mh_parser/vol_split/46 - 1Corinthians/Chapter 3.xml

<div2 id="iCor.iv" n="iv" next="iCor.v" prev="iCor.iii" progress="43.81%" title="Chapter III">
<h2 id="iCor.iv-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="iCor.iv-p1">In this chapter the apostle, I. Blames the
Corinthians for their carnality and divisions, <scripRef id="iCor.iv-p1.1" osisRef="Bible:1Cor.3.1-1Cor.3.4" parsed="|1Cor|3|1|3|4" passage="1Co 3:1-4">ver. 1-4</scripRef>. II. He instructs them how what was
amiss among them might be rectified, by remembering, 1. That their
ministers were no more than ministers, <scripRef id="iCor.iv-p1.2" osisRef="Bible:1Cor.3.5" parsed="|1Cor|3|5|0|0" passage="1Co 3:5">ver. 5</scripRef>. 2. That they were unanimous, and
carried on the same design, <scripRef id="iCor.iv-p1.3" osisRef="Bible:1Cor.3.6-1Cor.3.10" parsed="|1Cor|3|6|3|10" passage="1Co 3:6-10">ver.
6-10</scripRef>. 3. That they built on one and the same foundation,
<scripRef id="iCor.iv-p1.4" osisRef="Bible:1Cor.3.11-1Cor.3.15" parsed="|1Cor|3|11|3|15" passage="1Co 3:11-15">ver. 11-15</scripRef>. III. He
exhorts them to give due honour to their bodies, by keeping them
pure (<scripRef id="iCor.iv-p1.5" osisRef="Bible:1Cor.3.16-1Cor.3.17" parsed="|1Cor|3|16|3|17" passage="1Co 3:16,17">ver. 16, 17</scripRef>), and
to humility and self-diffidence, <scripRef id="iCor.iv-p1.6" osisRef="Bible:1Cor.3.18-1Cor.3.21" parsed="|1Cor|3|18|3|21" passage="1Co 3:18-21">ver. 18-21</scripRef>. IV. And dehorts them from
glorying in particular ministers, because of the equal interest
they had in all, <scripRef id="iCor.iv-p1.7" osisRef="Bible:1Cor.3.22-1Cor.3.23" parsed="|1Cor|3|22|3|23" passage="1Co 3:22-23">ver. 22 to the
end</scripRef>.</p>
<scripCom id="iCor.iv-p1.8" osisRef="Bible:1Cor.3" parsed="|1Cor|3|0|0|0" passage="1Co 3" type="Commentary"/>
<scripCom id="iCor.iv-p1.9" osisRef="Bible:1Cor.3.1-1Cor.3.4" parsed="|1Cor|3|1|3|4" passage="1Co 3:1-4" type="Commentary"/><div class="Commentary" id="Bible:1Cor.3.1-1Cor.3.4">
<h4 id="iCor.iv-p1.10">The Spirit of Party
Reproved. (<span class="smallcaps" id="iCor.iv-p1.11">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.iv-p2">1 And I, brethren, could not speak unto you as
unto spiritual, but as unto carnal, <i>even</i> as unto babes in
Christ.   2 I have fed you with milk, and not with meat: for
hitherto ye were not able <i>to bear it,</i> neither yet now are ye
able.   3 For ye are yet carnal: for whereas <i>there is</i>
among you envying, and strife, and divisions, are ye not carnal,
and walk as men?   4 For while one saith, I am of Paul; and
another, I <i>am</i> of Apollos; are ye not carnal?</p>
<p class="indent" id="iCor.iv-p3">Here, I. Paul blames the Corinthians for
their weakness and nonproficiency. Those who are sanctified are so
only in part: there is still room for growth and increase both in
grace and knowledge, <scripRef id="iCor.iv-p3.1" osisRef="Bible:2Pet.3.18" parsed="|2Pet|3|18|0|0" passage="2Pe 3:18">2 Pet. iii.
