Teks -- 2 Corinthians 6:16-18 (NET)

6:16 And what mutual agreement does the temple of God have with idols? For we are the temple of the living God, just as God said, “I will live in them and will walk among them, and I will be their God, and they will be my people.” 6:17 Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, and I will welcome you, 6:18 and I will be a father to you, and you will be my sons and daughters,” says the All-Powerful Lord.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Co 6:16 - Agreement

Agreement ( sunkatathesis ).

Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri ek sunkatatheseōs means "by agreement."On the temple of God and idols see 1Co 10:14-22. See note on Luk 23:51 for the verb sunkatatithēmi .

Robertson: 2Co 6:16 - For we are the temple of the living God

For we are the temple of the living God ( hēmeis gar naos theou esmen zōntos ).

We, not temples (Act 7:48; Act 17:24; 1Co 3:16; 1Co 6:19).

Robertson: 2Co 6:16 - As God said

As God said ( kathōs eipen ho theos ).

A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Lev 26:11.; Isa 52:11; Eze 20:34; Eze 37:27; 2Sa 7:8, 2Sa 7:14). Plummer notes that at the beginning "I will dwell in them"(enoikēsō en autois ) is not in any of them. "As God said"points to Lev 26:12; Eze 37:27.

Robertson: 2Co 6:17 - Saith the Lord

Saith the Lord ( legei Kurios ).

Isa 52:5; Eze 20:33. Cf. Rev 18:4.

Robertson: 2Co 6:17 - Unclean thing

Unclean thing ( akathartou ).

Or unclean person. Genitive case is the same for both.

Robertson: 2Co 6:18 - Saith the Lord Almighty

Saith the Lord Almighty ( legei Kurios pantokratōr ).

2Sa 7:8. This use of eis is a Hebraism for Hebrew le instead of predicate nominative. Pantokratōr (pās , krateō , Ruler of all) is common in the lxx. Occurs also in the inscriptions and papyri. In the N.T. only here and in Revelation.

Vincent: 2Co 6:16 - Agreement

Agreement ( συγκατάθεσις )

Only here in the New Testament. Compare the kindred verb συγκατατίθεμαι to consent , Luk 23:51. Lit., a putting down or depositing along with one . Hence of voting the same way with another, and so agreeing .

Vincent: 2Co 6:16 - Ye are

Ye are

Read, as Rev., we are .

Vincent: 2Co 6:16 - God hath said, etc

God hath said, etc.

The quotation is combined and condensed from Lev 27:11, Lev 27:12; and Eze 37:27, after the Septuagint. Paul treats it as if directly affirmed of the christian Church, thus regarding that Church as spiritually identical with the true church of Israel.

Vincent: 2Co 6:17 - Come out, etc

Come out, etc.

Isa 52:11, Isa 52:12, after the Septuagint, with several changes.

Vincent: 2Co 6:18 - I will be to you, etc

I will be to you, etc.

From 2Sa 7:14, where the Septuagint and Hebrew agree. Paul says sons and daughters for son .

Vincent: 2Co 6:18 - Almighty

Almighty ( παντοκράτωρ )

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

Wesley: 2Co 6:16 - What agreement hath the temple of God with idols

If God would not endure idols in any part of the land wherein he dwelt, how much less, under his own roof! He does not say, with the temple of idols, for idols do not dwell in their worshippers.

Wesley: 2Co 6:16 - As God hath said

To his ancient church, and in them to all the Israel of God. I will dwell in them, and walk in them - The former signifying his perpetual presence; the latter, his operation. And I will be to them a God, and they shall be to me a people - The sum of the whole gospel covenant. Lev 26:11, &c.

Wesley: 2Co 6:17 - Touch not the unclean person

Keep at the utmost distance from him.

Wesley: 2Co 6:17 - And I will receive you

Into my house and family. Isa 52:11; Zep 3:19-20.

Wesley: 2Co 6:18 - And ye shall be to me for sons and for daughters, saith the Lord Almighty

The promise made to Solomon, 1Ch 28:6, is here applied to all believers; as the promise made particularly to Joshua is applied to them, Heb 13:5. 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. Isa 43:6.

