2 Samuel 7:23, 24 And what one nation in the earth is like your people, even like Israel, whom God went to redeem for a people to himself… The thought of the greatness of God, in contrast with other objects of worship, naturally leads to that of the happiness of the people to whom he has revealed himself, and on whose behalf he has shown his greatness by his works. Israel was thus blessed above all other nations; Christians inherit the same blessedness with large increase. The people of God are distinguished above all others by - I. THEIR REDEMPTION. (Ver. 23.) 1. The nature of it. Israel was redeemed from bondage in Egypt, and afterwards from the Canaanite "nations and their gods." A wonderful and happy deliverance. Christians are the subjects of a higher redemption. They are delivered from sin, from a bondage more cruel and degrading than that of Egypt;, They are redeemed "from all iniquity" (Titus 2:14), "from this present evil world" (Galatians 1:4); "from their vain manner of life handed down from their fathers" (1 Peter 1:18, Revised Version). They are redeemed from the consequences of sin. They have "redemption, even the forgiveness of sins" (Colossians 1:14); they are redeemed "from the curse of the Law" (Galatians 3:13); from the power of the devil, and so from the power and the dread of death (Hebrews 2:14, 15); they await "the redemption of their body" (Romans 8:23); they are delivered "from the wrath to come" (1 Thessalonians 1:10). Such are some of the statements of Scripture respecting the "redemption that is in Christ Jesus" (Romans 3:24). 2. The manner of it. The deliverance from Egypt was effected by marvels of Divine power. God "went" forth to their rescue, doing "great things and terrible," in which the people themselves had and could have no part. In the destruction of the Canaanitish peoples they did take part, but their deliverances were by the power of God as really as their redemption from Egypt. For the spiritual and eternal redemption God has interposed in ways yet more marvellous. By wonders of love and righteousness and power combined, he delivers men from sin and death and hell. "He sent his Son to be the Propitiation for our sins" (1 John 4:10). "We have redemption through his blood" (Ephesians 1:7); and so the saints on earth and those in heaven unite in praise of him who, by his blood, washed them from their sins, and redeemed them to God (Revelation 1:5; Revelation 5:9). Mere power could not effect this redemption. (1) God must, in redeeming men, "declare his righteousness.., that he might be just," as well as "the Justifier" (Romans 3:26); and this is effected by the death of Jesus, "the Just for the unjust" (1 Peter 3:18). (2) Men are to be delivered from sin by moral suasion; and this also is effected by the manifestation at once of the evil of sin, and the greatness of the Divine love, in the sacrifice of Christ. Thus the great redemptive act is the sacrificial death of the Lord Jesus. But this is rendered effectual in the experience of men by (3) the power of the Holy Spirit, revealing to the heart the gospel of redemption, which then becomes "the power of God unto salvation" (Romans 1:16). To have thus realized redemption is the greatest blessedness and honour, and those who have this experience are the true "Israel of God" (Galatians 6:16). 3. The glory which this Redemption brings to the Redeemer. "God went to redeem,.., and to make him a Name." This aspect of the deliverance of Israel is not unfrequently presented in Holy Writ (see Exodus 9:16; Isaiah 63:12, 14). Similarly, the Christian redemption is said to be "to the praise of the glory of his grace" (Ephesians 1:6, 12; Ephesians 2:7; 2 Corinthians 4:15). It is not that, like some ambitious human hero, he cares for a great name for his own sake; but by his Name he is known, and men are drawn to him and saved (see John 17:26). In like manner, our Lord is said to have acquired through his humiliation and obedience unto death "a Name which is above every name," even "the Name of Jesus," and this also" to the glory of God the Father" (Philippians 2:9-11). II. THE RELATION ESTABLISHED BETWEEN THEM AND GOD. (Ver. 24.) This also distinguishes them above all others. They are constituted the people of God; he becomes their God. It is for this purpose they are redeemed. This representation of the relation between God and his people appears first in a promise made to Abraham (Genesis 17:7, 8), is repeated in promises given through Moses (Exodus 6:7, etc.), is adopted by David here, reappears in the prophets (e.g. Jeremiah 31:33), is applied in the New Testament to Christians (2 Corinthians 6:16, etc.), and is finally used in a description of the perfect blessedness of the inhabitants of the New Jerusalem (Revelation 21:3). It comprehends all that the most enlightened and holy can desire. 1. They are constituted the people of God. Thus to Israel it is said by Moses, "Thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth" (Deuteronomy 14:2; see also Deuteronomy 26:18). St. Peter employs similar language to describe the position of Christians (1 Peter 2:9); and St. Paul says (Titus 2:14) that our Lord "gave himself for us, that he might... purify unto himself a peculiar people ['a people for his own possession,' Revised Version]." The representation includes: (1) Ownership. They are his by right of creation and of purchase. "I gave Egypt for thy ransom" (Isaiah 43:3); "Ye are not your own; for ye are bought with a price" (1 Corinthians 6:19, 20). (2) Appropriation. God takes possession of the people who are his; in the case of Christians, by his Spirit. (3) Self-consecration. (4) Homage, including trust, love, worship (while other peoples worship other gods, the people of God worship him), and obedience. (5) Glorification. They "show forth his praise" (Isaiah 43:21; 1 Peter 2:9). They promote his kingdom. 2. He is their God. All that men expect from their God he is to his people, and far more. He is theirs by covenant and promise. He gives himself to them. He exercises authority over them. They enjoy his love, his presence, the employment of his power to teach and guide, to purify, to comfort, to chastise, to protect, to employ, to perfect, to honour, to save. 3. The relation is eternal. "Forever." This is true in a sense of the relation between Israel and God. Although no longer a nation, they still are used to witness for him as no other people; and by their inspired men, and especially by him who is of them "according to the flesh," they have become the chief religious teachers and benefactors of mankind. And the day is coming when they will accept their Messiah, and, "with the fulness of the Gentiles," form one people of God. The real, spiritual Israel of all ages and lands are God's, and he is theirs forever and ever. Then: 1. Happy are the people thus favoured by the Most High! He confers on them greater honour and blessing than on any others. This is true of Israel; of any nation who have the Word and ordinances of God amongst them; of the visible Church of Christ; and emphatically of the true spiritual Church. The distinction and glory become more marked as the reality of what is included in the title, "people of God" increases. To have a Divine revelation is a great privilege; but greater to receive and be renewed by it, and thus be heirs of all its promises. 2. Be concerned to be one of the true people of God, who have Jehovah for their God forever. 3. Take heed to live in a manner becoming your relation to him whom you acknowledge as your God. (See Leviticus 19., passim.) The people of a God of holiness and love should be distinguished by these qualities. Only thus can they prove themselves to be his. Only such people are his in any lastingly happy sense. Would that it were possible to point to every Christian Church, and challenge the world to produce any communities equal to them in all that is pure, righteous, and benevolent! - G.W. Parallel Verses KJV: And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods? |
    |