18</scripRef>. Those who through divine grace are renewed to a
spiritual life may yet in many things be defective. The apostle
tells <i>them he could not speak to them as unto spiritual</i> men,
<i>but as unto carnal</i> men, <i>as to babes in Christ,</i>
<scripRef id="iCor.iv-p3.2" osisRef="Bible:1Cor.3.1" parsed="|1Cor|3|1|0|0" passage="1Co 3:1"><i>v.</i> 1</scripRef>. They were so
far from forming their maxims and measures upon the ground of
divine revelation, and entering into the spirit of the gospel, that
is was but too evident they were much under the command of carnal
and corrupt affections. They were still mere babes in Christ. They
had received some of the first principles of Christianity, but had
not grown up to maturity of understanding in them, or of faith and
holiness; and yet it is plain, from several passages in this
epistle, that the Corinthians were very proud of their wisdom and
knowledge. Note, It is but too common for persons of very moderate
knowledge and understanding to have a great measure of
self-conceit. The apostle assigns their little proficiency in the
knowledge of Christianity as a reason why he had communicated no
more of the deep things of it to them. They could not bear such
food, they needed to be fed with milk, not with meat, <scripRef id="iCor.iv-p3.3" osisRef="Bible:1Cor.3.2" parsed="|1Cor|3|2|0|0" passage="1Co 3:2"><i>v.</i> 2</scripRef>. Note, It is the duty of a
faithful minister of Christ to consult the capacities of his
hearers and teach them as they can bear. And yet it is natural for
babes to grow up to men; and babes in Christ should endeavour to
grow in Stature, and become men in Christ. It is expected that
their advances in knowledge should be in proportion to their means
and opportunities, and their time of professing religion, that they
may be able to bear discourses on the mysteries of our religion,
and not always rest in plain things. It was a reproach to the
Corinthians that they had so long sat under the ministry of Paul
and had made no more improvement in Christian knowledge. Note,
Christians are utterly to blame who do not endeavour to grow in
grace and knowledge.</p>
<p class="indent" id="iCor.iv-p4">II. He blames them for their carnality, and
mentions their contention and discord about their ministers as
evidence of it: <i>For you are yet carnal; for whereas there are
among you envyings, and strifes, and divisions, are you not carnal,
and walk as men?</i> <scripRef id="iCor.iv-p4.1" osisRef="Bible:1Cor.3.3" parsed="|1Cor|3|3|0|0" passage="1Co 3:3"><i>v.</i>
3</scripRef>. They had mutual emulations, and quarrels, and
factions among them, upon the account of their ministers, <i>while
one said, I am of Paul; and another, I am of Apollos,</i> <scripRef id="iCor.iv-p4.2" osisRef="Bible:1Cor.3.4" parsed="|1Cor|3|4|0|0" passage="1Co 3:4"><i>v.</i> 4</scripRef>. These were proofs of
their being carnal, that fleshly interests and affections too much
swayed them. Note, Contentions and quarrels about religion are sad
evidences of remaining carnality. True religion makes men peaceable
and not contentious. Factious spirits act upon human principles,
not upon principles of true religion; they are guided by their own
pride and passions, and not by the rules of Christianity: <i>Do you
not walk as men?</i> Note, It is to be lamented that many who
should walk as Christians, that is, above the common rate of men,
do indeed walk as men, live and act too much like other men.</p>
</div><scripCom id="iCor.iv-p4.3" osisRef="Bible:1Cor.3.5-1Cor.3.10" parsed="|1Cor|3|5|3|10" passage="1Co 3:5-10" type="Commentary"/><div class="Commentary" id="Bible:1Cor.3.5-1Cor.3.10">
<h4 id="iCor.iv-p4.4">Mutual Agreement of
Ministers. (<span class="smallcaps" id="iCor.iv-p4.5">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.iv-p5">5 Who then is Paul, and who <i>is</i> Apollos,
but ministers by whom ye believed, even as the Lord gave to every
man?   6 I have planted, Apollos watered; but God gave the
increase.   7 So then neither is he that planteth any thing,
neither he that watereth; but God that giveth the increase.  
