is a Hebraism for Hebrew le<\/I> instead of predicate nominative. <\/SPAN><\/span> (, <\/SPAN><\/span>, Ruler of all) is common in the LXX. Occurs also in the inscriptions and papyri. In the N.T. only here and in Revelation. <\/P> <\/p>\n I will be to you, etc. From 2Sa 7:14<\/span>, where the Septuagint and Hebrew agree. Paul says sons and daughters for son. <\/P> Almighty [] <\/SPAN><\/span>. The word is peculiar to Revelation, occurring nowhere else in the New Testament. Here it is a quotation. Frequent in the Septuagint. <\/P> <\/p>\n 1) “And will be a Father unto you,”<\/strong> (kai esomai humin eis Patera) “and I will be to you all (for) a father,” with affectionate care, Jer 31:1<\/span>; Jer 31:9<\/span>; Rev 21:7<\/span>; Rom 8:15<\/span>. As led by the Spirit we can affectionately say, “Abba (our) Father,” Rom 8:14<\/span>; Rom 8:16<\/span>; Rom 8:26-27<\/span>; Mar 14:36<\/span>.<\/p>\n 2) “And ye shall be my sons and<\/strong> daughters “<\/strong> (kai humeis esesthe moi eis huious kai thugateras) “and you all shall be to me (for) sons and daughters,” of a loving father’s care, Mat 6:9<\/span>; Luk 11:2-13<\/span>; Php_4:19; Heb 13:3-5<\/span>.<\/p>\n 3) “Saith the Lord Almighty,”<\/strong> (legei kurios pantokrator) “Says (the) Lord, (the) Almighty,” as he speaks on today, calling for separated living on the part of all believers, especially those claiming to constitute His church. Our heavenly father will not only care for His own thru life but also give to His own discretionary rewards and heritage positions of future honor and service, as they separate themselves from the immoral.<\/p>\n 1) Each shall receive his own reward.<\/p>\n 2) Some shall have salvation, without rewards, as if by fire, 1Co 3:15<\/span>; 2Jn 1:8<\/span>.<\/p>\n 3) Some shall have “abundant” entrance, 2Pe 1:1<\/span><\/p>\n 4) The separated, dedicated, committed to the Church, His bride, shall have the greater honor, reward, and glory to offer Jesus at His coming, 2Co 11:1-2<\/span>; Eph 3:21<\/span>; Rev 19:5-9<\/span>.<\/p>\n 18. I will be a Father unto you. This promise does not occur in one passage merely, but is repeated in various instances. Paul has added it with this view, that a recognition of the great honor to which God has exalted us, might be a motive to stir us up to a more ardent desire for holiness. For when God has restored his Church which he has gathered from profane nations, their redemption is attended with this fruit, that believers are seen to be his sons and daughters It is no common honor that we are reckoned among the sons of God: it belongs to us in our turn to take care, that we do not show ourselves to be degenerate children to him. For what injury we do to God, if while we call him father, we defile ourselves with abominations of idols! Hence, the thought of the high distinction to which he has elevated us, ought to whet our desire for holiness and purity. <\/p>\n (18) And will be a Father unto you . . .<\/strong>Again we have, as it were, a mosaic of citations: I will be a Father. . . . from 2Sa. 7:14<\/span>; Sons and daughters from Isa. 43:6<\/span>; Saith the Lord Almighty from the Greek of 2Sa. 7:8<\/span>. It may be noted as not without interest that the Greek word rendered Almighty here, and Omnipotent in Rev. 19:6<\/span>, is commonly used in the LXX. as an equivalent for the Hebrew Lord of Hosts or Lord of Sabaoth.<\/p>\n 18<\/strong>. <\/strong> A Father<\/strong> Such a fatherhood as is conditioned upon our regenerate sonship. 2Sa 7:14<\/span>. The quotation applies the promise to David to all the people of God. <\/p>\n Daughters<\/strong> Isa 43:6<\/span>. <\/p>\n Saith the Lord Almighty<\/strong> In the Hebrew, 2Sa 7:14<\/span>, it is the Lord of Hosts. On these promises St. Paul grounds his exhortation to a completed holiness in the first verse of the following chapter.