Verse 16
Know ye not … - The apostle here carries forward and completes the figure which he had commenced in regard to Christians. His illustrations had been drawn from architecture; and he here proceeds to say that Christians are that building (see 1 Corinthians 3:9): that they were the sacred temple which God had reared; and that, therefore, they should be pure and holy. This is a practical application of what he had been before saying.
Ye are the temple of God - This is to be understood of the community of Christians, or of the church, as being the place where God dwells on the earth. The idea is derived from the mode of speaking among the Jews, where they are said often in the Old Testament to be the temple and the habitation of God. And the allusion is probably to the fact that God dwelt by a visible symbol - “the Shechinah” - in the temple, and that His abode was there. As He dwelt there among the Jews; as He had there a temple - a dwelling place, so he dwells among Christians. they are His temple, the place of His abode. His residence is with them; and He is in their midst. This figure the apostle Paul several times uses, 1 Corinthians 6:19; 2 Corinthians 6:16; Ephesians 2:20-22. A great many passages have been quoted by Eisner and Wetstein, in which a virtuous mind is represented as the temple of God, and in which the obligation to preserve that inviolate and unpolluted is enforced. The figure is a beautiful one, and very impressive. A temple was an edifice erected to the service of God. The temple at Jerusalem was not only most magnificent, but was regarded as most sacred:
(1) From the fact that it was devoted to his service; and,
(2) From the fact that it was the special residence of Yahweh.
Among the pagan also, temples were regarded as sacred. They were supposed to be inhabited by the divinity to whom they were dedicated. They were regarded, as inviolable. Those who took refuge there were safe. It was a crime of the highest degree to violate a temple, or to tear a fugitive who had sought protection there from the altar. So the apostle says of the Christian community. They were regarded as his temple - God dwelt among them - and they should regard themselves as holy, and as consecrated to his service. And so it is regarded as a species of sacrilege to violate the temple, and to devote it to other uses, 1 Corinthians 6:19; see 1 Corinthians 3:17.
And that the Spirit of God - The Holy Spirit, the third person of the Trinity. This is conclusively proved by 1 Corinthians 6:19, where he is called “the Holy Ghost.”
Dwelleth in you - As God dwelt formerly in the tabernacle, and afterward in the temple, so His Spirit now dwells among Christians - This cannot mean:
(1)That the Holy Spirit is “personally united” to Christians, so as to form a personal union; or,
(2)That there is to Christians any communication of his nature or personal qualities; or,
(3)That there is any union of “essence,” or “nature” with them, for God is present in all places, and can, as God, be no more present at one place than at another.
The only sense in which he can be especially present in any place is by His “influence,” or “agency.” And the idea is one which denotes agency, influence, favor, special regard; and in that sense only can he be present with his church. The expression must mean:
(1)That the church is the seat of His operations, the field or abode on which He acts on earth;
(2)That His influences are there, producing the appropriate effects of His agency, love, joy, peace, long-suffering, etc.; Galatians 5:22-23;
(3)that He produces consolations there, that he sustains and guides His people;
(4)That they are regarded as dedicated or consecrated to Him;
(5)That they are especially dear to Him - that He loves them, and thus makes His abode with them. See the note at John 14:23.
(“These words import the actual presence and inhabitation of the Spirit himself. The fact is plainly attested, but it is mysterious, and cannot be distinctly explained. In respect of His essence, He is as much present with unbelievers as with believers. His dwelling in the latter must therefore signify, that He manifests himself, in their souls, in a special manner; that He exerts there His gracious power, and produces effects which other people do not experience - We may illustrate His presence with them, as distinguished from His presence with people in general, by supposing the vegetative power of the earth to produce, in the surrounding regions, only common and worthless plants, but to throw out, in a select spot, all the riches and beauty of a cultivated garden” - Dick‘s Theology, Vol. III. p. 287.)
Verse 17
If any man defile … - Or, “destroy, corrupt” ( φθείρει phtheirei). The Greek word is the same in both parts of the sentence. “If any man ‹destroy‘ the temple of God, God shall ‹destroy‘ him.” This is presented in the form of an adage or proverb. And the truth here stated is based on the fact that the temple of God was inviolable. That temple was holy; and if any man subsequently destroyed it, it might be presumed that God would destroy him. The figurative sense is, “If any man by his doctrines or precepts shall pursue such a course as tends to destroy the church, God shall severely punish him.
