2 Corinthians 6:18

And will be a Father unto you - 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!

The Lord Almighty - The word used here (παντοκράτωρ pantokratōr) occurs nowhere except in this place and in the book of Revelation; Rev 1:8; Rev 4:8; Rev 11:17; Rev 15:3; Rev 16:7, Rev 16:14; Rev 19:6, Rev 19:16; Rev 21:22. 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?

Remarks

1. It is right and proper to exhort Christians not to receive the grace of God in vain, 2Co 6:1. 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.

2. The benefits of salvation to this world come through the intercession of Jesus Christ, 2Co 6:2. 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 Should he cease to plead for people, the offers of salvation would be withdrawn, and the race would perish forever.

3. The world is under a dispensation of mercy, 2Co 6:2. People may be saved: God is willing to show compassion, and to rescue them from ruin.

4. How important is the present moment! 2Co 6:2. 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!

5. The ministers of the gospel should give no occasion of offence to any one, 2Co 6:3. 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!

6. Ministers and all Christians should be willing to suffer in the cause of the Redeemer, 2Co 6:4-5. 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?

7. We see what our religion has cost, 2Co 6:4-5. 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!

8. In trial we should evince such a spirit as not to dishonor, but to honor our religion, 2Co 6:3-5. 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 “Pilgrim’s 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.

9. If ministers and other Christians do any good they must be pure, 2Co 6:6-7. 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.

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. The world is unfriendly to religion, and its friends must never be surprised if their motives are impeached, and their names calumniated.

11. Especially is this the case with ministers, 2Co 6:8. 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.

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, and to be despised and persecuted, or to die in the cause which they embrace.

13. Religion has power to sustain the soul in trials, 2Co 6:10. 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.

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. 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?

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. 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, and he will be satisfied for all his toils if he sees them walking in the truth 3Jo 1:4, and showing in their lives the pure and elevated principles of the gospel which they profess to love.

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. 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.

17. They who are about to make a profession of religion should resolve to separate themselves from the world, 2Co 6:14-15. 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.

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.

18. Christians are the holy temple of God, 2Co 6:16. How pure should they be! How free should they be from sin! How careful to maintain consciences void of offence!

19. What an inestimable privilege it is to be a Christian! 2Co 6:18; 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.

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!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

6:18 This quotation is from 2 Sam 7:14, though Paul adds and daughters (cp. Isa 43:6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 6:18. Εἰς υἱοὺς καὶ θυγατέρας, in the relation of sons and daughters) Isa 43:6. The promise, given to Solomon, 1Ch 28:6, is applied to all believers.—Κύριος παντοκράτωρ, the Lord Almighty [the Universal Ruler]. From this title we perceive the greatness of the promises. Now the word παντοκράτωρ, [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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_6:18. Continuation of the promise begun with κἀγὼ εἰσδέξ. ὑμ., 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. It bears less resemblance to Jer_31:9, or even to Isa_43:6. And Jer_31:33; Jer_32:38, are quite out of the question, because there the sonship is not mentioned. Cajetanus conjectured as to a writing now lost, just as Ewald finds, from κἀγώ onwards, a passage now unknown to us; according to Grotius, the words are ex hymno aliquo celebri apud Hebraeos. 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.

κύριος παντοκράτωρ] ex hac appellatione perspicitur magnitudo promissionum, Bengel; rather, on account of the specific contents of παντοκ.: the unquestionable certainty of the fulfilment (Rom_4:21; 2Co_9:8, al.), which no power can hinder. Used only here by Paul (often in the Apocal.), who has, however, taken it from 2Sa_7:8, LXX., where λέγει κυρ. παντοκρ. introduces the divine utterance.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 6:18 . καὶ ἔσομαι κ . τ . λ .: and “I will be to you a Father, and ye shall be to Me sons and daughters,” saith the Lord Almighty . The ideal relation of Israel to Jehovah was that of a son to a father (Exo 4:22 , Jer 31:9 , Hos 1:10 ); but the full meaning of such words was reserved for Him to teach who came to reveal the Father (Mat 11:27 ), as their full blessedness can be realised only by the heir of the Father’s kingdom who “overcomes” at last (Rev 21:7 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters." This is a still more endearing relation than (Co2 6:16), "I will be their God, and they . . . My people." Compare the promise to Solomon (Ch1 28:6; Isa 43:6; Rev 21:3, Rev 21:7; Jer 31:1, Jer 31:9).

Lord Almighty--The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.

Next: 2 Corinthians Chapter 7

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. Will be a Father unto you] I will act towards you as the most affectionate father can act towards his most tender and best beloved child.