<\/p>\n 2Co 6:18<\/span> . Continuation of the promise begun with . ., and holding forth the holy compensation for the enjoined severance from an unholy intercourse with the heathen. The passage is most probably a free and enlarged quotation from 2Sa 7:14<\/span> . It bears less resemblance to Jer 31:9<\/span> , or even to Isa 43:6<\/span> . And Jer 31:33<\/span> ; Jer 32:38<\/span> , are quite out of the question, because there the sonship<\/em> is not mentioned. Cajetanus conjectured as to a writing now lost, just as Ewald finds, from onwards, a passage now unknown to us; according to Grotius, the words are ex hymno aliquo celebri apud Hebraeos<\/em> . The freedom of the N. T. writers in using probative passages from the O. T. renders both hypotheses unnecessary; of the latter no instance can be shown in Paul, and in itself it is arbitrar.<\/p>\n ] “ex hac appellatione perspicitur magnitudo<\/em> promissionum,” Bengel; rather, on account of the specific contents of .: the unquestionable certainty of the fulfilment<\/em> (Rom 4:21<\/span> ; 2Co 9:8<\/span> , al.<\/em> ), which no power can hinder. Used only here by Paul (often in the Apocal.), who has, however, taken it from 2Sa 7:8<\/span> , LXX., where . . introduces the divine utterance.<\/p>\n REFLECTIONS<\/p>\n<\/p>\n What everlasting praise hath the Church of God to offer, to the joint Authors of such unspeakable grace, and favor, as are given to the Church, in Jesus Christ! Blessed forever be God the Father, who both gave his dear Son, as a Covenant for the people; and heard him, and succored him, in the day of salvation! And blessed forever be God the Son, who hath given the accepted time, and the day of salvation to his Church, during the whole of her time-state, upon earth. And blessed be God the Holy Ghost, who not only maketh the Lord’s people willing in the day of his power; but in the infinite condescension of his grace, maketh their bodies his temple! Oh! Lord the Spirit! do thou give me to know, and live under, thy gracious abidings, from day to day. Suffer me not to be unequally yoked with unbelievers. For as Christ hath no concord with Belial, so let not my soul have fellowship with the unfruitful works of darkness. Oh! for grace to be separated, that I may daily, hourly, be enjoying the astonishing grace, in having the knowledge, and enjoyment of God as my Father, and live, among the One and daughters of the Lord Almighty!<\/p>\n 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 18. I will be a Father<\/strong> ] The fundamental, meritorious, impulsive, and final causes of this precious privilege, see set forth, Eph 1:5-6<\/span> .<\/p>\n<\/p>\n Saith the Lord Almighty<\/strong> ] This is added by our apostle to Jer 31:9<\/span> . And not without cause; as for authority’ sake, so to intimate that our adoption is a work of God’s almighty power. See that sixfold gradation used by the apostle to set forth this truth,Eph 1:19<\/span>Eph 1:19<\/span> , having prayed before that their eyes might be enlightened to see the power that wrought in them. <\/p>\n 18.<\/strong> ] The citation continues, setting forth the blessings promised to those who do thus come out from heathendom. Various passages of the O. T. are combined. In 2Ki 7:14<\/span> (LXX), we have ., . the expression and is found Isa 43:6<\/span> ; and begins the section from which the former clauses are taken, 2Ki 7:8<\/span> (LXX).<\/p>\n 2Co 6:18<\/span> . . . .: and “I will be to you a Father, and ye shall be to Me sons and daughters,” saith the Lord Almighty<\/em> . The ideal relation of Israel to Jehovah was that of a son to a father (Exo 4:22<\/span> , Jer 31:9<\/span> , Hos 1:10<\/span> ); but the full meaning of such words was reserved for Him to teach who came to reveal the Father (Mat 11:27<\/span> ), as their full blessedness can be realised only by the heir of the Father’s kingdom who “overcomes” at last (Rev 21:7<\/span> ).<\/p>\n a Father = for (Greek. eis. App-104.) a Father. Reference to 2Sa 7:14. <\/p>\n My sons = to Me for (Greek. eis) sons (Greek. huios. App-108.) <\/p>\n Almighty. Greek. Pantokeater. In the N.T. only here, and nine times in the Revelation. See App-4. <\/p>\n 18.] The citation continues, setting forth the blessings promised to those who do thus come out from heathendom. Various passages of the O. T. are combined. In 2Ki 7:14 (LXX), we have ., . -the expression and is found Isa 43:6; and begins the section from which the former clauses are taken, 2Ki 7:8 (LXX).<\/p>\n 2Co 6:18. , in the relation of sons and daughters) Isa 43:6. The promise, given to Solomon, 1Ch 28:6, is applied to all believers.