Gann's Commentary on the Bible

workers together -- with God (Acts 15:4; 1 Corinthians 3:9).

appeal [beseech, entreat] -- 2 Corinthians 5:20; He is describing his ministry, not exhorting directly.

you also -- rather, "WE ALSO (as well as God, 2 Corinthians 5:20) beseech" or "entreat you": 2 Corinthians 6:14-15, on to 2 Corinthians 7:1, is part of this entreaty or exhortation.

grace -- The Greek word used here, charis, refers in this instance to the unmerited favor God demonstrated in the sacrificial death of Christ (5:14–19). Christ’s death is the reason why people can freely enter into a relationship with God. - FSB

that ye receive not the grace of God in vain -- i.e. that ye make not His kindness in being reconciled to you through Jesus Christ useless by neglecting to walk according to the new life He hath given you in Him ( 2 Corinthians 5:17). CBSC

How could they fail to profit from that grace? By refusing to purify themselves from everything that contaminated body and spirit (2 Corinthians 7:1; 2 Corinthians 12:20-21), by allowing a chasm to develop between faith and conduct, or by embracing a different gospel (11:4), one based on observing the law as the ground of acceptance before God. EBC

in vain -- by making the grace of God a ground for continuance in sin (2 Corinthians 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Hebrews 12:15; Judges 1:4). "The grace of God" here, is "the reconciliation" provided by God’s love (2 Corinthians 5:18-19; compare Galatians 2:2). - JFB

he said -- God the Father saith to God the Son, and so to all believers who are regarded as one with Him.

day of salvation I helped you -- Paul quotes Isaiah 49:8 to appeal to the Corinthians and emphasize God’s readiness to receive them when they turn to Him. Just as God restored Israel from exile, He now reconciles people to Himself through Christ (see 2 Corinthians 1:3). The day of salvation refers to the present period of time (between Christ’s first and second comings) in which reconciliation with God is available to all people. - FSB

heard you -- In the eternal purposes of my love I have hearkened to your prayer for the salvation of your people (compare John 17:9, John 17:15, John 17:20, John 17:24).

now is the day of salvation. -- Paul applied Isaiah’s words to the present situation. There is a time in God’s economy when He listens to sinners and responds to those who are repentant—and it was and is that time (cf. Proverbs 1:20-23; Isaiah 55:6; Hebrews 3:7-8; Hebrews 4:7). However, there will also be an end to that time (cf. Genesis 6:3; Proverbs 1:24-33; John 9:4), which is why Paul’s exhortation was so passionate. - MSB

To emphasize the seriousness and urgency of his appeal and to highlight the privilege of the present and the danger of procrastination, Paul quotes Isaiah 49:8 and then applies the passage to the age of grace. In its original context this quotation belongs to a section of Isaiah where the Lord directly addresses his Servant who has been “despised and abhorred by the nation” (Isaiah 49:7), promising him vindication before people in due time and calling on him to carry out the work of restoration after the return from exile. Paul uses the quotation to establish that the gospel era (“now”) is “the day of salvation,” when God’s favor is shown to humankind. How unthinkable that such grace should be received in vain (v.1)! - EBC

favorable [accepted] time -- (compare Psalms 69:13). As it is God’s time of receiving sinners, receive ye His grace: accept (2 Corinthians 6:1) the word of reconciliation in His accepted time.

in the day of salvation -- "in a day of salvation" (Luke 4:18-19, Luke 4:21; Luke 19:42; Hebrews 3:7).

Since v.2 is grammatically a parenthesis, v.3 is closely connected to v.1 and 5:20 - EBC

Giving no offence in any thing -- This verse is closely connected in sense with v, 1. Paul now enters upon a long passage in which he shews how the ‘ministry of reconciliation’ is practically carried on. - CBSC

We give no offense in anything -- The faithful ambassador of Christ does nothing to discredit his ministry, but everything he can to protect its integrity, the gospel’s integrity, and God’s integrity (cf. Romans 2:24; 1 Corinthians 9:27; Titus 2:1-10). - MSB