JFB: 2Co 6:16 - agreement

Accordance of sentiments (compare 1Ki 18:21; Eph 5:7, Eph 5:11).

JFB: 2Co 6:16 - the temple of God

That is, you believers (1Co 3:16; 1Co 6:19).

JFB: 2Co 6:16 - with idols

Compare Dagon before the ark (1Sa 5:2-4).

JFB: 2Co 6:16 - as

"even as God said." Quotation from Lev 26:12; Jer 31:33; Jer 32:38; Eze 37:26-27; compare Mat 28:20; Joh 14:23.

JFB: 2Co 6:16 - walk in them

Rather, "among them." As "dwell" implies the divine presence, so "walk," the divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul.

JFB: 2Co 6:16 - my people

Rather, "they shall be to me a people."

JFB: 2Co 6:17

Quoted from Isa 52:11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit.

JFB: 2Co 6:17 - be ye separate

"be separated" (Hos 4:17).

JFB: 2Co 6:17 - touch not the unclean thing

Rather, "anything unclean" (2Co 7:1; Mic 2:10). Touching is more polluting, as implying participation, than seeing.

JFB: 2Co 6:17 - receive you

The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within (2Co 5:1-10). With this accords the clause, "Come out from among them," namely, so as to be received to me. So Eze 20:41, "I will accept you"; and Zep 3:19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (1Co 7:31; 1Co 5:9-10).

JFB: 2Co 6:18

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 (2Co 6:16), "I will be their God, and they . . . My people." Compare the promise to Solomon (1Ch 28:6; Isa 43:6; Rev 21:3, Rev 21:7; Jer 31:1, Jer 31:9).

JFB: 2Co 6:18 - Lord Almighty

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

Clarke: 2Co 6:16 - What agreement hath the temple of God with idols

What agreement hath the temple of God with idols - Nothing could appear more abominable to a Jew than an idol in the temple of God: here, then, could be no agreement; the worship of the two is wholly incompatible. An idolater never worships the true God; a Christian never worships an idol. If ye join in idolatrous rites, it is impossible that ye should be Christians

Clarke: 2Co 6:16 - Ye are the temple of the living God

Ye are the temple of the living God - God intends to make the heart of every believer his own house

Clarke: 2Co 6:16 - I will dwell in them, and walk in them

I will dwell in them, and walk in them - The words are very emphatic: ενοικησω εν αυτοις· I will inhabit in them. I will not be as a wayfaring man, who turns aside to tarry as for a night, but I will take up my constant residence with them; I will dwell in and among them

Clarke: 2Co 6:16 - I will be their God

I will be their God - They shall have no other God, they shall have none besides me; and if they take me for their God, I will be to them all that an infinite, eternal, and self-sufficient Being can be to his intelligent offspring

Clarke: 2Co 6:16 - They shall be my people

They shall be my people - If they take me for their God, their supreme and eternal Good, I will take them for my people; and instruct, enlighten, defend, provide for, support, and bless them, as if I had none else to care for in the creation.

Clarke: 2Co 6:17 - Wherefore come out from among them

Wherefore come out from among them - Is it not plain from this and the following verse that God would be their God only on the ground of their taking him for such, and that this depended on their being separated from the works and workers of iniquity? for God could not inhabit in them if they had concord with Belial, a portion with infidels; etc. Those who will have the promises of God fulfilled to them must come under the conditions of these promises: if they are not separate - if they touch the unclean thing, God will not receive them; and therefore will not be their God, nor shall they be his people.

Clarke: 2Co 6:18 - Will be a Father unto you

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

Clarke: 2Co 6:18 - And ye shall be my sons and daughters

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

Clarke: 2Co 6:18 - Saith the Lord Almighty

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."Hos 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.

