SEV Biblia, Chapter 6:16
¿Y qu consentimiento el templo de Dios con los ídolos? Porque vosotros sois el templo del Dios Viviente, como Dios dijo: Habitar y andar en ellos; y ser el Dios de ellos, y ellos sern mi pueblo.
Clarke's Bible Commentary - 2 Corinthians 6:16
Verse 16. 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. Ye are the temple of the living God] God intends to make the heart of every believer his own house.
I will dwell in them, and walk in them] The words are very emphatic: enoikhsw en autoiv? 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.
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.
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.
John Gill's Bible Commentary
Ver. 16. And what agreement hath the temple of God with idols ? etc..] 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 , ( Leviticus 26:11,12 Ezekiel 37:26,27). 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 ( Leviticus 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, Ver. 17. Wherefore come out from among them , etc..] 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 ( Isaiah 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 ( Revelation 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 ek mesou autwn 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 wrpta wrpta , 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, lw[h twmwam wldby , that they might be separate from the nations of the world and another word, wrbh , 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 Leviticus 5:2,3) ( Numbers 19:11,16). 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 ( Isaiah 52:12) which may be rendered, the God of Israel will gather you; i.e. to himself, and protect them.
Matthew Henry Commentary
Verses 11-18 - It is wrong for believers to join with the wicked and profane. The wor unbeliever applies to all destitute of true faith. True pastors wil caution their beloved children in the gospel, not to be unequall yoked. The fatal effects of neglecting Scripture precepts as to marriages clearly appear. Instead of a help meet, the union brings snare. Those whose cross it is to be unequally united, without their wilful fault, may expect consolation under it; but when believers ente into such unions, against the express warnings of God's word, they mus expect must distress. The caution also extends to common conversation We should not join in friendship and acquaintance with wicked men an unbelievers. Though we cannot wholly avoid seeing and hearing, an being with such, yet we should never choose them for friends. We mus not defile ourselves by converse with those who defile themselves with sin. Come out from the workers of iniquity, and separate from their vain and sinful pleasures and pursuits; from all conformity to the corruptions of this present evil world. If it be an envied privilege to be the son or daughter of an earthly prince, who can express the dignity and happiness of being sons and daughters of the Almighty __________________________________________________________________
Greek Textus Receptus
τις 5101 I-NSF δε 1161 CONJ συγκαταθεσις 4783 N-NSF ναω 3485 N-DSM θεου 2316 N-GSM μετα 3326 PREP ειδωλων 1497 N-GPN υμεις 5210 P-2NP γαρ 1063 CONJ ναος 3485 N-NSM θεου 2316 N-GSM εστε 2075 5748 V-PXI-2P ζωντος 2198 5723 V-PAP-GSM καθως 2531 ADV ειπεν 2036 5627 V-2AAI-3S ο 3588 T-NSM θεος 2316 N-NSM οτι 3754 CONJ ενοικησω 1774 5692 V-FAI-1S εν 1722 PREP αυτοις 846 P-DPM και 2532 CONJ εμπεριπατησω 1704 5692 V-FAI-1S και 2532 CONJ εσομαι 2071 5704 V-FXI-1S αυτων 846 P-GPM θεος 2316 N-NSM και 2532 CONJ αυτοι 846 P-NPM εσονται 2071 5704 V-FXI-3P μοι 3427 P-1DS λαος 2992 N-NSM
Vincent's NT Word Studies
16. Agreement (sugkataqesiv). Only here in the New Testament.Compare the kindred verb sugkatatiqemai to consent, Luke xxiii. 51. Lit., a putting down or depositing along with one. Hence of voting the same way with another, and so agreeing.
Ye are. Read, as Rev., we are.
God hath said, etc. The quotation is combined and condensed from Lev. xxvii. 11, 12; and Ezek. xxxvii. 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.
Robertson's NT Word Studies
6:16 {Agreement} (sunkataqesis). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri ek sunkataqesews means "by agreement." On the temple of God and idols see #1Co 10:14-22. See #Lu 23:51 for the verb sunkatatiqemi. {For we are the temple of the living God} (hemeis gar naos qeou esmen zwntos). We, not temples (#Ac 7:48; 17:24; 1Co 3:16; 6:19). {As God said} (kaqws eipen ho qeos). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from #Le 26:11f.; Isa 52:11; Eze 20:34; 37:27; 2Sa 7:8,14). Plummer notes that at the beginning "I will dwell in them" (enoikesw en autois) is not in any of them. "As God said" points to #Le 26:12; Eze 37:27.