As was fitting for an ambassador for Christ, Paul tried to put “no stumbling block in anyone’s path” G4349 lest the ministry should incur discredit. - EBC

obstacle -- ocasion of stumbling; stumbling block; to the ground, and signifies, therefore, anything which causes one to fall. - CBSC

the ministry -- i.e. of reconciliation.

we commend ourselves as ministers of God. -- “Commend” means “introduce,” with the connotation of proving oneself (see note on 3:1). The most convincing proof is the patient endurance of character reflected in Paul’s hardships (v. 5) and the nature of his ministry (vv. 6, 7). - MSB

approving -- The word is the same as is translated ‘commend’ in 2 Corinthians 3:1, and there is an obvious reference here to v. 1–3 of that chapter. - CBSC Tyndale renders let us behave ourselves as the ministers of God.

endurance [patience] -- 2 Corinthians 12:12;

hardships [afflictions] -- tribulations;

calamities [distresses] --

The first triplet expresses afflictions generally; the second, (2 Corinthians 6:5) those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly. - JFB

beatings [stripes] -- See Acts 16:37; Acts 18:17; Acts 21:32. Acts 16:23; 2 Corinthians 11:23-24.

In this expression, he refers to the fact that he and his fellow-laborers were scourged in the synagogues and cities as if they had been the worst of people. In 2 Corinthians 11:23-25, Paul says that he had been scourged five times by the Jews, and had been thrice beaten with rods.

imprisonments -- See Acts 16:23; Acts 20:23; Acts 24:27.

The Acts of the Apostles, up to this date, records only one such, namely that at Philippi, Acts 16:23-40. But the Acts is far from recording all the events of Paul’s life.

After a reference to the “great endurance” that marked all his service and suffering (cf. 2 Corinthians 12:12), Paul lists nine afflictions, which fall into three groups. (1) General trials: “troubles” are oppressive experiences; “hardships” refer to unrelieved adverse circumstances; “distresses” are frustrating tight corners (cf. 2 Corinthians 4:8). (2) Sufferings directly inflicted by others: “beatings, imprisonments and riots.” (3) Self-inflicted hardships: “hard work” includes the arduous task of incessant preaching and the toil of manual labor (cf. 1 Thessalonians 2:9; 2 Thessalonians 3:7-8); “sleepless nights” means voluntary abstention from sleep (cf. Acts 20:7-11); “hunger” probably refers to voluntary fastings (cf. 2 Corinthians 11:27). - EBC

in tumults [riots; faced angry mobs;] -- The Greek word (ἀκαταστασία akatastasia G181) denotes properly “instability,” thence disorder, tumult, commotion. Here it means that in the various tumults and commotions which were produced by the preaching of the gospel, Paul endeavored to act as became a minister of God. Such tumults were excited at Corinth Acts 18:6; at Philippi Acts 16:19-20; at Lystra and Derbe Acts 14:19; at Ephesus Acts 19, and in various other places. cf. Luke 21:9 1 Corinthians 14:33.

in labors [hard work;] -- Paul worked incessantly in his preaching and teaching; but he probably is referring to his labor to support himself to preach. cf. Acts 18:1-3. Acts 20:34. (2 Corinthians 11:23; Romans 16:12).

in sleeplessness [watchings; sleepless nights] -- Lack of sleep. He refers to this again in 2 Corinthians 11:27.

in fastings [hunger] -- He may be referring to voluntary fasts (1 Corinthians 9:27) but the contest is referring to his trials (2 Corinthians 11:27) and to the fact that in his travels when abroad and among strangers, he was often destitute of food (compare 1 Corinthians 4:11; Philippians 4:12).

The usual sense of the Greek is fasts in the strict sense, but Matthew 15:32; Mark 8:3, and the context here favors more the sense of "hunger".

2 Corinthians 6:6

2 Corinthians 6:6-7 From mention of outward circumstances (vv.4b–5) Paul moves on to specify the inward qualities he sought to display (v.6) and the spiritual equipment he relied on (v.7) while discharging his apostolic commission.