Calvin: 2Co 6:16 - What agreement hath the temple of God with idols? // As God saith, I will walk

16.What agreement hath the temple of God with idols? Hitherto he has in general terms prohibited believers from associating with the wicked. He now lets them know what was the chief reason, why he had prohibited them from such an association — because they had ceased to reckon the profession of idolatry to be a sin. He had censured that liberty, and had exposed it at great length in the former Epistle. It is probable, however, that all had not yet been gained over, so as to receive the counsel which he had given. Hence it was that he complained of their being straitened in their own bowels — the only thing that hindered their proficiency. ⁶¹⁷ He does not, however, resume that subject anew, but contents himself with a short admonition, as we are accustomed to do, when we treat of things that are well known. At the same time his brevity does not prevent his giving sharp cuts. For how much emphasis there is in that single word, where he teaches that there is no agreement between the temple of God and idols! “It is a sacrilegious profanation, ⁶¹⁸ when an idol or any idolatrous service is introduced into the temple of God Now we are the true temples of God. Hence it is sacrilege to defile ourselves with any contamination of idols. This one consideration, I say, should be to you as good as a thousand. If you are a Christian, what have you to do with idols, (Hos 14:8,) for you are the temple of God?” Paul, however, as I have already in part noticed, contends rather by way of exhortation than of doctrine, inasmuch as it would have been superfluous to be still treating of it, as if it were a thing doubtful or obscure.

As God saith, I will walk He proves that we are the temples of God from this, that God of old promised to the people of Israel that he would dwell in the midst of them. In the first place, God cannot dwell among us, without dwelling in each one of us, for he promises this as a singular privilege — I will dwell in the midst of you Nor does this dwelling or presence consist merely in earthly blessings, but must be understood chiefly of spiritual grace. Hence it does not mean simply that God is near us, as though he were in the air, flying round about us, but it means rather that he has his abode in our hearts. If, then, any one objects, that the particle in simply means among, I grant it; but I affirm that, from the circumstance that God promises that he will dwell among us, we may infer that he also remains in us. ⁶¹⁹ And such was the type of the ark, of which mention is made by Moses in that passage, from which Paul appears to have borrowed this quotation. (Lev 26:12.) If, however, any one thinks that Paul had rather in his eye Eze 37:27, the argument will be the same. For the Prophet, when describing the restoration of the Church, mentions as the chief good, the presence of God, which he had himself in the beginning promised by Moses. Now what was prefigured by the ark, was manifested to us more fully in Christ, when he became to us Immanuel ⁶²⁰ (Mat 1:23.) On this account, I am of opinion that it is Ezekiel, rather than Moses, that is here quoted, because Ezekiel alludes at the same time to the type of the ark, and declares that it will have its fulfillment under the reign of Christ. Now the Apostle takes it for granted, that God dwells nowhere but in a sacred place. If we say of a man, “he dwells here,” that will not make the place a temple; but as to God there is this peculiarity, that whatever place he honors with his presence, he at the same time sanctifies.

Calvin: 2Co 6:17 - Wherefore come out from the midst of them

17.Wherefore come out from the midst of them This exhortation is taken from Isa 52:11, where the Prophet, when foretelling the deliverance, at length addresses the priests in these terms. For he makes use of a circumlocution to describe the priests, when he says, Ye that bear the vessels of the Lord, inasmuch as they had the charge of the vessels, by means of which the sacrifices, and other parts of divine worship, were performed. There can be no doubt that his design is to admonish them, that, while eagerly desirous to come forth, ⁶²¹ they should be on their guard against any contamination from the many pollutions with which the country ⁶²² was overrun. Now this is no less applicable to us, than to the ancient Levites, for if so much purity is required on the part of the keepers of the vessels, how much more in the vessels themselves! ⁶²³ Now all our members are vessels, set apart for the spiritual worship of God; we are also a royal priesthood. (1Pe 2:9.) Hence, as we are redeemed by the grace of God, it is befitting that we keep ourselves undefiled in respect of all uncleanness, that we may not pollute the sanctuary of God. As, however, while remaining in this world, we are nevertheless redeemed, and rescued, from the pollutions of the world, so we are not to quit life with the view of departing from all uncleanness, but must simply avoid all participation. The sum is this. “If with a true affection of the heart, we aim at the benefit of redemption, we must beware of defiling ourselves by any contamination from its pollutions.”

Calvin: 2Co 6:18 - I will be a Father unto you

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.

Defender: 2Co 6:16 - God hath said

See Lev 26:11, Lev 26:12 and Eze 37:26, Eze 37:27."

