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and you will be my sons and daughters.’
says Adonai-Tzva’ot.”
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 6:11–18. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling with unbelievers. Here observe,
I.How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, even like that of a father to his children, Co2 6:11-13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, "O ye Corinthians, to whom I am now writing, I would fain convince you how well I love you: we are desirous to promote the spiritual and eternal welfare of all to whom we preach, yet our mouth is open unto you, and our heart is enlarged unto you, in a special manner." And, because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and exhortations: "You are not," says he, "straitened in us; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if it be otherwise, the fault is in yourselves; it is because you are straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us; and all we desire as a recompense is only that you would be proportionably affected towards us, as children should love their father." Note, It is desirable that there should be a mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage.
II.The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, Co2 6:14. Either,
1.In stated relations. It is wrong for good people to join in affinity with the wicked and profane; these will draw different ways, and that will be galling and grievous. Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise; for there is more danger that the bad will damage the good than hope that the good will benefit the bad.
2.In common conversation. We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing, and hearing, and being with such, yet we should never choose them for our bosom-friends.
3.Much less should we join in religious communion with them; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture.
(1.)It is a very great absurdity, Co2 6:14, Co2 6:15. It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together! Believers are, and should be, righteous; but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together? Christ and Belial are contrary one to the other; they have opposite interests and designs, so that it is impossible there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both; and, if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together.
(2.)It is a dishonour to the Christian's profession (Co2 6:16); for Christians are by profession, and should be in reality, the temples of the living God - dedicated to, and employed for, the service of God, who has promised to reside in them, to dwell and walk in them, to stand in a special relation to them, and take a special care of them, that he will be their God and they shall be his people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for his honour, and God is a jealous God, and will not give his glory to another.
(3.)There is a great deal of danger in communicating with unbelievers and idolators, danger of being defiled and of being rejected; therefore the exhortation is (Co2 6:17) to come out from among them, and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy or the plague, for fear of taking infection, and not to touch the unclean thing, lest we be defiled. Who can touch pitch, and not be defiled by it? We must take care not to defile ourselves by converse with those who defile themselves with sin; so is the will of God, as we ever hope to be received, and not rejected, by him.
(4.)It is base ingratitude to God for all the favours he has bestowed upon believers and promised to them, Co2 6:18. God has promised to be a Father to them, and that they shall be his sons and his daughters; and is there a greater honour or happiness than this? How ungrateful a thing then must it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers! Do we thus requite the Lord, O foolish and unwise?
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul is prophetic in telling us to put up a barrier, not between ourselves and the married but between ourselves and the Gentiles who are still living immorally, and also from those heresies which believe neither in chastity nor in God.
God wants us to be set apart from all contamination so that he can receive us as his children. By this testimony Paul exhorts us to a pure life. He shows that Jesus Christ was already our Lord in ancient times and was predestined to receive us in the fondness of his love.
"And I will be to you a Father, and ye shall be to me sons and daughters, saith the Lord."
Seest thou how from the beginning the Prophet fore-announceth our present high birth, the Regeneration by grace?
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Summary
Paul's urgent appeal for believers to live lives of separation and holiness culminates in the promise of an intimate, familial relationship with God as a direct consequence of their obedience. This verse assures believers of their adoption into God's household, granting them the privileged status of sons and daughters, a promise guaranteed by the absolute power and authority of "the Lord Almighty." It underscores the profound identity and security found in this divine relationship, contingent upon a consecrated walk.
Context
Literary Context
This verse serves as the glorious conclusion to a powerful and challenging exhortation in 2 Corinthians 6:14-17. Paul passionately warns the Corinthian believers against being "unequally yoked with unbelievers," emphasizing the fundamental incompatibility between righteousness and lawlessness, light and darkness, Christ and Belial, and the temple of God and idols. He appeals to their identity as the "temple of the living God," echoing Old Testament promises of God's indwelling presence among His people. Verse 18 then presents the ultimate blessing and privilege that awaits those who heed this call to separation and purity, framing it as God's reciprocal promise to those who choose to live set apart for Him. It transitions directly into the call for perfecting holiness in 2 Corinthians 7:1.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city renowned for its wealth, diverse population, and notorious immorality. Its culture was deeply syncretistic, with numerous pagan temples and practices. For the early Christian community, living in such an environment posed significant challenges to maintaining spiritual purity and distinctiveness. Paul's warnings against being "unequally yoked" and his call to "come out from among them" (a direct quote from Isaiah 52:11) were not abstract theological points but practical instructions for survival and flourishing in a morally compromising world. The concept of adoption, while present in Jewish thought (e.g., God adopting Israel as His son in Exodus 4:22), also had a strong legal and social significance in the Roman world, where it conferred full rights and inheritance upon the adopted individual.