8 Now he that planteth and he that watereth are one: and every man
shall receive his own reward according to his own labour.   9
For we are labourers together with God: ye are God's husbandry,
<i>ye are</i> God's building.   10 According to the grace of
God which is given unto me, as a wise master-builder, I have laid
the foundation, and another buildeth thereon. But let every man
take heed how he buildeth thereupon.</p>
<p class="indent" id="iCor.iv-p6">Here the apostle instructs them how to cure
this humour, and rectify what was amiss among them upon this
head,</p>
<p class="indent" id="iCor.iv-p7">I. By reminding them that the ministers
about whom they contended were but ministers: <i>Who then is Paul,
and who is Apollos, but ministers by whom you believed? Even as the
Lord gave to every man,</i> <scripRef id="iCor.iv-p7.1" osisRef="Bible:1Cor.3.5" parsed="|1Cor|3|5|0|0" passage="1Co 3:5"><i>v.</i>
5</scripRef>. They are but ministers, mere instruments used by the
God of all grace. Some of the factious people in Corinth seem to
have made more of them, as if they were lords of their faith,
authors of their religion. Note, We should take care not to deify
ministers, nor put them into the place of God. Apostles were not
the authors of our faith and religion, though they were authorized
and qualified to reveal and propagate it. They acted in this office
as God gave to every man. Observe, All the gifts and powers that
even apostles discovered and exerted in the work of the ministry
were from God. They were intended to manifest their mission and
doctrine to be divine. It was perfectly wrong, upon their account,
to transfer that regard to the apostles which was solely to be paid
to the divine authority by which they acted, and to God, from whom
they had their authority. <i>Paul had planted and Apollos had
watered,</i> <scripRef id="iCor.iv-p7.2" osisRef="Bible:1Cor.3.6" parsed="|1Cor|3|6|0|0" passage="1Co 3:6"><i>v.</i> 6</scripRef>.
Both were useful, one for one purpose, the other for another. Note,
God makes use of variety of instruments, and fits them to their
several uses and intentions. Paul was fitted for planting work, and
Apollos for watering work, but God gave the increase. Note, The
success of the ministry must be derived from the divine blessing:
<i>Neither he that planteth is any thing, nor he that watereth, but
God who giveth the increase,</i> <scripRef id="iCor.iv-p7.3" osisRef="Bible:1Cor.3.7" parsed="|1Cor|3|7|0|0" passage="1Co 3:7"><i>v.</i> 7</scripRef>. Even apostolical ministers are
nothing of themselves, can do nothing with efficacy and success
unless God give the increase. Note, The best qualified and most
faithful ministers have a just sense of their own insufficiency,
and are very desirous that God should have all the glory of their
success. Paul and Apollos are nothing at all in their own account,
but God is all in all.</p>
<p class="indent" id="iCor.iv-p8">II. By representing to them the unanimity
of Christ's ministers: <i>He that planteth and he that watereth are
one</i> (<scripRef id="iCor.iv-p8.1" osisRef="Bible:1Cor.3.8" parsed="|1Cor|3|8|0|0" passage="1Co 3:8"><i>v.</i> 8</scripRef>),
employed by one Master, entrusted with the same revelation, busied
in one work, and engaged in one design—in harmony with one
another, however they may be set in opposition to each other by
factious party-makers. They have their different gifts from one and
the same Spirit, for the very same purposes; and they heartily
carry on the same design. Planters and waterers are but
fellow-labourers in the same work. Note, All the faithful ministers
of Christ are one in the great business and intention of their
ministry. They may have differences of sentiment in minor things;
they may have their debates and contests; but they heartily concur
in the great design of honouring God and saving souls, by promoting
true Christianity in the world. All such may expect a glorious
recompence of their fidelity, and in proportion to it: <i>Every man
shall receive his own reward, according to his own labour.</i>
Their business is one, but some may mind it more than others: their
end or design is one, but some may pursue it more closely than
others: their Master also is one, and yet this good and gracious
Master may make a difference in the rewards he gives, according to
the different service they do: <i>Every one's own work shall have
its own reward.</i> Those that work hardest shall fare best. Those
that are most faithful shall have the greatest reward; and glorious
work it is in which all faithful ministers are employed. <i>They
are labourers with God,</i> <b><i>synergoi</i></b>—<i>co-workers,
fellow-labourers</i> (<scripRef id="iCor.iv-p8.2" osisRef="Bible:1Cor.3.9" parsed="|1Cor|3|9|0|0" passage="1Co 3:9"><i>v.</i>
9</scripRef>), not indeed in the same order and degree, but in
subordination to him, as instruments in his hand. They are engaged
in his business. They are working together with God, in promoting
the purposes of his glory, and the salvation of precious souls; and
he who knows their work will take care they do not labour in vain.