Defender: 2Co 6:17 - saith the Lord

See Isa 52:11. Note also the command to come out of "Babylon" Jer 51:45; Rev 18:4."

Defender: 2Co 6:18 - my sons and daughters

This promise is not quoted explicitly from any Old Testament passage, though the sense of it can often be detected. There are also many explicit New Testament passages which assert that those who receive Christ become children of God (Joh 1:12; Rom 8:16). By direct inspiration, Paul could assure his readers that being separated unto God from the world, through receiving Christ, would indeed assure them that He would receive them as His sons and daughters."

TSK: 2Co 6:16 - what // ye are // I will dwell // I will be

what : Exo 20:3, Exo 23:13, Exo 34:14; Deu 4:23, Deu 4:24, Deu 5:7, Deu 6:14, Deu 6:15; Jos 24:14-24; 1Sa 7:3, 1Sa 7:4; 1Ki 18:21; 2Ki 17:33, 2Ki 17:34, 2Ki 21:4, 2Ki 21:5, 2Ki 23:5-7; 2Ch 33:4, 2Ch 33:5; Eze 36:25; Hos 14:8; Zep 1:5; Mat 6:24; 1Jo 5:20,1Jo 5:21

ye are : 1Co 3:16, 1Co 3:17, 1Co 6:19; Eph 2:20; Heb 3:6; 1Pe 2:5

I will dwell : Exo 29:45; Lev 26:12; Psa 90:1; Eze 43:7, Eze 43:9; Zec 2:10,Zec 2:11; Joh 6:56; Rom 8:9, Rom 8:11; Eph 3:17; 2Ti 1:14; 1Jo 4:12, 1Jo 4:15; Rev 21:3

I will be : Gen 17:7, Gen 17:8; Jer 24:7, Jer 31:33, Jer 32:38; Eze 11:20, Eze 36:28, Eze 37:26, Eze 37:27; Hos 2:23; Zec 8:8, Zec 13:9; Rom 9:26; Heb 8:10; Rev 21:7

TSK: 2Co 6:17 - come // and I

come : 2Co 7:1; Num 16:21, Num 16:26, Num 16:45; Ezr 6:21, Ezr 10:11; Psa 1:1-3; Pro 9:6; Isa 52:11; Jer 51:6; Act 2:40; Rev 18:4

and I : Joh 6:37, Joh 6:38; Rom 15:7

TSK: 2Co 6:18 - a Father // the Lord

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

the Lord : Gen 17:1, Gen 48:3; Rev 1:8, Rev 21:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Co 6:16 - And what agreement hath the temple of God with idols? // For ye are the temple of the living God // As God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people // I will be their God, and they shall be my people

And what agreement hath the temple of God with idols? This particular instance giveth some expositors occasion to interpret 2Co 6:14 , of communion with idolaters in such acts of religion as are proper to them; but nothing hinders but that that precept may be interpreted more generally, though the apostle gives this as one particular instance, wherein he would have them avoid communion with unbelievers.

For ye are the temple of the living God the argument is drawn from what the apostle had before asserted, 1Co 3:16 6:19 , their being the temples of the Holy Ghost; which he proveth from Lev 26:12 Eze 37:26,27 .

As God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people: not that what the apostle meaneth here, is the literal meaning of Lev 26:11,12 ; for it is manifest, that God by Moses there is speaking not of God’ s dwelling in the persons of believers, or in his church, but of that gracious presence and manifestation of himself to his people in the tabernacle erected by his order. Some therefore think, that the place here alluded to, though not quoted verbatim, is that, Eze 37:26,27 , which is a promise respecting the kingdom of Christ; where God promiseth to make a covenant of peace with his people, and saith, I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. The words, as they are here quoted, are entirely to be found in no one text of holy writ; it is sufficient that they are to be found there in parts. Nor doth this text so properly speak of God’ s dwelling in particular believers, as of his dwelling in the churches of his people; therefore, though he speaks of many, ye are, yet temple is in the singular number. These many are but one body; the church in which God dwelleth, and with which he hath communion, which is expressed by walk in them; as in Rev 2:1 , he is said to walk in the midst of the golden candlesticks. Nor is the term living vainly added to God; for besides that he is usually so called, as being ever-living, and the Fountain of all life; it also showeth the opposition between him and idols, which are dead things: and therefore God could have no more communion with idols, than the living can have with the dead; nor could they have communion with the living God and dead idols. Nor could they be the people of the living God, and the people or worshippers of dead idols; so as those that were idolaters must lose the advantage of that covenant wherein God had said:

