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2Co_6:16. Comp. 1Co_10:20. What agreement (Polyb. ii. 58. 11, iv. 17. 8) has the temple of God with idols? how can it reconcile itself with them? Comp. on συγκατάθ .; also Exo_23:11; Luk_23:51. The two are contraries, which stand negatively related to one another; if the temple of God should come into contact with idols (as was the case, e.g., under Ahaz), it would be desecrate.
ἡμεῖς γὰρ κ . τ . λ .] With this Paul proves that he was not without reason in using the words τίς δὲ συγκατάθεσις ναῷ θεοῦ κ . τ . λ . of the contradiction between the Christian and the heathen character. The emphasis is on ἡμεῖς : for we Christians are (sensu mystico) the temple of the living God.[252]
ζῶντος ] in contrast with the dead idols in the heathen temple.
ΚΑΘῺς ΕἾΠΕΝ Ὁ ΘΕΌς ] in accordance with the utterance of God: Lev_26:12, freely after the LXX., the summary of the divine covenant of promis.
ἐν αὐτοῖς ] among them; see below, ἐμπεριπατήσω , walk about in (Lucian, adv. Ind. 6; Ach. Tat. i. 6; LXX.). The indwelling of God in the body of Christians as in His temple, and the intercourse of His gracious rule in it ( ἐμπεριπ .), take place through the medium of the Spirit. See on 1Co_3:16; Joh_14:23.
[252] So according to the reading ἡμεῖς … ἐσυεν . See the critical remarks. According to the Recepta ὑμεῖς … ἐστε (so also Tisch., defended by Rückert, Osiander, Hofmann) it would apply to the Corinthian church, which in the spiritual sense is the temple of God, as 1Co_3:16. Ewald has rightly upheld the reading ἡμεῖς … ἐσμεν , but has wrongly used it against the genuineness of the section (Jahrb. IX. p. 216). How often in a connection, where Paul is speaking of himself in the first person plural, has he thereupon expressed also in the same person the consciousness of Christians generally, as e.g. just at 2Co_5:21.