And ye shall be my sons and daughters] Ye shall all be of the household of God, the family of heaven; ye shall be holy, happy, and continually safe.

Saith the Lord Almighty.] κυριος παντοκρατωρ The Lord, the Governor of all things.

Earthly fathers, however loving and affectionate, may fail to provide for their children, because every thing is not at their disposal; they may frequently lack both the power and the means, though to will may be present with them; but the Lord who made and who governs all things can never lack will, power, nor means. The promise is sure to the children; and the children are those who take the Almighty for their God. For the promise belongs to no soul that is not separate from sinful ways, works, and men; those who touch the unclean thing, i.e. who do what God forbids, and hold communion with unrighteousness, can never stand in the endearing relation of children 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.

To the Jews the promises were originally made; they would not have God for their God, but would work iniquity. What was the consequence? God cast them off; and those who were joined to iniquity were separated from him. "Then said God, Call his name Lo-ammi; for ye are not my people, and I will not be your God." Ho 1:9. The Jews were therefore cast off, and the Gentiles taken in their place; but even these, under the new covenant, are taken in expressly under the same conditions as the apostle here most fully states. Those who apply these words in any other way pervert their meaning, and sin against their souls.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) And will be a Father unto you . . .—Again we have, as it were, a mosaic of citations: “I will be a Father. . . .” from 2Sa_7:14; “Sons and daughters” from Isa_43:6; “Saith the Lord Almighty” from the Greek of 2Sa_7:8. It may be noted as not without interest that the Greek word rendered “Almighty” here, and “Omnipotent” in Rev_19:6, is commonly used in the LXX. as an equivalent for the Hebrew “Lord of Hosts” or “Lord of Sabaoth.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

Ver. 18. I will be a Father] The fundamental, meritorious, impulsive, and final causes of this precious privilege, see set forth, Eph 1:5-6.

Saith the Lord Almighty] This is added by our apostle to Jer 31:9. 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, having prayed before that their eyes might be enlightened to see the power that wrought in them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The latter words, which are a promise of God’s reception of them who for his sake withdraw from a sinful communion with idolaters and scandalous persons, are taken out of Jer 31:1,9, 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

Lord God Almighty, 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. A Father—Such a fatherhood as is conditioned upon our regenerate sonship. 2Sa_7:14. The quotation applies the promise to David— to all the people of God.

Daughters—Isa_43:6.

Saith the Lord Almighty—In the Hebrew, 2Sa_7:14, 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And will be a Father unto you. These reminiscences are sufficiently near to 2Sa_7:8-14; Isa_43:6; Jer_31:9, to render needless the supposition that they come from any apocryphal book (Ewald) or Jewish hymn (Grotius). Saith the Lord Almighty. The phrase, not elsewhere used by St. Paul, is taken from 2Sa_7:8 (LXX). The epithet indicates the certain fulfilment of the promises. Pantokrator, for "Almighty," is used in the LXX for "Lord of sabaoth," and in the New Testament only occurs elsewhere in the Apocalypse.

Father and children.

No human relation is close enough and no human language is strong enough to set forth the union which subsists between God and his people. They are the temple, he is the Deity inhabiting, inspiring, and glorifying the sacred and spiritual edifice. Nay, he is the Father, and they the sons and daughters whom he has adopted and whom he loves.

I THE NATURAL BASIS OF THIS RELATION BETWEEN GOD AND HIS PEOPLE. This has ever been recognized by the thoughtful and pious. Even heathen philosophers and poets could say of themselves and their fellow men, "We also are his offspring." Created by his power, sustained by his bounty, cared for by his wisdom and goodness, the children of men are also the children of God.

II THE REDEMPTIVE ELEVATION OF THIS RELATIONSHIP. The old covenant contained intimations of the Divine fatherhood, as is apparent from the language of the text. But it was in the gospel of our Lord and Saviour Jesus Christ that this truth was fully realized. "Ye are all the children of God through faith in Jesus Christ." The Spirit of adoption makes and seals the true believers in Christ as members of the Divine family, it is to his fellow Christians that the Apostle John exclaims, "Beloved, now are we the children of God." It is in the case of those who are born anew of water and of the Spirit that the relation in question is made unmistakably evident; the spiritual features of the Father are, so to speak, reproduced, and the subjection and obedience of the children evinces their sacred kindred.

