16. what agreement hath the temple of God with idols<\/em>?] Cf. 1Co 3:16-17<\/span>; 1Co 6:19-20<\/span>; 1Co 8:10 ; 1Co 10:14-21<\/span>. St Paul does not lay stress on the abuse of liberty to which he devotes so large a portion of the first Epistle (see note on 2Co 6:14<\/em><\/span>), but we may gather from this hint that there was still some need of improvement in this particular as well as in the general relations of Christians with heathens.<\/p>\n for ye are the temple of the living God<\/em> ] Cf. 1Co 3:16<\/span>; Eph 2:21-22<\/span>; 1Ti 3:15<\/span>; Heb 3:6<\/span>; 1Pe 2:5<\/span>.<\/p>\n as God hath said<\/em> ] The Apostle here combines, as was customary among Jewish teachers, Lev 26:11-12<\/span> with Eze 37:26-27<\/span>; Eze 43:7<\/span> (cf. also Zec 2:10-11<\/span>). The citation is in many respects verbally accurate, but it is a citation, no doubt, from memory. The Apostle has, however, given a Christian turn to his translation. The Hebrew cannot be shewn to mean more than ‘I will dwell among<\/em> them.’ The LXX., in the remarkable word , seems to have anticipated the Christian idea of the indwelling of God in His people. But the Apostle was evidently also thinking of some words of Christ, known to him by tradition, and afterwards recorded by the Evangelist St John in such passages as Joh 6:56<\/span>; Joh 17:21<\/span>; Joh 17:23<\/span>.<\/p>\n and I will be their God, and they shall be my people<\/em> ] St Paul here boldly transfers the prophecies that relate to the earthly Israel to the spiritual Israel, the Christian Church. Cf. Rom 9:25-26 ; 1Co 10:1-11<\/span>; Gal 4:26<\/span>; Heb 12:22 ; 1Pe 2:9-10<\/span>; Rev 3:12<\/span>; Rev 21:2<\/span>; Rev 21:10<\/span>.<\/p>\n And what agreement – <\/B>(<\/SPAN><\/span> sugkatathesis). Assent, accord, agreement. what putting or laying down together is there? What is there in one that resembles the other?<\/P> The temple of God – <\/B>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, a fact which Paul proceeds immediately to illustrate; and that it is as absurd for them to mingle with the infidel world as it would be to erect the image of a pagan god in the temple of Yahweh. This is strong language, and we cannot but admire the energy and copiousness of the expressions used by Paul, which cannot, says Bloomfield, be easily paralleled in the best Classical writers.<\/P> With idols – <\/B>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 as detestable and hateful in the sight of God as if his temple were profaned by erecting a deformed, and shapeless, and senseless block in it as an object of worship. And, assuredly, if Christians had such a sense of the abomination of mingling with the world, they would feel the obligation to be separate and pure.<\/P> For ye are the temple of the living God – <\/B>see this explained in the notes on 1Co 3:16-17<\/span>. The idea is, that as God dwells with his people, they ought to be separated from a sinful and polluted world.<\/P> As God hath said – <\/B>The words here quoted are taken substantially from Exo 29:45<\/span>; Lev 26:12<\/span>; Eze 37:27<\/span>. They are not literally quoted, but Paul has thrown together the substance of what occurs in several places. The sense, however, is the same as occurs in the places referred to.<\/P> I will dwell in them – <\/B>(<\/SPAN><\/span> enoiketo). I will take up my indwelling in them. There is an allusion doubtless to the fact that he would be present among his people by the Sechinah, or the visible symbol of his presence; see the note on 1Co 3:16-17<\/span>. It implies, when used with reference to Christians, that the Holy Spirit would abide with them, and that the blessing of God would attend them; see Rom. 8<\/span>; Col 3:16<\/span>; 2Ti 1:14<\/span>.<\/P> And walk in them – <\/B>That is, I will walk among them. I will be one of their number. He was present among the Jews by the public manifestation of his presence by a symbol; he is present with Christians by the presence and guidance of his Holy Spirit.<\/P> And I will be their God – <\/B>Not only the God whom they worship, but the God who will protect and bless them. I will take them under my special protection, and they shall enjoy my favor. This is certainly as true of Christians as it was of the Jews, and Paul has not departed from the spirit of the promise in applying it to the Christian character. His object in quoting these passages is, to impress on Christians the solemnity and importance of the truth that God dwelt among them and with them; that they were under his care and protection; that they belonged to him, and that they therefore should be separate from the world.