Key Themes
2 Corinthians 6:18 powerfully contributes to several overarching themes within 2 Corinthians and Paul's broader theology. Firstly, it highlights Covenant Faithfulness and Reciprocity: God's promise to be a Father and to receive believers as His children is directly linked to their obedience to His call for separation, echoing the conditional blessings of the Old Covenant where God promised to "dwell in them, and walk in them" if they walked in His statutes (Leviticus 26:12). Secondly, it emphasizes Divine Adoption and Identity in Christ: The verse establishes the believer's profound new identity not merely as servants, but as cherished sons and daughters, a theme central to Paul's understanding of salvation and new creation (Romans 8:15 and Galatians 4:5-7). Finally, the declaration "saith the Lord Almighty" reinforces the theme of God's Sovereignty and Omnipotence, assuring the Corinthians that the God who makes this magnificent promise is fully capable and authoritative to bring it to pass, providing ultimate security for their new identity.
Exposition and Analysis
Key Word Analysis
This word, apparently a primary word, signifies a "father" literally or figuratively, encompassing both immediate and more remote relationships. In this context, it speaks to God's role as the benevolent, authoritative, and loving head of the spiritual family into which believers are adopted. It implies provision, protection, and intimate relationship, moving beyond a mere creator-creature dynamic to one of familial bond.
Apparently a primary word, "huiós" refers to a "son," used widely to denote immediate, remote, or figurative kinship. Here, it signifies the privileged status granted to believers, conferring full rights, inheritance, and identity within God's family. Together with "daughters," it emphasizes the inclusivity of God's adoption, extending to all who believe, regardless of gender.
Derived from "pâs" (all) and "krátos" (strength, power), this term means "the all-ruling" or "omnipotent." It is a majestic title for God, emphasizing His absolute and universal sovereignty. Its inclusion here underscores the absolute certainty and divine authority behind the promise of adoption and fellowship, emphasizing that the God who makes this promise is fully capable of bringing it to pass, guaranteeing its fulfillment.
Verse Breakdown
"And will be a Father unto you"
This clause presents God's gracious initiative and commitment. It signifies a profound relational transformation where the Creator of the universe condescends to enter into an intimate, familial bond with His people. This relationship is characterized by love, care, authority, and provision, mirroring the ideal human father-child relationship but on a divine scale. It is a promise of divine paternity, establishing a new covenant reality.
"and ye shall be my sons and daughters"
This is the reciprocal promise, defining the new identity and status of believers. It signifies adoption into God's family, conferring full rights, privileges, and inheritance. The inclusion of "sons and daughters" emphasizes the universality of this adoption, extending to all believers without distinction, and highlighting the deep, personal intimacy of this relationship, where believers are truly part of God's household.
"saith the Lord Almighty"
This concluding phrase serves as a divine seal and guarantee. "The Lord" (Greek: kýrios) denotes supreme authority and mastery, while "Almighty" (Greek: pantokrátōr) emphasizes God's omnipotence and universal sovereignty. This declaration underscores that the promise is not a mere human wish or aspiration, but an unbreakable, divinely ordained reality, spoken by the One who has all power to bring it to pass. It instills absolute confidence in the truth and certainty of the preceding promise.