Men may neglect and vilify one minister while they cry up another,
and have no reason for either: they may condemn when they should
commend, and applaud what they should neglect and avoid; but the
judgment of God is according to truth. He never rewards but upon
just reason, and he ever rewards in proportion to the diligence and
faithfulness of his servants. Note, Faithful ministers, when they
are ill used by men, should encourage themselves in God. And it is
to God, the chief agent and director of the great work of the
gospel, to whom those that labour with him should endeavour to
approve themselves. They are always under his eye, employed in his
husbandry and building; and therefore, to be sure, he will
carefully look over them: "<i>You are God's husbandry, you are
God's building;</i> and therefore are neither of Paul nor of
Apollos; neither belong to one nor the other, but to God: they only
plant and water you, but it is the divine blessing on his own
husbandry that alone can make it yield fruit. You are not our
husbandry, but God's. We work under him, and with him, and for him.
It is all for God that we have been doing among you. You are God's
husbandry and building." He had employed the former metaphor
before, and now he goes on to the other of a building: <i>According
to the grace of God which is given unto me, as a wise
master-builder, I have laid the foundation, and another buildeth
thereon.</i> Paul here calls himself a wise master-builder, a
character doubly reflecting honour on him. It was honourable to be
a master-builder in the edifice of God; but it added to his
character to be a wise one. Persons may be in an office for which
they are not qualified, or not so thoroughly qualified as this
expression implies Paul was. But, though he gives himself such a
character, it is not to gratify his own pride, but to magnify
divine grace. He was a wise master-builder, but the grace of God
made him such. Note, It is no crime in a Christian, but much to his
commendation, to take notice of the good that is in him, to the
praise of divine grace. Spiritual pride is abominable: it is making
use of the greatest favours of God to feed our own vanity, and make
idols of ourselves. But to take notice of the favours of God to
promote our gratitude to him, and to speak of them to his honour
(be they of what sort they will), is but a proper expression of the
duty and regard we own him. Note, Ministers should not be proud of
their gifts or graces; but the better qualified they are for their
work, and the more success they have in it, the more thankful
should they be to God for his distinguishing goodness: <i>I have
laid the foundation, and another buildeth thereon.</i> As before he
had said, <i>I have planted, Apollos watered.</i> It was Paul that
laid the foundation of a church among them. He had <i>begotten them
through the gospel,</i> <scripRef id="iCor.iv-p8.3" osisRef="Bible:1Cor.4.15" parsed="|1Cor|4|15|0|0" passage="1Co 4:15"><i>ch.</i> iv.
15</scripRef>. Whatever instructors they had besides, <i>they had
not many fathers.</i> He would derogate from none that had done
service among them, nor would he be robbed of his own honour and
respect. Note, Faithful ministers may and ought to have a concern
for their own reputation. Their usefulness depends much upon it.