“Purity” refers to both moral uprightness and singleness of purpose. “Understanding” is not simply pastoral insight but also knowledge of the Christian faith and sensitivity to God’s will (cf. 1Pe 3:7). By “patience” Paul means the endurance of insult or injury without anger or retaliation. “Kindness” is the generous and sympathetic disposition that acts in love. Paul’s reference to the person of the Holy Spirit here emphasizes the Spirit as the source of all spiritual graces. That is, “the Holy Spirit” probably denotes the gifts or graces of the Holy Spirit.

purity [pureness] -- Paul in the previous verses grouped together some of the sufferings which he endured and he proceeds here to group together certain reactions of his heart to these physical sufferings.

He begins by stating that it was by pureness, by integrity, a holy and pure life that he faced all these trials. Paul understood that his preaching, and all his labor would have been in vain without this; Paul well knew that if he succeeded in the ministry, he must be a good man

knowledge [understanding] -- Commentators differ in their interpretation of this.

Some suggest it refers to Paul’s habit of continual study and his ever increasing knowledge of the Law. cf. 2 Timothy 4:13.

Some see Paul stressing the fact that in his ministry he was communicating true knowledge. He proclaimed that which was true, and which was real knowledge, in opposition to the false science of the Greeks, and in opposition to those who would substitute declamation for argument, and the mere ornaments of rhetoric for truth.

It is obvious that Paul believed the minister should not be ignorant, but be well informed, and a man of good sense. He felt that if he was to be useful it was by being prepared to impart to others truth that would be useful. Malachi 2:7.

patience -- By being long-suffering or patient in the trials he faced Paul endeavored to keep control over his passions, 1 Corinthians 13:4.

kindness -- Often associated with "charity" or "love" 1 Corinthians 13:4, as here. A gentleness of manner, of temper, and of spirit would be in harmony with the message and spirit of Christ.

by the Holy Spirit. Paul lived and walked by the power of the Spirit (see note on Galatians 5:16). It was the central reason that all the other positive elements of his endurance were a reality. - MSB

Paul is referring to the Spirit which he and his fellow-ministers manifested, and means here that they displayed such feelings, emotions, and conduct as following the guidance of the Holy Spirit would produced in the hearts of the children of God.

unfeigned [genuine; sincere] -- Love might easily enough be feigned for selfish purposes. St Paul could appeal to his own career to shew that his love was as real as its expression was ardent. Cf. 2 Corinthians 6:11 and also Romans 12:9, where the Greek is the same as here. - CBSC

Paul is speaking of true, sincere, ardent love to all. He had a genuine affection for the souls of all.

by the word of truth -- i.e. the Gospel of reconciliation, with which he was entrusted. Cf. Galatians 2:5; Ephesians 1:13, Ephesians 4:21; Colossians 1:5; 2 Timothy 2:15; James 1:18. - CBSC

by the word of truth [by truthful speech] -- By making known the truth of the gospel. Paul did not corrupt the gospel by false mixtures of philosophy and human wisdom, but communicated it as it had been revealed to him.

by the power of God -- By the divine power of God which attended the preaching of the gospel by Christ’s apostles. Matthew 10:1; John 16:13; Acts 1:8; Acts 4:33 Acts 6:8; 2 Peter 1:21;

Usually in a context like this it refers to miracles accompanying the preaching, cf. Mark 16:20; Hebrews 2:4.

After a reference to his proclamation of the truth “in the power of God” (cf. 1 Corinthians 2:1-5), Paul introduces a military metaphor that he had used earlier (1 Thessalonians 5:8) and would develop later (Romans 6:13; Ephesians 6:11-17). “Weapons of righteousness” means either weapons supplied by God (Ephesians 6:10-11) as a result of justification or weapons that consist of personal integrity. Weapons “in the right hand and in the left” may allude to “the sword of the Spirit” and “the shield of faith” that form part of the Christian’s armor (Ephesians 6:16-17). - EBC

weapons of righteousness -- Refers to weapons that equip believers to live righteously and resist the work of evil forces. Compare Romans 6:13; 2 Corinthians 10:4; Ephesians 6:10-20; 1 Thessalonians 5:8. - FSB

on the right hand and the left, -- It refers to the manner in which the ancient soldiers were armed. They bore a spear in their right hand, and a shield in the left. With the former they attacked their foes, with the later they made defense.