For the temple of God is holy - The temple of God is to be regarded as sacred and inviolable. This was unquestionably the common opinion among the Jews respecting the temple at Jerusalem; and it was the common doctrine of the Gentiles respecting their temples. Sacred places were regarded as inviolable; and this general truth Paul applies to the Christian church in general - Locke supposes that Paul had particular reference here to the false teachers in Corinth. But the expression, “if any man,” is equally applicable to all other false teachers as to him.
Which temple ye are - This proves that though Paul regarded them as lamentably corrupt in some respects, he still regarded them as a true church - as a part of the holy temple of God.
Verse 18
Let no man deceive himself - The apostle here proceeds to make a practical application of the truths which he had stated, and to urge on them humility, and to endeavor to repress the broils and contentions into which they had fallen. Let no man be puffed up with a vain conceit of his own wisdom, for this had been the real cause of all the evils which they had experienced. Grotius renders this, “See that you do not attribute too much to your wisdom and learning, by resting on it, and thus deceive your own selves.” “All human philosophy,” says Grotius, “that is repugnant to the gospel is but vain deceit” - Probably there were many among them who would despise this admonition as coming from Paul, but he exhorts them to take care that they did not deceive themselves. We are taught here:
(1) The danger of self-deception - a danger that besets all on the subject of religion.
(2) the fact that false philosophy is the most fruitful source of self-deception in the business of religion. So it was among the Corinthians; and so it has been in all ages since.
If any man among you - Any teacher, whatever may be his rank or his confidence in his own abilities; or any private member of the church.
Seemeth to be wise - Seems to himself; or is thought to be, has the credit, or reputation of being wise. The word “seems” δοκεῖ dokeiimplies this idea - if anyone seems, or is supposed to be a man of wisdom; if this is his reputation; and if he seeks that this should be his reputation among people. See instances of this construction in Bloomfield.
In this world - In this “age,” or “world” ( ἐν τῷ αἰῶν τούτῳ en tō aiōn toutō). There is considerable variety in the interpretation of this passage among critics. It may be taken either with the preceding or the following words. Origen, Cyprian, Beza, Grotius, Hammond, and Locke adopt the latter method, and understand it thus: “If any man among you thinks himself to be wise, let him not hesitate to be a fool in the opinion of this age in order that he may be truly wise” - But the interpretation conveyed in our translation, is probably the correct one. “If any man has the reputation of wisdom among the people of this generation, and prides himself on it,” etc. If he is esteemed wise in the sense in which the people of this world are, as a philosopher, a man of science, learning, etc.
Let him become a fool -
(1) Let him be willing to be regarded as a fool.
(2) let him sincerely embrace this gospel, which will inevitably expose him to the charge of being a fool.
(3) let all his earthly wisdom be esteemed in his own eyes as valueless and as folly in the great matters of salvation.
That he may be wise - That he may have true wisdom - that which is of God. It is implied here:
(1) That the wisdom of this world will not make a man truly wise.
(2) that a “reputation” for wisdom may contribute nothing to a man‘s true wisdom, but may stand in the way of it.
(3) that for such a man to embrace the gospel it is necessary that he should be willing to cast away dependence on his own wisdom, and come with the temper of a child to the Saviour.
(4) that to do this will expose him to the charge of folly, and the derision of those who are wise in their own conceit.
(5) that true wisdom is found only in that science which teaches people to live unto God, and to be prepared for death and for heaven - and that science is found only in the gospel.
Verse 19
For the wisdom of this world - That which is esteemed to be wisdom by the people of this world on the subject of religion. It does not mean that true wisdom is foolishness with him. It does not mean that science, and prudence, and law - that the knowledge of his works - that astronomy, and medicine, and chemistry, are regarded by him as folly, and as unworthy the attention of people. God is the friend of truth on all subjects; and he requires us to become acquainted with his works, and commends those who search them, Psalm 92:4; Psalm 111:2. But the apostle refers here to that which was esteemed to be wisdom among the ancients, and in which they so much prided themselves, their vain, self-confident, and false opinions on the subject of religion; and especially those opinions when they were opposed to the simple but sublime truths of revelation. See the note at 1 Corinthians 1:20-21.