<\/P><\/p>\n 2Co 6:16<\/span><\/p>\n Ye are the temple of the living God.<\/em><\/p>\n<\/p>\n The soul temple<\/strong><\/p>\n From this analogy between the Christians soul and the old Jewish temple we learn concerning Christians that–<\/p>\n 1. <\/strong>There must be no worldly merchandise, lest we make it a den of thieves instead of a house of prayer.<\/p>\n 2. <\/strong>There must be no idol; it is the temple of the living God.<\/p>\n 3. <\/strong>There must be an altar. And yet, how many of us are there in whose hearts an altar for self-sacrifice is a strange thing! Conclusion: Let us beware lest the doom of the old temple should be ours. Our souls through sin must incur a still more terrible ruin. (U. R. Thomas.<\/em>)<\/p>\n<\/p>\n Temples of God<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>If we be the temples of God, let us be holy: for holiness, O Lord, becometh Thy house for ever.<\/p>\n 2. <\/strong>The temple is the house of prayer. Wouldst thou pray in Gods temple? Pray in thyself.<\/p>\n 3. <\/strong>The sound of the high praises of God must be heard in these temples. Even in the midst of ourselves, in our own hearts, let us think upon His mercies, there echo forth His praises.<\/p>\n 4. <\/strong>The inhabitant disposeth all the rooms of his house: if God dwell in us, let Him rule us. Submit thy will to His Word, thy affections to His Spirit. It is fit that every man should bear rule in his own house.<\/p>\n 5. <\/strong>Let us be glad when He is in us, and give Him no disturbance. Let not the foulness of any room make Him dislike His habitation. Cleanse all the corners of sin, and perfume the whole house.<\/p>\n 6. <\/strong>If we be the Lords houses, then nobodys else. The material temples are not to be diverted to common offices; much more should the spiritual be used only for Gods service. Let us not alienate His rights: thus He will say, This is My house, here will I dwell, for I have a delight therein. Oh, may we so adorn these temples with graces, that God may take delight to dwell in us! (T. Adams.<\/em>)<\/p>\n<\/p>\n I will be their God, and they shall be My people<\/strong>.<\/em><\/strong>—<\/strong><\/p>\n The covenant relationship between God and His people<\/strong><\/p>\n Verse 16. What agreement hath the temple of God with idols<\/B><\/I>] 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<\/I> never worships the true God; a Christian<\/I> never worships an idol. If ye join in idolatrous rites, it is impossible that ye should be Christians<\/I>.<\/P> <\/P> Ye are the temple of the living God<\/B><\/I>] God intends to make the heart of every believer his own house.<\/P> <\/P> I will dwell in them, and walk in<\/B><\/I> them<\/B>] The words are very emphatic: . I will inhabit in them<\/I>. I will not be as a wayfaring<\/I> man, who turns aside to tarry as for a night<\/I>, but I will take up my constant residence<\/I> with them; I will dwell in<\/I> and among<\/I> them.<\/P> <\/P> I will be their God<\/B><\/I>] 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.<\/P> <\/P> They shall be my people.<\/B><\/I>] If they take me for their GOD, their supreme and eternal GOOD, I will take them for my people<\/I>; and instruct, enlighten, defend, provide for, support, and bless them, as if I had none else to care for in the creation.<\/P><\/p>\n And what agreement hath the temple of God with idols?<\/B> This particular instance giveth some expositors occasion to interpret 2Co 6:14<\/span>, 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. <\/P> For ye are the temple of the living God; <\/B>the argument is drawn from what the apostle had before asserted, 1Co 3:16<\/span>; 6:19<\/span>, their being the temples of the Holy Ghost; which he proveth from Lev 26:12<\/span>; Eze 37:26<\/span>,27<\/span>. <\/P> 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:<\/B> not that what the apostle meaneth here, is the literal meaning of Lev 26:11<\/span>,12<\/span>; for it is manifest, that God by Moses there is speaking not of Gods 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<\/span>,27<\/span>, which is a promise respecting the kingdom of Christ; where God promiseth to make a covenant of peace<\/I> 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.