III THE INNUMERABLE PROOFS OF GOD"S FATHERHOOD. God is not satisfied simply to be called our Father; he feels and acts like a Father. He provides for his children all that is necessary for their spiritual well being and happiness, supplies their wants, directs their steps, defends them from danger, comforts them in sorrow. And, above all, he assures them an abode in his own in the Father"s house, where they shall forever enjoy the blessedness, the fellowship, the glory of a sacred, secure, and everlasting home. Thus both in this world and in the world to come the gracious Parent justifies his Name and fulfils his promises.

IV THE EXPECTED RESPONSE OF FILIAL LOVE AND OBEDIENCE. Alas! how often is this withheld, or very partially and inadequately rendered! Yet in the hearts of God"s true children there resides a principle which impels to childlike love and service. God has a right to his children"s reverence and service, gratitude and love, devotion and consecration. "If I be a Father," he asks, "where is my honour?" Nothing that we can do can ever sufficiently express the sense we ought to cherish of the infinite love and pity, forbearance and generosity, of our heavenly Father. It is for his children to witness to his faithfulness, to hallow his Name, to cherish his revelation, and to do his will. T.

Proving sonship by obedience.

Then if ye fulfil my commands in separating yourselves from the unclean thing, then I "will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." The thought to which we now direct attention is that a merely abstract relationship is of very little value apart from the fulfilment of those duties which are involved in the relationship. It is a very little thing for a man to stand in the abstract relation of a citizen to this great country. It is a very great thing for a man to fulfil, nobly and cheerfully, the duties of citizenship. It is a very little thing to stand in the mere relation of a husband, a father, and a master. It is a great thing indeed that we are earnestly striving to meet the responsibilities and fulfil the duties that belong to those relationships. So the name of a "son of God" will save and bless no man apart from the spirit of a son manifested and proved in an obedient, humble, devoted, and faithful life. Only the obedient sons can have the comforting sense of the Divine fatherhood.

I THIS WAS TRUE OF CHRIST, THE FIRSTBORN SON. God said of him and to him, "This is my beloved Son, in whom," evidently meaning, in whose obedience, "I am well pleased." Each of the relations in which men stand to each other has some one thing which is its essential characteristic. The essential of kingship is the spirit of judgment. Of fatherhood, is loving authority. Of motherhood, is self-denying affection and service. Of sonship, is obedience. Whatever other expressions childhood may find, all are worthless if there be no obedience. I have no right to the name of a son, save as I obey. I show, I prove, my sonship in this that I obey. We take, then, the life of the Lord Jesus Christ, and seek it for the signs of what we know to be the very essence of sonship, and we receive surprising impressions of the completeness of his obedience. Jesus when a boy gained and settled the principle of life: "Wist ye not that I must be about my Father"s business?" Painting and poetry gain truest insight of his spirit when they represent him dutifully working at the carpenter"s bench. When weary at the well of Sychar, he was beyond the interest of earthly food; "his meat and his drink were to do the will of his Father." And when the sorrows of an awful conflict and agony were gathering thickly over him, he could utter the perfect devotion of a Son, saying, "I have glorified thee on the earth: I have finished the work which thou gavest me to do." Watching that life of cheerful, hearty, loving Obedience, who of us is not prepared to say We know now what it is to be a son or a daughter of the Lord Almighty? Let us not, however, fail to observe that the obedience of his sonship was not a mere series of acts; it was that series of acts instinct with the cherished spirit of obedience, done in the freeness of the will, under the impulse of holy affections and resolves. A life full of obedient acts will no more make a real sonship than a wealth of apples, tied on, will make a fruitful tree. They must be the genuine utterances of the soul"s life of obedience.

II THIS IS TRUE OF US, THE YOUNGER SONS. "Now are we the sons of God." "Ye shall be my sons and daughters, saith the Lord Almighty." What is the value of a right without fitness; of a title without preparation to fulfil its claims; of the name of a son without the spirit and obedience of the son? "If any man have not the Spirit of Christ that is, the sonlike spirit of Christ is none of his." "If ye be sons, God hath sent forth the Spirit of his Son into your hearts." How, then, are we proving our sonship? Are we breaking free from the old worldly bondages?

Are we separating ourselves from all unclean things? Are we perfecting holiness in the fear of God? Can God meet our daily practical obediences of his will by saying, "I will be a Father unto you"? R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And ye shall be to me for sons and for daughters, saith the Lord Almighty - The promise made to Solomon, 1 Chr. xxviii, 6, is here applied to all believers; as the promise made particularly to Josh. is applied to them, Heb. xiii, 5. Who can express the worth, who can conceive the dignity, of this divine adoption? Yet it belongs to all who believe the gospel, who have faith in Christ. They have access to the Almighty; such free and welcome access, as a beloved child to an indulgent father. To him they may fly for aid in every difficulty, and from him obtain a supply in all their wants. Isaiah xliii, 6.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. And I will be a Father unto you. Quoted from Jer. 31:1, 9; Isa. 43:6, and other passages. It is a free combination of the spirit of several passages. The two passages teach that it is the Divine will that his worshipers should be separate from the world; that if they are thus separate he will receive them, and will accept them as his own children. Compare Rom. 12:2, and James 1:27.