Is foolishness with God - Is esteemed by him to be folly. See the note at 1 Corinthians 1:20-24.
For it is written … - Job 5:13. The word rendered “taketh” here denotes to clench with the fist, gripe, grasp. And the sense is:
(1) However crafty, or cunning, or skillful they may be; however self-confident, yet that they cannot deceive or impose upon God. He can thwart their plans, overthrow their schemes, defeat their counsels, and foil them in their enterprises, Job 5:12.
(2) he does it by their own cunning or craftiness. He allows them to involve themselves in difficulties or to entangle each other. He makes use of even their own craft and cunning to defeat their counsels. He allows the plans of one wise man to come in conflict with those of another, and thus to destroy one another. Honesty in religion, as in everything else, is the best policy; and a man who pursues a course of conscientious integrity may expect the protection of God. But he who attempts to carry his purposes by craft and intrigue - who depends on skill and cunning instead of truth and honesty, will often find that he is the prey of his own cunning and duplicity.
Verse 20
And again, - Psalm 94:11.
The Lord knoweth - God searches the heart. The particular thing which it is here said that he knows, is, that the thoughts of man are vain. They have this quality; and this is that which the psalmist here says that God sees. The affirmation is not one respecting the omniscience of God, but with respect to what God sees of the nature of the thoughts of the wise.
The thoughts of the wise - Their plans, purposes, designs.
That they are vain - That they lack real wisdom; they are foolish; they shall not be accomplished as they expect; or be seen to have that wisdom which they now suppose they possess.
Verse 21
Therefore … - Paul here proceeds to apply the principles which he had stated above. Since all were ministers or servants of God; since God was the source of all good influences; since, whatever might be the pretensions to wisdom among people, it was all foolishness in the sight of God, the inference was clear, that no man should glory in man. They were all alike poor, frail, ignorant, erring, dependent beings. And hence, also, as all wisdom came from God, and as Christians partook Alike of the benefits of the instruction of the most eminent apostles, they ought to regard this as belonging to them in common, and not to form parties with these names at the head.
Let no man glory in men; - See 1 Corinthians 1:29; compare Jeremiah 9:23-24. It was common among the Jews to range themselves under different leaders - as Hillel and Shammai; and for the Greeks, also, to boast themselves to be the followers of Pythagoras, Zeno, Plato, etc. The same thing began to be manifest in the Christian church; and Paul here rebukes and opposes it.
For all things are yours - This is a reason why they should not range themselves in parties or factions under different leaders. Paul specifies what he means by “all things” in the following verses. The sense is, that since they had an interest in all that could go to promote their welfare; as they were common partakers of the benefits of the talents and labors of the apostles; and as they belonged to Christ, and all to God, it was improper to be split up into factions, as if they derived any special benefit; from one set of persons, or one set of objects. In Paul, in Apollos, in life, death, etc. they had a common interest, and no one should boast that he had any special proprietorship in any of these things.
Verse 22
Whether Paul, or Apollos - The sense of this is clear. Whatever advantages result from the piety, self-denials, and labors of Paul, Apollos, or any other preacher of the gospel, are yours - you have the benefit of them. One is as much entitled to the benefit as another; and all partake alike in the results of their ministration. You should therefore neither range yourselves into parties with their names given to the parties, nor suppose that one has any special interest in Paul, or another in Apollos. Their labors belonged to the church in general. they had no partialities - no rivalship - no desire to make parties. They were united, and desirous of promoting the welfare of the whole church of God. The doctrine is, that ministers belong to the church, and should devote themselves to its welfare; and that the church enjoys, in common, the benefits of the learning, zeal, piety, eloquence, talents, example of the ministers of God. And it may be observed, that it is no small privilege thus to be permitted to regard all the labors of the most eminent servants of God as designed for our welfare; and for the humblest saint to feel that the labors of apostles, the self-denials and sufferings, the pains and dying agonies of martyrs, have been for his advantage.
Or Cephas - Or Peter. John 1:42.