<\/I> 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 Gods dwelling in particular believers, as of his dwelling in the churches of his people; therefore, though he speaks of many, ye are, <\/I>yet temple<\/I> 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; <\/I>as in Rev 2:1<\/span>, he is said to walk in the midst of the golden candlesticks.<\/I> Nor is the term living<\/I> vainly added to God; <\/I>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: <\/P> I will be their God, and they shall be my people.<\/B> <\/P> <\/p>\n 16. agreement<\/B>accordance ofsentiments (compare 1Ki 18:21<\/span>;Eph 5:7<\/span>; Eph 5:11<\/span>).<\/P> the temple of God<\/B>thatis, you believers (1Co 3:16<\/span>;1Co 6:19<\/span>). <\/P> with idols<\/B>CompareDagon before the ark (1Sa5:2-4<\/span>). <\/P> as<\/B>“even as<\/I>God said.” Quotation from Lev 26:12<\/span>;Jer 31:33<\/span>; Jer 32:38<\/span>;Eze 37:26<\/span>; Eze 37:27<\/span>;compare Mat 28:20<\/span>; Joh 14:23<\/span>.<\/P> walk in them<\/B>rather,”among<\/I> them.” As “dwell” implies thedivine presence,<\/I> so “walk,” the divine operation.<\/I>God’s dwelling in the body and soul of saints may be illustrated byits opposite, demoniacal possession of body and soul. <\/P> my people<\/B>rather, “theyshall be to me<\/I> a people.”<\/P><\/p>\n And what agreement hath the temple of God with idols<\/strong>?…. 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:<\/p>\n for ye are the temple of the living God<\/strong>; 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,<\/p>\n as God hath said<\/strong>, Le 26:11<\/span>. 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:<\/p>\n and walk in them<\/strong>. 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 Le 26:12<\/span> “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:<\/p>\n and I will be their God<\/strong>; 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:<\/p>\n and they shall be my people<\/strong>: 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,<\/p>\n Agreement <\/B> (<\/SPAN><\/span>). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri <\/SPAN><\/span> means “by agreement.” On the temple of God and idols see 1Co 10:14-22<\/span>. See Lu 23:51<\/span> for the verb <\/SPAN><\/span>.<\/P> For we are the temple of the living God <\/B> ( <\/SPAN><\/span>). We, not temples (Acts 7:48<\/span>; Acts 17:24<\/span>; 1Cor 3:16<\/span>; 1Cor 6:19<\/span>).<\/P> As God said <\/B> ( <\/SPAN><\/span>). A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia<\/I> (from Lev 26:11<\/span>; Isa 52:11<\/span>; Ezek 20:34<\/span>; Ezek 37:27<\/span>; 2Sam 7:8<\/span>; 2Sam 7:14<\/span>). Plummer notes that at the beginning “I will dwell in them” ( <\/SPAN><\/span>) is not in any of them. “As God said” points to Lev 26:12<\/span>; Ezek 37:27<\/span>. <\/P> <\/p>\n Agreement [] <\/SPAN><\/span>. Only here in the New Testament. <\/P> Compare the kindred verb sugkatatiqemai to consent, Luk 23:51<\/span>. Lit., a putting down or depositing along with one. Hence of voting the same way with another, and so agreeing. <\/P> Ye are. Read, as Rev., we are. <\/P> God hath said, etc. The quotation is combined and condensed from Lev 27:11<\/span>, 12<\/span>; and Eze 37:27<\/span>, 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.<\/P> <\/p>\n 1) “And what agreement,”<\/strong> (tis de sugkatathesis) “and what (kind of union;” concord, harmony, or symphony?<\/p>\n 2) “Hath the temple of God with idols?”<\/strong> (mao theou meta eidolon) “has a shrine of God (the triune God) with (shrines of) idols?” The answer is “none,” 1Co 10:19-22<\/span>; Col 3:5<\/span>; 1Jn 5:21<\/span>. Even pious ecumenism, attempted outward show of communion with the false in religions, is evil, Heb 13:10<\/span>.<\/p>\n 3) “For ye are the temple of the living God,”<\/strong> (hemeis gar naos theou esmen zontos) “For we are a shrine of a living God;” The “we” that constitute this shrine is the “church we;” in Eph 2:21-22<\/span>; Heb 3:6<\/span>; whom He in dwells through the vice-gerency of the Holy Spirit. Others can not scripturally take of her communion, 1Co 3:16-17<\/span>; 1Co 10:21<\/span>; Heb 13:10<\/span>.