I will be their God, and they shall be my people

Poole: 2Co 6:17 - touch not the unclean thing

The apostle here quoteth words out of the Old Testament, no where to be found there syllabically, without variation, but keeping to the sense of them, which is a thing very usual with the penmen of the New Testament. The first quotation seemeth to be taken from Isa 52:11 : Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Interpreters are not agreed as to the term from whence the prophet there admonisheth the Jews to depart: some make it to be their former sinful courses; others make it to be the kingdom of the devil and antichrist; others make it to be literal Babylon; the prophet foreseeing, that when the Jews should have a liberty given them to leave Babylon, (which happened in the time of Cyrus the Persian monarch), some of them (now as it were incorporated with the Chaldeans) would linger, and find a difficulty to pluck up their stakes in Babylon, though it were in order to their return to Jerusalem, heretofore the joy and praise of the whole earth. Whatever was the prophet’ s meaning, certain it is, the apostolical precept cannot be interpreted of a leaving literal Babylon, for neither the Christian jews, nor Gentiles, were at this time there; he must therefore be understood of a mystical Babylon. And the sense must be this: Come out and be ye separate from those with whom your souls will be in as much danger as the Jews were in the literal Babylon. But whether by these are to be understood idolaters only, or all notorious scandalous livers, is the question: The true determination of which, I conceive, dependeth upon the sense of those words: Come out, be ye separated; which words, I think, are not fully interpreted by those that follow,

touch not the unclean thing for, doubtless, the former words are a precept concerning the means to be used in order to that as an end, it being a hard thing to touch pitch, and not to be defiled therewith. On the other side, they interpret it too rigidly, who make it to be a prohibition of all commerce or company with such persons; for this is contrary to the apostolical doctrine in his former Epistle to this church, where he had allowed, 1Co 5:1-13 , a civil commerce and traffic with the worst of men; and, 1Co 7:1-40 , had forbidden the separation of Christians and heathens, once joined in marriage, unless the unbeliever first departed. The text therefore must be understood only of elective and unnecessary, intimate communion; and is much the same with that, 2Co 6:14 : Be ye not unequally yoked with unbelievers. So as that it doth by no means justify the withdrawing of all civil or religious communion from those whose judgments or practice in all things we cannot approve; it only justifieth our withdrawing our communion from idolaters, and from notorious scandalous sinners in such duties and actions, or in such degrees, as we are under no obligation to have fellowship and communion with them in; and our forbearing to touch their unclean things in that fellowship and communion which we are allowed with them, having no fellowship with them in their unfruitful works of darkness, but reproving them, even while in civil things, and some religious actions, we have some fellowship with them.

Poole: 2Co 6:18 - Lord God Almighty

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.

Haydock: 2Co 6:16

The apostle here blames the too great affection the Corinthians had for the Gentiles, who sometimes invited them to their religious feasts, at which were eaten meats which had been offered to idols, and which gave scandal both to the Christians and Gentiles. To draw them from these feasts he tells them, that they are the temples of the Holy Ghost, and that consequently they ought not to make themselves the temples of devils, by eating of the sacrifices of devils. (Calmet) ---

St. Paul, in this and the foregoing verses, clearly shews that the faithful ought not to frequent, on any account, the tabernacles of those who have left the Church. In the old law, Moses was ordered to command the ancients of Israel, on the part of God, to depart from the tents of those wicked men, lest they be involved in their sins. (Numbers xvi. 27.)