Note on Mixed Marriages. —“The unequal yoking” covers the question of marriage between Christians and irreligious persons. The whole spirit of the Bible is against the practice. Marriages of the “sons of God” with the “daughters of men” caused the sins which brought on the Flood (Gen. 6:1–7). Alien marriages were forbidden to Israel (Exod. 34:16; Deut. 7:3, 4); this was the pit into which Samson fell (Judges 14:3); to this cause was due the fall of Solomon (1 Kings 11:1–10); Ezra made the Jews put away alien wives (Ezra 9:10), and in the discussion of the subject in 1 Corinthians, chapter 7, the whole implication is that intermarriage with unbelievers was out of the question. The widow is only allowed to marry a Christian (1 Cor. 7:39).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

18. This again seems to be a mosaic of several passages; 2Sa 7:14; Isa 43:6; 2Sa 7:8: And I will be to you a Father, and ye shall be to Me sons and daughters. For ἔσομαι εἰς = γενήσομαι comp. Eph 5:31; Heb 8:10: but the εἰς may = ‘to serve as, for.’ This is probably a Hebraism: comp. Act 7:21; Act 13:22; Act 13:47. Simcox, Language of the N.T., pp. 80, 143. The recognition of daughters of God as well as sons of God is found in Isa 43:6: but it was the Gospel which first raised woman to her true position in God’s family. At Corinth, where the degradation of women in the name of religion was so conspicuous, it might be specially necessary to point out that women are God’s daughters. Comp. Act 2:17-18 from Joe 2:28.

λέγει Κύριος Παντοκράτωρ. This represents the O.T. formula, ‘saith the Lord of Hosts’ (2Sa 7:8, 1Ch 17:7; Hag 1:2; Hag 1:5-7; Hag 1:9; Hag 1:14, &c.). In the O.T. παντοκράτωρ is frequent; but in the N.T. it is found only here and in Revelation (2Co 1:8, 2Co 4:8, 2Co 11:17, &c.). Westcott (The Historic Faith, pp. 36, 37) points out that παντοκράτωρ is ‘All-sovereign’ rather than ‘Almighty’; the title is descriptive of exercised dominion rather than of abstract power. Scripture speaks of powers of evil as ‘world-sovereign’ (Eph 6:12), but it proclaims God as ‘All-sovereign.’ The All-sovereign One can, the Lord will, fulfil his promises, whatever men may do. Si vos ejecerint, si vos parentes abdicaverint infideles, Me patrem habebitis sempiternum (Primasius). See Charles on the Book of Jubilees i. 24.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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 ἐγὼ ἔσομαι αὐτῷ εἰς πατ., κ. αὐτὸς ἔσται μοι εἰς υἱόν·—the expression οἱ υἱοί μου and αἱ θυγατέρες μου is found Isa 43:6: and τάδε λέγει κύριος παντοκράτωρ begins the section from which the former clauses are taken, 2Ki 7:8 (LXX).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18. ἔσομαι ὑμῖν εἰς. This may mean ‘I will become to you’ (Mat 19:5; Eph 5:31); but more probably the εἰς means ‘for, to serve as (Heb 1:5, Heb 1:8:10; Eph 1:12) father.’ There is to be a family likeness and family affection between God and them. Cf. Jubilees 1:24. They have been called out of their original home, and their new one will more than compensate them. If the friendship of the world means enmity with God (Jas 4:4), the only N.T. passage in which φιλία occurs,—it is likely to be true that separation from the world will lead to friendship with God. The second Isaiah (43:6), with characteristic insight, penetrates to the truth that there are daughters of God as well as sons of God. But this truth was only dimly recognized until Christianity raised woman from the degradation into which she had been thrust, not only in heathen cities, like Corinth, but even among the Chosen People. With the wording comp. 2Sa 7:14.

λέγει Κύριος Παντοκράτωρ. ‘Saith the Lord All-Ruler’ or ‘All-sovereign.’ See Swete on Rev 1:8, the only other book in N.T. in which παντοκράτωρ occurs. There and in O.T. it is freq. It indicates One who rules over all rather than One who is able do all things, ὁ παντοδύναμος (Wisd. 7:23, 11:17, 18:15). The promises of such a Potentate are no mean thing, and they are sure to be fulfilled.