Some have supposed that it refers to the fact that they were taught to use the sword with the left hand as well as with the right. The simple idea is, that they were completely armed.

by honor and dishonor -- The apostle is still illustrating the proposition that he and his fellow-laborers endeavored to give no offence 2 Corinthians 6:3, and to commend themselves as the ministers of God, 2 Corinthians 6:4.

He here 2 Corinthians 6:8-10 introduces another group of particulars in which it was done. The main idea is, that they endeavored to act in a manner so as to commend the ministry and the gospel they preached.

by honor and dishonor -- Whether they were held in esteem or not they preached the truth. They were not everywhere honored, or treated with respect. Yet sometimes the people who accepted the truth did honor and respect them. Acts 28:7.

by evil report [slander] -- The word used here (δυσφημία dusphēmia G1426 ), means, properly, ill-omened language, malediction, reproach, contumely. It refers to the fact that they were often slandered and their motives called in question.

and good report [praise] -- Sometimes they were commended, praised or honored. To honor the gospel is to commend their ministry. This would be done by those accepting the gospel.

On at least one occasion Paul and Barnabas were honored by the people at Lystra as being gods come down to them in human form, Acts 14:11-15. This kind of honor was not accepted nor appreciated by them.

treated as impostors [deceivers] -- They was the way the Jewish religious leaders and pagan philosophers looked at them and slandered them to the people.

Perhaps this was exactly how some such enemies at Corinth as portrayed Paul.

and yet true -- Paul and the ministers with him might be regarded as deceivers or impostors, yet they showed themselves to be truth and faithful ministers of Christ.

as unknown -- As those who are deemed to be of an obscure and ignoble rank in life, unknown to the great, unknown to fame. The idea, I think, is, that they went as strangers, as persons unknown.

He was unknown from the standpoint of worldly fame, yet was well known to God and many faithful disciples. - Zerr

and yet well known -- Our sentiments and our principles are well known. We have no concealments to make. We practice no disguise. We attempt to impose on no one.

Possibly meaning they were unknown, or strangers, to the locals there at Corinth when they first arrived, but well known to God.

as dying, -- As condemned often to death; exposed to death; in the midst of trials that expose us to death, and that are ordinarily followed by death; see the note on 1 Corinthians 15:31, on the phrase, “I die daily.” They passed through so many trials that it might he said that they were constantly dying.

and behold, we live -- Strange as it may seem, we still survive. Through all our trials we are preserved, and though often exposed to death, yet we still live.

The idea here is, that in all these trials, and in these exposures to death, they bore their trials with patience; submitted to these exposures without a complaint; and ascribed their preservation to the interposition of God. (BN)

as chastened [scourged; flogged; punished; beatened] -- The word “chastened” (παιδευόμενοι paideuomenoi, G3811 cf G3816) this couplet seems to be taken from Psalms 118:18; means corrected, “chastised” The correction that might be given to children. It is applied to the chastening which God causes by afflictions and calamities; 1 Corinthians 11:32; Revelation 3:19; Hebrews 12:6. (see Psalms 118:18; 2 Corinthians 7:4)

The question here is does it refer to "chastening" done by God, or by others. It seems to be in the context of the scourgings inflicted as punishement by enemies.

However, Barnes says, "It refers here, not to the scourgings to which they were subjected in the synagogues and elsewhere, but to the chastisements which God inflicted; the trials to which he subjected them. And the idea is, that in the midst of these trials, they endeavored to act as became the ministers of God. They bore them with patience. They submitted to them as coming from his hand. They felt that they were right; and they submitted without a complaint." BN

and yet not killed -- Though severely chastened, yet Paul and company were not put to death. They survived them by the intervention of God.

