The Pulpit Commentary — 2 Samuel — Section 213

heaven. 4. To abjure the folly, sin, and peril of declining the friendship of this great lJeing, and living in enmity with him.-G. W. Vere. 23, 24.-The blessedness of God's people. The thought of the gree.tneae 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 bi~ greatness by hie works. Israel was thus blessed above all other nations; Christians inherit the same blessedness with large increase. The people of God are distinguished above e.11 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 ii. 14), "from this present evil world" (Gal. i. 4); "from their vain manner of life handed down from their fathers" (1 Pet. i. 18, Revised Version). They are redeemed from the consequences of sin. 'fhey have "redemption, even the forgiveness of sins" (Col, i. 14); they are redeemed "from the curse of the Law" (Gal. iii. 13); from the power of the devil, and so from the power and the dread of death (Heb. ii. 14, 15) ; they await "the redemption of their body n (Rom. viii. 23); they are delivered " from the wrath to come" (1 Thess. i. 10). Such are some of the statements of Scripture respecting the "redemption that is in Christ Jesus" (Rom, iii. 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 i.. 10). "We have redemption'through his blood" (Eph. i. 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 (Rev. i. 5; v. 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 Ju~tifier" (Rom. iii. 26); and this is effected by the death of Jesus," the Just for the unjust" (1 Pet. iii. 18). (2) Men are to be delivered from sil). 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 ee.lvation" (Rom. i. 16). To have thus realized redemption is the greatest blessedness and honour, and those who have this experience are the true " Israel of God D (Gal. vi. 16). 3. The glory which this Redempti(/'f/, 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 Exod, ix. 16; Isa. Ix.iii. 12, 14). Similarly, the Christian redemption is said to be "to the praise of the glory of his grace" (Eph. i. 6, 12; ii. 7; 2 Cor. iv. 15). It is not that, like some ambitious human hero, he cares for a great name for his own sake; but by bis Name he is known, and men are drawn to him and saved (see John xvii. 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" (Phil. ii. 9-11). , II. THE RELATION ESTABLISHED BETWEEN THEM AND Gon. (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 (Gen. xvii. 7, 8), is repeated in promises given through Moses (Exod. vi. 7, etc.), is adopted by David here, reappears in the prophets (e.g. Jer. xni. 33), is applied in the New 'l'este.ment to Christians (2 Cor. vi. 16, etc.), and is finally used in a descrip-  218 THE SECON]) BOOK or SAMU~L. [en. vn. 1-29.