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Gill: 2Co 6:16 - And what agreement hath the temple of God with idols // for ye are the temple of the living God // as God hath said // and walk in them // and I will be their God // and they shall be my people

And what agreement hath the temple of God with idols?.... That is, what association, confederation, or covenant agreement can the saints, who are the temple of God, have with idols, or their worshippers? no more than the ark of the Lord had with Dagon, or Dagon with the ark; which when brought into his temple, and set by him, the idol fell down, and part of him was broke to pieces:

for ye are the temple of the living God; some copies read "we are", and so the Ethiopic version. The Corinthians, not only as particular believers, were the temples of God, both with respect to their souls and bodies, but they, as a church of Christ incorporated together, were the temple of God; wherefore the apostle does not say, ye are the "temples", but "the temple" of the living God, in allusion to the temple built by Solomon; and that in respect to him the builder of it, who was a type of Christ, the son of David, the Prince of peace, the beloved of the Lord, who was to build the temple, the Gospel church, and to bear the glory; and as Solomon's temple was built on an eminence, on Mount Moriah, so the church is built upon a rock, higher than men, than angels, than the heavens, and out of the reach of men and devils, so as to hurt and destroy it. The matter of the temple at Jerusalem were timber of cedar, and costly stones, hewed, squared, and fitted for the building, before they were brought thither; so the proper materials of a Gospel church are such as are born of incorruptible seed, and therefore comparable to cedars; and are lively stones, hewed, fitted, and squared by the Spirit and grace of God, and put and jointed in among the saints: Solomon's temple was a very stately magnificent building; it was overlaid within with pure gold, expressing the internal glory of Christ's church, which is all glorious within, having the Lord himself to be the Glory in the midst of her: the church of Christ may be compared to the temple also, for the firmness of its foundations and pillars; Christ is the foundation of his church, and that itself is the pillar and ground of truth: that temple was holy, being set apart for the worship and service of God, as the church of Christ is sanctified by the Spirit of God, and is built up a spiritual house, to offer the spiritual sacrifices of prayer and praise to God: it is called the "temple of God", because it is of his building, and where he dwells; "of the living God", because he has life in himself, and gives both spiritual and eternal life to his people; and in opposition to the idols of the Gentiles, who have no life in them; are representations of dead men, cannot give life, nor any of the comforts of life to their votaries; and who, by worshipping them, expose themselves to eternal death. The evidence of the saints, or church of Christ being the temple of the living God, is as follows,

as God hath said, Lev 26:11. I will dwell in them; not by his omnipresence, so he dwells everywhere; nor by his omnipotence, so he dwells in, and with all his creatures, supporting them by the word of his power; but by his Spirit and grace, or by his spiritual and gracious presence, which he favours his people with, in the use of ordinances, and where according to his promises they may expect it:

and walk in them. This denotes the communion God is pleased to afford his church and people, and that gracious presence of his with them, whilst they are sojourners here, and passing on to the heavenly glory; as God is said to "walk in a tent and tabernacle" with the "Israelites", whilst they were travelling through the wilderness to Canaan; so he walks in his temple, and with his church and people, whilst they are travelling home to the heavenly Canaan; he walks in them, as in his court and palace, or as in his garden, where he takes much pleasure and delight, and great notice and care of them. R. Solomon Jarchi explains the phrase in Lev 26:12 "I will walk among you", thus; I will walk with you in the garden of Eden, or paradise, as one of you, and ye shall not be afraid of me: but the passage regards the presence of God with his people here, and not hereafter:

and I will be their God; not as the God of nature and providence only, but as the God of all grace; as their covenant God and Father in Christ; which is the greatest happiness that can be enjoyed:

and they shall be my people: his special people, loved by him with a peculiar love, on whom he bestows peculiar blessings; and who are made a willing people, willing to be his people by powerful grace, and are formed for himself, his service, and glory: hence it follows,

Gill: 2Co 6:17 - Wherefore come out from among them // and be ye separate, saith the Lord // and touch not the unclean thing // and I will receive you