Or the world - This word is doubtless used, in its common signification, to denote the things which God has made; the universe, the things which pertain to this life. And the meaning of the apostle probably is, that all things pertaining to this world which God has made - all the events which are occurring in his providence were so far theirs, that they would contribute to their advantage, and their enjoyment. This general idea may be thus expressed:
(1) The world was made by God their common Father, and they have an interest in it as his children, regarding it as the work of His hand, and seeing Him present in all His works. Nothing contributes so much to the true enjoyment of the world - to comfort in surveying the heavens, the earth, the ocean, hills, vales, plants, flowers, streams, in partaking of the gifts of Providence, as this feeling, that all are the works of the Christian‘s Father, and that they may all partake of these favors as His children.
(2) the frame of the universe is sustained and upheld for their sake. The universe is kept by God; and one design of God in keeping it is to protect, preserve, and redeem his church and people. To this end He defends it by day and night; He orders all things; He keeps it from the storm and tempest; from flood and fire; and from annihilation. The sun, and moon, and stars - the times and seasons, are all thus ordered, that His church may be guarded, and brought to heaven.
(3) the course of providential events are ordered for their welfare also, Romans 8:28. The revolutions of kingdoms - the various persecutions and trials, even the rage and fury of wicked people, are all overruled, to the advancement of the cause of truth, and the welfare of the church.
(4) Christians have the promise of as much of this world as shall be needful for them; and in this sense “the world” is theirs. See Matthew 6:33; Mark 10:29-30; 1 Timothy 4:8, “Godliness is profitable for all things, having promise of the life that now is, and of that which is to come.” And such was the result of the long experience and observation of David, Psalm 37:25, “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” See Isaiah 33:16.
Or life - Life is theirs, because:
(1) They enjoy life. It is real life to them, and not a vain show. They live for a real object, and not for vanity. Others live for parade and ambition - Christians live for the great purposes of life; and life to them has reality, as being a state preparatory to another and a higher world. Their life is not an endless circle of unmeaning ceremonies - of false and hollow pretensions to friendship - of a vain pursuit of happiness, which is never found, but is passed in a manner that is rational, and sober, and that truly deserves to be called life.
(2) the various events and occurrences of life shall all tend to promote their welfare, and advance their salvation.
Death - They have an “interest,” or “property” even in death, usually regarded as a calamity and a curse. But it is theirs:
(1) Because they shall have “peace” and support in the dying hour.
(2) because it has no terrors for them. It shall take away nothing which they are not willing to resign.
(3) because it is the avenue which leads to their rest; and it is theirs just in the same sense in which we say that “this is our road” when we have been long absent, and are inquiring the way to our homes.
(4) because they shall triumph over it. It is subdued by their Captain, and the grave has been subjected to a triumph by his rising from its chills and darkness.
(5) because death is the means - the occasion of introducing them to their rest. It is the “advantageous circumstance” in their history, by which they are removed from a world of ills, and translated to a world of glory. It is to them a source of inexpressible advantage, as it translates them to a world of light and eternal felicity; and it may truly be called theirs.
Or things present, or things to come - Events which are now happening, and all that can possibly occur to us, see the note at Romans 8:38. All the calamities, trials, persecutions - all the prosperity, advantages, privileges of the present time, and all that shall yet take place, shall tend to promote our welfare, and advance the interests of our souls, and promote our salvation.
All are yours - All shall tend to promote your comfort and salvation.
Verse 23
And ye are Christ‘s - You belong to him; and should not, therefore, feel that you are devoted to any earthly leader, whether Paul, Apollos, or Peter. As you belong to Christ by redemption, and by solemn dedication to his service, so you should feel that you are his alone. You are his property - his people - his friends. You should regard yourselves as such, and feel that you all belong to the same family, and should not, therefore, be split up into contending factions and parties.
Christ is God‘s - Christ is the Mediator between God and man. He came to do the will of God. He was and is still devoted to the service of his Father. God has a proprietorship in all that he does, since Christ lived, and acted, and reigns to promote the glory of his Father. The argument here seems to be this, “You belong to Christ; and he to God. You are bound therefore, not to devote yourselves to a man, whoever he may be, but to Christ, and to the service of that one true God, in whose service even Christ was employed. And as Christ sought to promote the glory of his Father, so should you in all things.” This implies no inferiority of nature of Christ to God. It means only that he was employed in the service of his Father, and sought his glory - a doctrine everywhere taught in the New Testament. But this does not imply that he was inferior in his nature. A son may be employed in the service of his father, and may seek to advance his father‘s interests. But this does not prove that the son is inferior in nature to his father. It proves only that he is inferior in some respects - in office. So the Son of God consented to take an inferior office or rank; to become a mediator, to assume the form of a servant, and to be a man of sorrows; but this proves nothing in regard to his original rank or dignity. That is to be learned from the numerous passages which affirm that in nature he was equal with God. See the note at John 1:1.