Paul was beaten at Lystra to the point he was thought dead, Acts 14:19-20.

as sorrowful, -- (λυπούμενοι lupoumenoi G3076). Grieving, afflicted, troubled, sad. Under these sufferings we seem always to be cast down and sad.

yet always rejoicing -- While having occasion for grief Paul was rejoicing and calling others to also, Philippians 2:18; Philippians 3:1; Philippians 4:4; Colossians 1:24. (Paul uses the word in his writing about 29 times. G5463)

as poor -- Paul was a poor man as far as this world’s goods are concerned. We do not read of him having property and wealth. We read often of circumstances and situations that indicate his poverty.

yet making many rich -- While the apostle and his fellow-laborers were poor themselves they were the instruments of bestowing true riches upon others. They helped others to find treasure where moth nor rust did corrupt, nor thieves could steal it away.

as having nothing -- Being utterly destitute. Having no property. This was doubtlessly true in a literal sense. cf. Jesus in Matthew 8:20.

yet possessing everything -- Though he possessed nothing, yet in a sense he had all things that really counted. Paul had learned the blessing of contentment, Philippians 4:11; 1 Timothy 6:8; Hebrews 13:5.

“In these climacteric sentences,” writes A. T. Robertson, “Paul lets his imagination loose and it plays like lightning on the clouds.”

We have spoken freely to you -- Literally, (NKJV) "our mouth is open unto you". An idiom for openness in communication (NET). We speak freely, and fully.

Corinthians -- Paul call his correspondents by name; here it emphasises the affectionate nature of his appeal, and it singles out the Corinthians from the wider circle to whom the letter was addressed (2 Corinthians 1:1). - Exp-Gk

"O Corinthians" This is one of only three places in Paul’s writings that he personally addresses the particular church he is writing (cf. Galatians 3:1; Philippians 4:15). All of these passages show the intensity of the Apostle’s heart. - Utley

our heart is wide open -- Our heart is filled with affection for you. That is, ready to recive you in love.

wide -- (πεπλάτυνται peplatuntai, G4115 ). Perfect passive indicative of old verb platunō, to broaden, from platus, broad. In N T. only here and Matthew 23:5 (cf. phylacteries). Hence his freedom of speech for “out of the abundance of the heart the mouth speaks” (Matthew 12:34).

You are not restricted [straitened; constricted] by us -- That is, you do not possess a narrow or contracted place in our affections. We love you fully, ardently, and are ready to do all that can be done for your welfare. There is no lack of room in our affections toward you. It is not narrow, confined, pent up. It is ample and free.

See note on 2 Corinthians 4:8 for stenochōreō. There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections (splagchna for affection as in James 5:11; 1 Peter 3:8).

restricted by your own affections [bowels] -- G4698; The word used here (σπλάγχνα splangchna) commonly means in the Bible the tender affections. The Greek word properly denotes the upper viscera; the heart, the lungs, the liver. It is applied by Greek writers to denote those parts of victims which were eaten during or after the sacrifice - Robinson (Lexicon). Hence, it is applied to the heart, as the seat of the emotions and passions; and especially the gentler emotions, the tender affections, compassion, pity, love, etc. - BN

bowels -- "the bowels were regarded as the seat of the more violent passions, such as anger and love; but by the Hebrews as the seat of the tenderer affections, especially kindness, benevolence, compassion; hence our heart (tender mercies, affections, etc.) - Thayer

Now for a recompence in the same, -- “By way of recompence, open your hearts in the same manner toward me as I have done toward you. I do not ask silver or gold, or any earthly possessions. I ask only a return of love.

(I speak as unto my children) -- I speak as a parent addressing his children. I sustain toward you the relation of a spiritual father, and I should expect a return of affection.

you also be open -- Don’t restrain your affections, love me as I love you.

ESV, NASB "In return ... widen your hearts also."

Be ye not -- EGT "do not become" The present here marks the beginning of a state. (Expositor’s Greek Testament)

Be Not -- Ma ginesthe . ."ginomai" Present, middle indictive, 2person plural. Robertson big grammar, p. 330, says it is periphrastic form of the imperative.

Unequally yoked -- The picture would be like a weak donkey and a strong oxen yoked in work together.