- , the Lord Almighty [the Universal Ruler]. From this title we perceive the greatness of the promises. Now the word , [Universal Ruler] Almighty, occurs nowhere else in the New Testament but in the Apocalypse; but here Paul uses it after the manner of the LXX. interpreters, because he quotes the passage from the Old Testament.<\/p>\n 2Co 6:18<\/p>\n 2Co 6:18 <\/p>\n and will be to you a Father,-God promised that if they would keep themselves faithful and true to him, he would love and care for them, with the tender care of a loving Father for his sons and daughters.<\/p>\n and ye shall be to me sons and daughters,-[The ideal relation of Israel to Jehovah was that of a son to a father; but the full meaning of such words was reserved for Jesus Christ to teach who came to reveal the Father (Mat 11:27), as their full blessedness can be realized only by the heirs of the Fathers kingdom who overcome at last (Rev 21:7). It is characteristic of Christianity that it was the first system that ever recognized the dignity of women and raised them generally to the same moral and spiritual level with men. It was very suitable to notice the unhappy women at Corinth, where, above all other places in the world, they were lured to ruin by organized immoralities under the cloak of religion.]<\/p>\n saith the Lord Almighty.-[He has all power, and the term is applied to God in contrast with the helplessness of idols that are weak and powerless. The Lord is able to protect his people, and they who put their trust in him shall never be confounded.]<\/p>\n a Father: Psa 22:30, Jer 3:19, Jer 31:1, Jer 31:9, Hos 1:9, Hos 1:10, Joh 1:12, Rom 8:14-17, Rom 8:29, Gal 3:26, Gal 4:5-7, Eph 1:5, 1Jo 3:1, 1Jo 3:2, Rev 21:7 <\/p>\n the Lord: Gen 17:1, Gen 48:3, Rev 1:8, Rev 21:22 <\/p>\n Reciprocal: Gen 6:2 – the sons Gen 28:3 – God Gen 35:11 – God Almighty Gen 48:5 – are mine Exo 4:22 – Israel Num 6:8 – General Deu 14:1 – the children Est 2:7 – took Psa 45:10 – Hearken Son 2:10 – Rise Son 7:1 – O prince’s Isa 43:6 – bring Isa 45:11 – concerning my sons Mal 2:15 – godly seed Mal 3:17 – and I Mat 23:9 – for Luk 8:21 – My mother Luk 8:48 – Daughter Joh 20:17 – your Father Act 17:4 – some Rom 9:26 – there shall 2Co 7:1 – therefore Col 1:13 – and 1Th 3:11 – God Heb 2:10 – many 2Pe 1:4 – are given Rev 4:8 – Lord God Almighty Rev 21:3 – they shall<\/p>\n 2Co 6:18. The relation of parent and child is one of the most intimate ones possible to mankind. Sons and daughters are terms that apply to individuals, but it is true that the church which is the temple of God is composed of individuals, hence the terms are entirely appropriate here. This relation is assured the Corinthians on condition that they maintain a complete separation from all alliances that would corrupt them ceremonially or physically.<\/p>\n And will be to you a Father, And ye shall be to me sons and daughters, saith the Lord Almighty. [Hos 1:10; Isa 43:6]<\/p>\n This final mosaic of quotations (2Sa 7:14; 2Sa 7:27; Isa 43:6) advances the revelation concerning the Christian’s relationship to God. He is not only our God (2Co 6:16) who is holy (2Co 6:17), but He is our Father. God has a right to demand loyal allegiance from His children. Since He is the Almighty, we must remember that to disregard His word means to incur divine discipline. Paul compared the church here first to a temple (2Co 6:17) and then to a family (2Co 6:18).<\/p>\n And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 18. saith the Lord Almighty ] Another combination of various passages. See 2Sa 7:14; Isa 43:6; Eze 11:20; Eze 14:11; Eze 37:27. Fuente: The Cambridge Bible for Schools and Colleges And will be a Father unto … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 6:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28862","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28862","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28862"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28862\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28862"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28862"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28862"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"