Remarks On 1 Corinthians 3:1. They are in a new world. They just open their eyes on truth. They see new objects; and have new objects of attachment. They are feeble, weak, helpless. And though they often have high joy, and even great self-confidence, yet they are in themselves ignorant and weak, and in need of constant teaching. Christians should not only possess the spirit, but they should feel that they are like children. They are like them not only in their temper, but in their ignorance, and weakness, and helplessness.
2. The instructions which are imparted to Christians should be adapted to their capacity, 1 Corinthians 3:2. Skill and care should be exercised to adapt that instruction to the needs of tender consciences, and to those who are feeble in the faith. It would be no more absurd to furnish strong food to the new born babe than it is to present some of the higher doctrines of religion to the tender minds of converts. The elements of knowledge must be first learned; the tenderest and most delicate food must first nourish the body - And perhaps in nothing is there more frequent error than in presenting the higher, and more difficult doctrines of Christianity to young converts, and because they have a difficulty in regard to them, or because they even reject them, pronouncing them destitute of piety. Is the infant destitute of life because it cannot digest the solid food which nourishes the man of fifty years? Paul adapted his instructions to the delicacy and feebleness of infant piety; and those who are like Paul will feed with great care the lambs of the flock. All young converts should be placed under a course of instruction adapted to their condition, and should secure the careful attention of the ministers of the churches.
3. Strife and contention in the church is proof that people are under the influence of carnal feelings. No matter what is the cause of the contention, the very fact of the existence of such strife is a proof of the existence of such feelings somewhere, 1 Corinthians 3:3-4. On what side soever the original fault of the contention may be, yet its existence in the church is always proof that some - if not all - of those who are engaged in it are under the influence of carnal feelings. Christ‘s kingdom is designed to be a kingdom of peace and love; and divisions and contentions are always attended with evils, and with injury to the spirit of true religion.
4. We have here a rebuke to that spirit which has produced the existence of sects and parties, 1 Corinthians 3:4. The practice of naming sects after certain people, we see, began early, and was as early rebuked by apostolic authority. Would not the same apostolic authority rebuke the spirit which now calls one division of the church after the name of Calvin, another after the name of Luther, another after the name of Arminius! Should not, and will not all these divisions yet be merged in the high and holy name of Christian? Our Saviour evidently supposed it possible that his church should be one John 17:21-23; and Paul certainly supposed that the church at Corinth might be so united. So the early churches were; and is it too much to hope that some way may yet be discovered which shall break down the divisions into sects, and unite Christians both in feeling and in name in spreading the gospel of the Redeemer everywhere? Does not every Christian sincerely desire it? And may there not yet await the church such a union as shall concentrate all its energies in saving the world? How much effort, how much talent, how much wealth and learning are now wasted in contending with other denominations of the great Christian family! How much would this wasted - and worse than wasted wealth, and learning, and talent, and zeal do in diffusing the gospel around the world! Whose heart is not sickened at these contentions and strifes; and whose soul will not breathe forth a pure desire to Heaven that the time may soon come when all these contentions shall die away, and when the voice of strife shall be hushed; and when the united host of God‘s elect shall go forth to subdue the world to the gospel of the Saviour?
5. The proper honor should be paid to the ministers of the gospel 1 Corinthians 3:5-7. They should not be put in the place of God; nor should their services, however important, prevent the supreme recognition of God in the conversion of souls. God is to be all and in all - It is proper that the ministers of religion should be treated with respect 1 Thessalonians 5:12-13; and ministers have a right to expect and to desire the affectionate regards of those who are blessed by their instrumentality. But Paul - eminent and successful as he was - would do nothing that would diminish or obscure the singleness of view with which the agency of God should be regarded in the work of salvation. He regarded himself as nothing compared with God; and his highest desire was that God in all things might be honored.