Unequally yoked -- Guy N. Woods: The marriage relationship is not under discussion here. It is not a reference to marriage, but in general. [If it is just a reference to "general" relationships, what relationship is more important than marriage? WG]

This meant that no Christian had any business making alliances of any kind with pagans; and yes, that certainly includes marriage. Why should any Christian wife accept a pagan for a husband? Paul was not here discussing the situation where one of a pagan couple had obeyed the gospel and the other had not; he had already dealt with that. Here he was laying down a rule that forbade such alliances in the first place. Furthermore, there is nothing here that limits the application to marriage. Any close alliance with a pagan partner in business, recreation, marriage, or any other kind of union can mean nothing but disaster for the Christian. - Coffman

Unequally yoked -- Literally in the Greek. heterozugeo, Compound word, [to be yoked to a different kind, WG] Leviticus 19:19; Deuteronomy 22:10; Yoke used figuratively 1 Timothy 6:1; Galatians 5:1; Acts 15:10; Matthew 11:29;

"Quit being mismated" -- Idea would be opposite of the instructions in 1 Corinthians 7:12 if about marriage. The obligation here is to sever such a relationship.

CBSC = "Incongruously yoked"

v. 14 = fellowship is under discussion. Partnership, participation. The word occurs no where else in the Greek N.T.

v. 14 & 15 -- Barnes: Not to be united with unbelievers in any way where it would seem they were partakers with them in their evil ways. Barnes, p. 154.

NOTE:

1) There are circumstances where a Christian may be find himself joined in marriage to a non-Christian, 1 Corinthians 7:12-14. One of them becomes a Christian after marriage and the mate is not a believer. In such cases they were to remain married if the unbeliever was contend to dwell with the believer. [If the unbeliever left, the believer was not under any obligation (bondage) to give up his/her faith in order to maintain the partnership. Divorce was not proscribed. WG]

2) Notice the different society from today: then the "unbelievers" were pagans, and idolaters. [Hence, a preacher today ought not to marry a believer to an "unbeliever" or a pagan, like a Moslem or Hindu, or someone who believed in a "god" other then the Living God. WG]

3) Why should widows be more restricted than maidens in marriage (1 Corinthians 7:39) if the meaning of "in the Lord" is meaning that the widow can only marry a Christians. Shouldn’t a young maiden, who has less experience in dealing with volatile relationships marry only one who is a Christian? WG.

what concord [accord] -- (συμφώνησις sumphōnēsis). Sympathy, unison. This word refers properly to the unison or harmony produced by musical instruments, where there is a chord. What accordance, what unison is there; what strings are there which being struck will produce a chord or harmony? The idea is, then, there is as much that is discordant between Christ and Belial as there is between instruments of music that produce only discordant and jarring sounds.

Christ with Belial -- What is there in common between Christ and Belial, implying that Christians are governed by the principles, and that they follow the example of Christ.

Belial -- Greek = Belial. Bel-ee’-al. Belíal; masc. noun transliterated from the Hebrre, (H1100) meaning wickedness (1 Samuel 25:25). Belial, a word applied by the sacred writers to such lewd, profligate, and vile persons as seem to regard neither God nor man (Deuteronomy 13:13; Judges 19:22; 1 Samuel 2:12). Used as an appellation of Satan by the Apostle Paul in 2 Corinthians 6:15

Or what portion [part] -- (μερὶς meris). Portion, share, participation, fellowship. This word refers usually to a division of an estate; Luke 10:42; Acts 8:21; Colossians 1:12. There is no participation; nothing in common.

a believer -- a Christian, one who believes in God and Jesus Christ.

Unbeliever [infidel] -- G571; Gk, apistos, The "a" (alpha) which negates, in front of pistos, believe.

what agreement -- (συγκατάθεσις sugkatathesis). Assent, accord, agreement. what putting or laying down together is there? What is there in one that resembles the other?

the temple of God -- What has a temple of God to do with idol worship? It is erected for a different purpose, and the worship of idols in it would not be tolerated. It is implied here that Christians are themselves the temple of God. 2 Corinthians 6:14.

with idols -- Those objects which God hates, and on which he cannot look but with abhorrence. The sense is, that for Christians to mingle with the sinful world; to partake of their pleasures, pursuits, and follies, is detestable and hateful in the sight of God

For you [we] are the temple of the living God -- The [υμεις G5210; you, P-2NP γαρ, gar, G1063, for (Majority Text) [ἡμεῖς γὰρ, we NA26] The idea is, that as God dwells with his people, they ought to be separated from a sinful and polluted world.