Literary Devices
The verse employs several powerful literary devices. Personification is evident in God being presented as a "Father," a relational term that humanizes the divine and invites intimacy, contrasting with the more abstract or distant conceptions of deity. The use of Covenant Language or Allusion is paramount, as the entire passage, and this verse in particular, echoes Old Testament covenant promises (e.g., 2 Samuel 7:14). This connection establishes continuity between God's ancient promises to Israel and their fulfillment in the new covenant for believers in Christ. Finally, the concluding phrase, "saith the Lord Almighty," functions as a powerful Affirmation and Emphasis, lending absolute weight and authority to the preceding promise. The majestic title "Almighty" (Pantokrator) acts as a Divine Epithet, underscoring God's supreme power and ability to fulfill His word, thus reinforcing the certainty of the believer's adopted status.
Theological and Thematic Connections
2 Corinthians 6:18 stands as a cornerstone of Christian theology regarding the believer's identity and relationship with God. It articulates the profound truth of divine adoption, where through Christ, individuals are brought into the very family of God, sharing in the intimate relationship that Jesus Himself has with the Father. This is not merely a legal declaration but a transformative spiritual reality, empowering believers with the Spirit of sonship to cry out "Abba, Father!" This promise of familial intimacy is presented as the glorious outcome of a life consecrated to God, demonstrating that holiness is not an end in itself but a pathway to deeper communion and the full experience of God's fatherly love and provision. It underscores God's desire for a personal, loving relationship with His people, a relationship secured by His omnipotent word.
Reflection and Application
2 Corinthians 6:18 offers profound comfort and a powerful call to action for believers today. The assurance that God is our Father and we are His sons and daughters provides an unshakable foundation for our identity and worth. In a world that constantly seeks to define us by our achievements, possessions, or social status, this verse reminds us that our primary identity is rooted in our divine parentage. This truth should cultivate a deep sense of belonging, security, and belovedness, freeing us from the need to strive for acceptance elsewhere. Furthermore, this elevated status is inextricably linked to the call for holy living articulated in the preceding verses. Our identity as God's children should not lead to complacency but to a fervent desire to honor our Father in all aspects of our lives, living in a manner worthy of His name and our new family. It empowers us to pursue purity, knowing that our separation from worldly defilement brings us closer to the heart of our Almighty Father, who delights in His children.
Questions for Reflection
FAQ
What does it mean for God to be "a Father unto you" and for us to be "sons and daughters"?
This signifies a profound and intimate familial relationship. It means that God, the Creator of the universe, graciously adopts believers into His own family. As a Father, He provides, protects, guides, and loves His children unconditionally. As "sons and daughters," believers receive a new identity, full inheritance rights, and the privilege of direct access to God, moving beyond a mere servant-master dynamic to one of deep, personal affection and belonging. This concept is central to the New Testament understanding of salvation and our new life in Christ, enabling us to approach God with confidence and intimacy, as seen in Romans 8:15.
Why is the title "the Lord Almighty" significant in this verse?
The title "the Lord Almighty" (Greek: Kyrios Pantokrator) is highly significant because it emphasizes God's absolute power, sovereignty, and authority. "Pantokrator" means "all-ruling" or "omnipotent." By declaring this promise with such a majestic title, Paul assures the Corinthians (and us) that the God who makes this promise is fully capable of fulfilling it. It underscores the divine guarantee behind the promise of adoption and fellowship, instilling confidence that God's word is unbreakable and His ability to bring His promises to pass is unquestionable, a theme often found in the Book of Revelation (e.g., Revelation 1:8).
Christ-Centered Fulfillment
2 Corinthians 6:18 finds its ultimate and most glorious fulfillment in Jesus Christ. It is through Christ that humanity gains access to this intimate, familial relationship with God. Jesus, the eternal Son of God, perfectly models what it means to be a Son, living in complete obedience and communion with the Father. He came to redeem us from the curse of the law and the bondage of sin, so that "we might receive the adoption as sons" (Galatians 4:4-5). Our adoption as "sons and daughters" is not based on our own merit or works, but on the finished work of Christ, who reconciled us to God. By faith in Him, we are brought into His family, becoming co-heirs with Christ (Romans 8:17) and receiving the Spirit of adoption, by whom we cry, "Abba, Father!" (Romans 8:15). Thus, the promise of 2 Corinthians 6:18 is not merely a conditional offer but a reality made possible and secured by the person and work of Jesus, the beloved Son, who invites us into His own relationship with the Father.