6. God is the source of all good influence, and of all that is holy in the church. Its only gives the increase. Whatever of humility, faith, love, joy, peace, or purity we may have, is all to be traced to him. No matter who plants, or who waters, God gives life to the seed; God rears the stalk; God expands the leaf; God opens the flower and gives it its fragrance; and God forms, preserves, and ripens the fruit. So in religion. No matter who the minister may be; no matter how faithful, learned, pious, or devoted, yet if any success attends his labors, it is all to be traced to God. This truth is never to be forgotten; nor should any talents, or zeal, however great, ever be allowed to dim or obscure its lustre in the minds of those who are converted.
7. Ministers are on a level, 1 Corinthians 3:8-9. Whatever may be their qualifications or their success, yet they can claim no pre-eminence over one another. They are fellow laborers - engaged in one work, accomplishing the same object, though they may be in different parts of the same field. The man who plants is as necessary as he that waters; and both are inferior to God, and neither could do anything without him.
8. Christians should regard themselves as a holy people, 1 Corinthians 3:9. They are the cultivation of God. All that they have is from him. His own agency has been employed in their conversion; his own Spirit operates to sanctify and save them. Whatever they have is to be traced to God; and they should remember that they are, therefore, consecrated to him.
9. No other foundation can be laid in the church except that of Christ, 1 Corinthians 3:10-11. Unless a church is founded on the true doctrine respecting the Messiah, it is a false church, and should not be recognized as belonging to him. There can be no other foundation, either for an individual sinner, or for a church. How important then to inquire whether we are building our hopes for eternity on this tried foundation! How faithfully should we examine this subject lest our hopes should all be swept away in the storms of divine wrath! Matthew 7:27-28. How deep and awful will be the disappointment of those who suppose they have been building on the true foundation, and who find in the great Day of Judgment that all has been delusion!
10. We are to be tried at the Day of Judgment, 1 Corinthians 3:13-14. All are to be arraigned, not only in regard to the foundation of our hopes for eternal life, but in regard to the superstructure, the nature of our opinions and practices in religion. Everything shall come into judgment.
11. The trial will be such as to test our character. All the trials through which we are to pass are designed to do this. Affliction, temptation, sickness, death, are all intended to produce this result, and all have a tendency to this end. But, pre-eminently is this the case with regard to the trial at the great Day of Judgment. Amidst the light of the burning world, and the terrors of the Judgment; under the blazing throne, and the eye of God, every man‘s character shall be seen, and a just judgment shall be pronounced.
12. The trial shall remove all that is impure in Christians, 1 Corinthians 3:14. They shall then see the truth; and in that world of truth, all that was erroneous in their opinions shall be corrected. They shall be in a world where fanaticism cannot be mistaken for the love of truth, and where enthusiasm cannot be substituted for zeal. All true and real piety shall there abide; all which is false and erroneous shall be removed.
13. What a change will then take place in regard to Christians. all probably cherish some opinions which are unsound; all indulge in some things now supposed to be piety, which will not then bear the test. The great change will then take place from impurity to purity; from imperfection to perfection. The very passage from this world to heaven will secure this change; and what a vast revolution will it be thus to be ushered into a world where all shall be pure in sentiment; all perfect in love.
14. Many Christians may be much disappointed in that Day. Many who are now zealous for doctrines, and who pursue with vindictive spirit others who differ from them, shall then “suffer loss,” and find that the persecuted had more real love of truth than the persecutor. Many who are now filled with zeal, and who denounce the comparatively leaden and tardy pace of others; many whose bosoms glow with rapturous feeling, and burn, as they suppose, with a seraph‘s love, shall find that all this was not piety - that animal feeling was mistaken for the love of God; and that a zeal for sect, or for the triumph of a party, was mistaken for love to the Saviour; and that the kindlings of an ardent imagination had been often substituted for the elevated emotions of pure and disinterested love.