The argument is drawn from what the apostle had before asserted, 1 Corinthians 3:16; 1 Corinthians 6:19,

Paul’s emphasis on calling God “living” (Romans 9:26; 2 Corinthians 3:3; 1 Thessalonians 1:9; 1 Timothy 3:15; 1 Timothy 4:10) derives from the OT habit (Deuteronomy 5:26; Joshua 3:10; 1 Samuel 17:26; Psalms 42:2) which expresses the dynamic reality of the true God who covenanted with Israel as opposed to all other claims of deity. - CPNT

As God has said -- The words here quoted are taken substantially from Exodus 29:45; Leviticus 26:11-12; Ezekiel 37:27. They are not literally quoted, but Paul has thrown together the substance of what occurs in several places.

"God said" This is a loose combination of Leviticus 26:11-12 and Ezekiel 37:27 from the Septuagint. In this context Paul is applying these promises originally to covenant Israel to the church who is spiritual Israel (cf. Romans 9:6; Galatians 6:16). - Utley

I will make my dwelling among them -- Leviticus 26:11-12;

Exodus 29:45; Leviticus 26:12; Psalms 90:1; Ezekiel 43:7, Ezekiel 43:9; Zechariah 2:10-11; John 6:56; Romans 8:9, Romans 8:11; Ephesians 3:17; 2 Timothy 1:14; 1 John 4:12, 1 John 4:15; Revelation 21:3

and walk among them -- That is, I will walk among them. I will be one of their number.

I will be their God -- Not only the God whom they worship, but the God who will protect and bless them. Genesis 17:7-8; Jeremiah 24:7, Jeremiah 31:33, Jeremiah 32:38; Ezekiel 11:20, Ezekiel 36:28, Ezekiel 37:26-27; Hosea 2:23; Zechariah 8:8, Zechariah 13:9; Romans 9:26; Hebrews 8:10; Revelation 21:7

they shall be my people -- rather, "they shall be to me a people."

A very strong verse! !!!

Therefore [Wherefore] -- Since you are a special people. Since God, the holy and blessed God, dwells with you and among you.

come out from among them -- That is, from among idolaters and unbelievers; from a frivolous and vicious world.

These words are probably taken from Isaiah 52:11. They are there applied to the Jews in exile, and are a solemn call which God makes on them to come out from among the idolaters of the land.

Numbers 16:21, Numbers 16:26, Numbers 16:45; Ezra 6:21, Ezra 10:11; Isaiah 52:11; Jeremiah 51:6; Revelation 18:4.

"come out. . .be separate" These are both aorist imperatives. These are allusions to Isaiah 52:11 in the Septuagint. God’s people are to disassociate themselves from sinners and unbelievers lest they be caught up in their judgment (cf. Revelation 18:4). - Utley

and be separate from them -- Separate from the world, and all its corrupting influences.

touch no unclean thing -- In Isaiah, “touch no unclean thing;” that is, they were to be pure, and to have no connection with idolatry in any of its forms. So Christians were to avoid all unholy contact with a vain and polluted world. The sense is, “Have no close connection with an idolater, or an unholy person.

then I will welcome [receive] you -- The fact of their being received by God, and recognized as his children, depended on their coming out from the world.

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.

be sons and daughters to me -- cf. 2 Corinthians 6:16; This citation conflates 2 Samuel 7:14, “I will be his father and he will be my son,” the messianic promise to David, and Isaiah 43:6 (probably also Isaiah 49:22 and Isaiah 60:4), “Bring my sons from afar and my daughters from the ends of the earth.”

(1 Chronicles 28:6; Isaiah 43:6; Revelation 21:3, Revelation 21:7; Jeremiah 31:1, Jeremiah 31:9).

The inclusion of “daughters” may come from the importance of stressing the egalitarian nature of the new covenant, as in Galatians 3:28. It may indicate that women, maybe more than men, have been attracted to Paul’s opponents in Corinth. It could also have no ulterior significance, and simply be in the Isaiah passage Paul has in mind. - CP

the Lord Almighty -- The word used here (παντοκράτωρ pantokratōr) occurs nowhere except in this place and in the book of Revelation; Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:6, Revelation 19:16; Revelation 21:22. It means one who has all power; and is applied to God in contradistinction from idols that are weak and powerless.