Wherefore come out from among them,.... Since they were the temple of the living God, built up an habitation for the Most High; since he resided among them, took his walks in the midst of them, was their God, and they were his people. These words are taken out of Isa 52:11 where the several phrases here used may be observed. They seem to be directed to the Israelites, and particularly to the priests and Levites, who bore the vessels of the Lord; and are fitly applied to believers under the Gospel dispensation, who are by Christ made priests unto God. They are usually interpreted by the Jewish writers, as a call to the Jews to come out of captivity, to quit Babylon and Persia, and the several cities and countries where they were; and are applied in Rev 18:4 to mystical Babylon, the church of Rome, as a call to God's people, to leave the superstitions and idolatries of that church, lest they be partakers of her plagues; and here, by the apostle, as an exhortation to believers in general, to forsake the company and conversation of the men of the world: who may be said to come out from among them at first conversion, when they are called to forsake their own people, and their Father's house, to leave their native country, and seek an heavenly one; and when, in consequence of effectual calling grace, their conversations are different from what they were before, and from other Gentiles; when they dislike their former companions, abhor their sinful conversation, abstain from it, keep out of it, as being infectious, hurtful, and detrimental to them; when they have no fellowship with the workers of iniquity, but reprove them both by words and deeds, which is their incumbent duty: the phrase in Isaiah is, "go ye out from the midst of her"; which Kimchi interprets, "out of the midst of every city in which thou art"; that is, in which idolaters lived; and well agrees with εκ μεσου αυτων here, "out of the midst of them":

and be ye separate, saith the Lord; this phrase is not to be met with expressly in our version of the above text in Isaiah, but is signified by several expressions in it; the words rendered "depart ye, depart ye", are by the Targum, or Chaldee paraphrase on the place, expressed by אתפרשו אתפרשו, "be ye separate, be ye separate", which are the very words of the apostle here; and the phrase, "touch no unclean thing", is explained by R. Aben Ezra, מאומות העולם שיבדלו, "that they might be separate from the nations of the world" and another word, הברו, "be ye clean", signifies such a purgation as is made by separation, by removing the clean from the unclean, by separating the wheat from the chaff. The people of God are a separate people in election, redemption, and the effectual calling, and ought to be so in their conduct and conversation; they ought to separate themselves from all superstition and will worship in religious matters, and from the evil customs and manners of the world, though they are sure to become a prey, and to expose themselves to the contempt and rage of it:

and touch not the unclean thing. The allusion is to several laws under the former dispensation, which forbid touching many things which were accounted unclean, whereby pollution was contracted, and the persons were obliged to a ceremonial cleansing; see Lev 5:2 Num 19:11. It has no regard to touching, tasting, and eating any sort of food, which was forbid as unclean by the ceremonial law; for the difference between meats clean and unclean was now removed; but if anything is particularly designed by the unclean thing, it seems to be idolatry, and to be a prohibition of joining with worshippers of idols in their idolatrous practices, whereby a moral pollution is contracted; since in the beginning of the former verse it is said, "what agreement hath the temple of God with idols?" though it is rather intended in general, to forbid all communion and fellowship with unclean persons and things, not to touch them, to come nigh them, or have anything to do with them:

and I will receive you; this, and what follows in the next verse, are said to encourage believers to keep at a distance from wicked and immoral persons, whose company and conversation are dishonourable, ensnaring, and defiling. These persons had been already received into the love of God, his best and strongest affections, from which there can be no separation; and in the covenant of grace, which as it cannot be removed, so neither could they be removed out of that; they were received into the church of Christ, and had a place and a name in it, better than that of sons and daughters; and as they had been received by Christ, when they came to him as poor perishing sinners without him, so they were still received graciously, notwithstanding their many backslidings: neither of these therefore is the sense of this passage: but, that whereas by quitting society with carnal men, they would expose themselves to their resentments; the Lord here promises, that he would take them under the wings of his protection; he would take care of them and preserve them, keep them as the apple of his eye, and be a wall of fire round about them, whilst in this world; and when he had guided them by his counsel here, would "receive" them "to glory": this clause seems to be taken from the latter part of Isa 52:12 which may be rendered, "the God of Israel will gather you"; i.e. to himself, and protect them.

Gill: 2Co 6:18 - And will be a father unto you // and ye shall be my sons and daughters // saith the Lord Almighty

And will be a father unto you,.... The same is promised to Solomon, 2Sa 7:14 and said of Israel, Jer 31:9 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:

and ye shall be my sons and daughters. 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,

saith the Lord Almighty; 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.