* This chapter was the Second Lesson at Evensong on 8 June 1688, after the Seven Bishops had been imprisoned in the Tower. See also Job 11:14-20, which was part of the First Lesson.

* Calvin finds meaning in the order of the clauses; Prius tempus benevolentiac ponitur, deinde dies salutis; quo innuitur ex sola Dei misericordia tanquam ex fonte manare nobis salutem.

D D (Sixth century). Codex Claromontanus; now at Paris. A Graeco-Latin MS. The Latin (d) is akin to the Old Latin. Many subsequent hands (sixth to ninth centuries) have corrected the MS.

* information respecting the commentator is to be found in the volume on the First Epistle, pp. lxvi f.

F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trinity College, Cambridge.

G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). The Greek text is almost the same as that of F, but the Latin (g) shows Old Latin elements.

d d The Latin companion of D

e d The Latin companion of E

g d The Latin companion of G

* Nihil enim magis ridiculum quam de tua apud alios existimations vindicanda contendere quam ipse tibi flagitiosa ac turpi vita contumeliam arcessas (Calv.).

E E (Ninth century). At Petrograd. A copy of D, and unimportant

אԠא (Fourth century). Codex Sinaiticus; now at Petrograd, the only uncial MS. containing the whole N.T.

B B (Fourth century). Codex Vaticanus.

C C (Fifth century). Codex Ephraemi, a Palimpsest; now at Paris, very defective. Of 2 Corinthians all from 10:8 onwards is wanting.

K K (Ninth century). Codex Mosquensis; now at Moscow.

L L (Ninth century). Codex Angelicus; now in the Angelica Library at Rome.

P P (Ninth century). Codex Porfirianus Chiovensis, formerly possessed by Bishop Porfiri of Kiev, and now at Petrograd.

17 17. (Evan. 33, Act_13. Ninth century). Now at paris. “The queen of the cursives” and the best for the Pauline Epistles; more than any other it preserves Pre-Syrian readings and agrees with B D L.

f d The Latin companion of F

* St Paul would not mention as an apostolic hardship the fasts which he practised for his own spiritual good (Beet).

* “Their enemies did them service against their wills” (Chrys.).

† Sicut qui ignoti et cogniti (Vulg.); ut qui ignoraniur et cognosciniur (Aug.).

* ut castignti et non mortificati (Vulg.); ut coerciti et non mortificati (Aug.).

dagger; multos locuplolantes (Vulg.); multos ditanles (Aug.).

* “It is an error to suppose that Paul makes a rigorous distinction between the σάρξ and the σῶμα and its members in relation to the seat of sin” (O.Cone. Paul, p. 228).

† A. Sabatier, who rejects the less violent hypotheses that 10.— 13. is part of another letter, accepts this hypotheses as correct (The Apostle Paul, p. 177 n.).

‡ Lietzmann warns us against reosrting to the hypotheses of die von der Kritik aufgewirbelten ‘fiiegenden Blätler,’ die sich an verschiedenen Stellen des N.T. so uerwunderliche Ruheplätae ausgesucht haben sollen. Bousset says that reasons for excising the passage are worthy of consideration but not convincing, nicht durchschlagend. Calvin remarks that the Apostle, having regained his hold over his converts, hastens to warn them of a perilous evil. Perhaps it was an evil which had led to the temporaty breach between him and his converts.

* Wir haben uns hinteRV 13 eine lange Pause im Dictieren (Lietzmann).

† Cf. Plautus, Aulularia, II. ii. 51f., Nunc si filiam locassim mean tibi, in mentem venit, Te bovem esse, et me esse asellum: ubi tecum conjunctus siem, Ubi onus nequeam ferre pariter, jaceam ego asinus in luto; Tu me bos haud magis respicias.. Here the dat. implies that the ἄπιστοι will dominate.

* There is much danger in applying this law. It is perilous when men begin to decide who are believers and who not by party badges” (F. W. Robertson).

67 67. (Eleventh century). At Vienna. Has valuable marginal readings (67 * *) akin to B and M; these readings must have been copied from an ancient MS., but not from the Codex Ruber itself.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I will be to you, etc. From 2Sa 7:14, where the Septuagint and Hebrew agree. Paul says sons and daughters for son.

Almighty [παντοκρατωρ] . The word is peculiar to Revelation, occurring nowhere else in the New Testament. Here it is a quotation. Frequent in the Septuagint.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.