From this analogy between the Christian’s soul and the old Jewish temple we learn concerning Christians that--
I. 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.
II. 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 God’s 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 Christ’s Spirit in the heart.
III. They are the subjects of entire Divine consecration. Solomon’s prayer shows to what perfect devotedness to God the temple was dedicated, and Christ’s 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 men’s souls, of which that temple was but a type. In our hearts, then--
1. There must be no worldly merchandise, lest we make it “a den of thieves” instead of a “house of prayer.”
2. There must be no idol; it is the temple of the living God.
3. 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.)
Temples of God
1. If we be the temples of God, let us be holy: for “holiness, O Lord, becometh Thy house for ever.”
2. The temple is the house of prayer. Wouldst thou pray in God’s temple? Pray in thyself.
3. 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.
4. 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.
5. 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.
6. If we be the Lord’s houses, then nobody’s else. The material temples are not to be diverted to common offices; much more should the spiritual be used only for God’s 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.)
I will be their God, and they shall be My people.--
The covenant relationship between God and His people
I. 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.
II. 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 people’s 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.
III. That it is maintained and endeared by much mutualfellowship 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.)