<\/strong><\/p>\n 4) “And God hath said,”<\/strong> (kathos eipen ho theos) “Even as God has said;” in ancient times so He says to his church today.<\/p>\n 5) “I will dwell in them, and walk in them,”<\/strong> (hoti enoikeso en autois kai emperipateso) I will dwell among them and walk among them,” Exo 29:45<\/span>; Lev 26:12<\/span>.<\/p>\n 6) “And I will be their God,”<\/strong> (kai esomai auton theos) “and I will be their God,” Exo 6:7<\/span>; Rev 21:7<\/span>.<\/p>\n 7) “And they shall be my people,”<\/strong> (kai autoi esontai mou laos) “and my people shall they be;” Mar 13:34-35<\/span>; 1Ti 3:15<\/span>; Mat 28:20<\/span>; Joh 14:1-3<\/span>; Rev 21:2-3<\/span>; Rev 21:9<\/span>; Eph 3:21<\/span>; Joh 14:16-17<\/span>.<\/p>\n 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<\/span>,) 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. <\/p>\n 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<\/span>.) If, however, any one thinks that Paul had rather in his eye Eze 37:27<\/span>, 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<\/span>.) 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. <\/p>\n (617) “ Ce qui seul empeschoit que son enseignement ne proufitast enuers eux;” — “What alone hindered his teaching from being of advantage to them.” <\/p>\n (618) “ C’est vn profanation horrible, et vn sacrilege detestable;” — “It is a horrible profanation, and a detestable sacrilege.” <\/p>\n (619) “ I will dwell in them. The words are very significant in the original, ἐνοικήσω ἐν αὐτοῖς, ‘I will indwell in them,’ so the words are. There are two ins in the original, as if God could have never enough communion with them.” — Leigh’s Annotatiots. — Ed. <\/p>\n (620) “ C’est dire Dieu auce nous;” — “That is to say, God with us.” <\/p>\n (16) And what agreement hath the temple of God with idols<\/strong>?Here we see clearly the drift of the Apostles thoughts. His mind travels back to the controversy about things sacrificed to idols. Was there not a risk that what he had said about width and expansion of feeling would be perverted by those who claimed the right to sit at an idols feast even in the precincts of the idols temple (1Co. 8:10<\/span>)? Against that perversion he thinks it necessary to enter his protest. And the ground of that protest is that they, collectively and individually (1Co. 3:16<\/span>; 1Co. 6:19<\/span>), are the temples of God, and that there can be no agreement between that temple and one dedicated to an idol. The word translated agreement expresses, like the English, a compact or treaty of alliance. In modern phrase, a concordat<\/em> between the two antagonistic systems was an impossibility.<\/p>\n I will dwell in them, and walk in them.<\/strong>The citation which follows is, like many others in St. Pauls writings, a composite one: Lev. 26:12<\/span> giving, I will walk among you, and will be your God, and ye shall be my people; and Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>They are the objects of special Divine regard. At the beginning of the promises which God made concerning the old temple, He said, Mine eyes and Mine heart shall be there perpetually, I will gild its glories with My smile, scathe its defilers with My frown, Mine heart too, shall be there, as a proprietor with his most treasured possession, a king with his most valued province, a father with the home of his family. So with good men. With that man will I dwell, etc. Lo, I am with you always, etc.<\/p>\n
II. <\/strong>They are the scene of special divine manifestation. It was not the magnificence of the building, nor the fragrance of the incense, nor the solemn order of the services, that revealed Gods presence. It was the Shekinah. And so with men. It is not the gold or intellect that tells us God is with men, but it is Christs Spirit in the heart.<\/p>\n
III. <\/strong>They are the subjects of entire Divine consecration. Solomons prayer shows to what perfect devotedness to God the temple was dedicated, and Christs expulsion of the traders from its sacred precincts, at the beginning and at the close of His ministry, proves how thoroughly He recognised that consecration, and suggests, moreover, how it was the grand purpose of His incarnation to purify and hallow the living temple of mens souls, of which that temple was but a type. In our hearts, then–<\/p>\n