15. Christians, teachers, and people should examine themselves, and see what is the building which they are rearing on the true foundation. Even where the foundation of a building is laid broad and deep, it is of much importance whether a stately and magnificent palace shall he reared on it, suited to the nature of the foundation, or whether a mud-walled and a thatched cottage shall be all. Between the foundation and the edifice in the one case there is the beauty of proportion and fitness; in the other there is incongruity and unfitness. Who would lay such a deep and broad foundation as the basis upon which to raise the hut of the savage or the mud cottage of the Hindu? So in religion. The foundation to all who truly believe in the Lord Jesus is broad, deep, firm, magnificent. But the superstructure - the piety, the advancement in knowledge, the life, is often like the cottage that is reared on the firm basis - that every wind shakes, and that the fire would soon consume. As the basis of the Christian hope is firm, so should the superstructure be large, magnificent, and grand,
16. Christians are to regard themselves as holy and pure, 1 Corinthians 3:16-17. They are the temple of the Lord - the dwelling place of the Spirit. A temple is sacred and inviolable. So should Christians regard themselves. They are dedicated to God. He dwells among them. And they should deem themselves holy and pure; and should preserve their minds from impure thoughts, from unholy purposes, from selfish and sensual desires. They should be in all respects such as will be the fit abode for the Holy Spirit of God. How pure should people be in whom the Holy Spirit dwells! How single should be their aims! How constant their self-denials! How single their desire to devote all to his service, and to live always to his glory! How heavenly should they be in their feelings; and how should pride, sensuality:. vanity, ambition, covetousness, and the love of gaiety, be banished from their bosoms! Assuredly in God‘s world there should be one place where he will delight to dwell - one place that shall remind of heaven, and that place should be the church which has been purchased with the purest blood of the universe.
17. We see what is necessary if a man would become a Christian, 1 Corinthians 3:18. He must be willing to be esteemed a feel; to be despised; to have his name cast out as evil; and to be regarded as even under delusion and deception. Whatever may be his rank, or his reputation for wisdom, and talent, and learning, he must be willing to be regarded as a fool by his former associates and companions; to cast off all reliance on his own wisdom; and to be associated with the poor, the persecuted, and the despised followers of Jesus. Christianity knows no distinctions of wealth, talent, learning. It points out no royal road to heaven. It describes but one way; and whatever contempt an effort to be saved may involve us in, it requires us to submit to that, and even to rejoice that our names are cast out as evil.
18. This is a point on which people should be especially careful that they are not deceived, 1 Corinthians 3:18. There is nothing on which they are more likely to be than this. It is not an easy thing for a proud man to humble himself; it is not easy for people who boast of their wisdom to be willing that their names should be cast out as evil. And there is great danger of a man‘s flattering himself that he is willing to be a Christian, who would not be willing to be esteemed a fool by the great and the frivilous people of this world. He still intends to be a Christian and be saved; and yet to keep up his reputation for wisdom and prudence. Hence, everything in religion which is not consistent with such a reputation for prudence and wisdom he rejects. Hence, he takes sides with the world. As far as the world will admit that a man ought to attend to religion he will go. Where the world would pronounce anything to be foolish, fanatical, or enthusiastic, he pauses. And his religion is not shaped by the New Testament, but by the opinions of the world - Such a man should be cautious that he is not deceived. All his hopes of heaven are probably built on the sand,
19. We should not overvalue the wisdom of this world, 1 Corinthians 3:18-19. It is folly in the sight of God. And we, therefore, should not over-estimate it, or desire it, or be influenced by it. True wisdom on any subject we should not despise; but we should especially value that which is connected with salvation.
20. This admonition is of special applicability to ministers of the gospel. They are in special danger on the subject; and it has been by their yielding themselves so much to the power of speculative philosophy, that parties have been formed in the church, and that the gospel has been so much corrupted.
21. These considerations should lead us to live above contention, and the fondness of party. Sect and party in the church are not formed by the love of the pure and simple gospel, but by the love of some philosophical opinion, or by an admiration of the wisdom, talents, learning, eloquence, or success of some Christian teacher. Against this the apostle would guard us; and the considerations presented in this chapter should elevate us above all the causes of contention and the love of sect, and teach us to love as brothers all who love our Lord Jesus Christ.
22. Christians have an interest in all things that can go to promote their happiness. Life and death, things present and things to come - all shall tend to advance their happiness, and promote their salvation; 1 Corinthians 3:21-23.
23. Christians have nothing to fear in death. Death is theirs, and shall be a blessing to them. Its sting is taken away; and it shall introduce them to heaven. What have they to fear? Why should they be alarmed? Why afraid to die? Why unwilling to depart and to be with Christ?
24. Christians should regard themselves as devoted to the Saviour. They are his, and he has the highest conceivable claim on their time, their talents, their influence, and their wealth. To him, therefore, let us be devoted, and to him let us consecrate all that we have.
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