I. <\/strong>Let us consider the relation alluded to in our text, in so far as man is concerned. They shall be My people. That to man, the inferior party, such a connection is honourable, is self-evident. Is it a good ground of honest pride to be connected with the illustrious? How honourable, then, must it be to stand in any relation to Him, whose fingers formed the heavens and the earth, and who in wisdom made them all? Is it a ground of honest pride to be connected with the mighty, who, while they are reverenced for their power, are admired for their goodness? But if we would have any adequate idea of the extent to which the believer is honoured in his relation to God, we must penetrate more deeply into the nature of the connection, and consider its mysterious intimacy. Between the Head of the universe and the inhabitants of the earth many relationships subsist, and not a few of these extend to all created intelligences. All are related to Him as the great Creator, as a preserving God. All are indebted to Him as a general benefactor. All are related to Him as a resistless Governor. In a word, all, without exception, are related to Him as a Judge. But mark the honourable relation in which the Christian stands to a Being so great, so powerful, so glorious. In the best, the most extensive sense of the appropriation, he can humbly add, God is my friend. His consolations are mine in the hour of sickness–His approval is mine as I sojourn toward heaven–His guidance is mine in every perplexity–His blessing shall be mine for ever. They know that however much their God may afflict them, He is their God, and afflicts them for their good. But while the relation referred to in our text is thus honourable to the inferior party, it is just as evident that it is highly advantageous. When we consider what God can do for those in whom He is interested, when we consider how much He has already done for them, the advantage of the favoured man in whom He is thus interested admits of no controversy.<\/p>\n
II. <\/strong>That it is also glorious to God. And hero we cannot fail to remark that it throws a halo, exquisitely brilliant, on the beauty of the Divine grace and condescension. We have only to contemplate the majesty of the Most High and the meanness of the human family, in order to adore the condescension of our covenanted God. Does the master condescend who admits his servant to his confidence, his friendship and esteem? Had Adam and all his sons continued to reflect the heavenly image, it would have been less an object of wonder that God should have said to the holy men, I am your God, and ye are My people. Had rebellion never entered into this province of the universe, a fatherly relation to us had been less magnificently manifested. But here, perhaps, it may be urged that although the relation with Himself into which the Deity introduces His people, may be glorious to His condescension, it cannot be equally so to all the rest of His perfections. How, it may be asked, can it consist with the holiness of Him who is immaculate, that He should give to the polluted the adoption of sons? The gospel affords us a luminous reply to these disputing questions. It tells us that the Most High in becoming His peoples God, and in constituting them His children, fulfils a purpose, as glorious to His justice as it is to His compassion, as illustrative of tits majesty as it is of His condescension, as honourable to His holiness as it is to His love.<\/p>\n
III. <\/strong>That it is maintained and endeared by much mutual <\/strong>fellowship between the parties in this world, while it is destined to issue in close and uninterrupted communion in the next. The believer enjoys it and he rejoices in it, while engaged in humble prayer. But more particularly, we remark that the Word of God is one of the means by which the intimacies of relationship are maintained between Him and His people in this world. We might refer you to the ordinances of the gospel, and the dealings of God with man at large, for a fuller illustration of the topic now under review. But we have said that while the relationship that subsists between God and His people is closened by much endearing fellowship on earth, it is moreover destined eventually to issue in uninterrupted communion in heaven; and so assuredly shall it be. (W. Craig.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n