<i>But let every man take heed how he buildeth thereon.</i> This is
a proper caution; there may be very indifferent building on a good
foundation. It is easy to err here; and great care should be used,
not only to lay a sure and right foundation, but to erect a regular
building upon it. Nothing must be laid upon it but what the
foundation will bear, and what is of a piece with it. Gold and dirt
must not be mingled together. Note, Ministers of Christ should take
great care that they do not build their own fancies or false
reasonings on the foundation of divine revelation. What they preach
should be the plain doctrine of their Master, or what is perfectly
agreeable with it.</p>
</div><scripCom id="iCor.iv-p8.4" osisRef="Bible:1Cor.3.11-1Cor.3.15" parsed="|1Cor|3|11|3|15" passage="1Co 3:11-15" type="Commentary"/><div class="Commentary" id="Bible:1Cor.3.11-1Cor.3.15">
<h4 id="iCor.iv-p8.5">The Spiritual Foundation. (<span class="smallcaps" id="iCor.iv-p8.6">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.iv-p9">11 For other foundation can no man lay than that
is laid, which is Jesus Christ.   12 Now if any man build upon
this foundation gold, silver, precious stones, wood, hay, stubble;
  13 Every man's work shall be made manifest: for the day
shall declare it, because it shall be revealed by fire; and the
fire shall try every man's work of what sort it is.   14 If
any man's work abide which he hath built thereupon, he shall
receive a reward.   15 If any man's work shall be burned, he
shall suffer loss: but he himself shall be saved; yet so as by
fire.</p>
<p class="indent" id="iCor.iv-p10">Here the apostle informs us what foundation
he had laid at the bottom of all his labours among them—<i>even
Jesus Christ, the chief corner-stone,</i> <scripRef id="iCor.iv-p10.1" osisRef="Bible:Eph.2.20" parsed="|Eph|2|20|0|0" passage="Eph 2:20">Eph. ii. 20</scripRef>. Upon this foundation all the
faithful ministers of Christ build. Upon this rock all the
Christians found their hopes. Those that build their hopes of
heaven on any other foundation build upon the sand. <i>Other
foundation can no man lay besides what is laid—even Jesus
Christ.</i> Note, The doctrine of our Saviour and his mediation is
the principal doctrine of Christianity. It lies at the bottom, and
is the foundation, of all the rest. Leave out this, and you lay
waste all our comforts, and leave no foundation for our hopes as
sinners. It is in Christ <i>only that God is reconciling a sinful
world to himself,</i> <scripRef id="iCor.iv-p10.2" osisRef="Bible:2Cor.5.19" parsed="|2Cor|5|19|0|0" passage="2Co 5:19">2 Cor. v.
19</scripRef>. But of those that hold the foundation, and embrace
the general doctrine of Christ's being the mediator between God and
man, there are two sorts:—</p>
<p class="indent" id="iCor.iv-p11">I. Some build upon this foundation <i>gold,
silver, and precious stones</i> (<scripRef id="iCor.iv-p11.1" osisRef="Bible:1Cor.3.12" parsed="|1Cor|3|12|0|0" passage="1Co 3:12"><i>v.</i> 12</scripRef>), namely, those who receive and
propagate the pure truths of the gospel, who hold nothing but the
<i>truth as it is in Jesus,</i> and preach nothing else. This is
building well upon a good foundation, making all of apiece, when
ministers not only depend upon Christ as the great prophet of the
church, and take him for their guide and infallible teacher, but
receive and spread the doctrines he taught, in their purity, with
out any corrupt mixtures, without adding or diminishing.</p>
<p class="indent" id="iCor.iv-p12">II. Others <i>build wood, hay, and
stubble,</i> on this foundation; that is, though they adhere to the
foundation, they depart from the mind of Christ in many
particulars, substitute their own fancies and inventions in the
room of his doctrines and institutions, and build upon the good
foundation what will not abide the test when the day of trial shall
come, and the fire must make it manifest, as wood, hay, and
stubble, will not bear the trial by fire, but must be consumed in
it. There is a time coming when a discovery will be made of what
men have built on this foundation: <i>Every man's work shall be
made manifest,</i> shall be laid open to view, to his own view and
that of others. Some may, in the simplicity of their hearts, build
wood and stubble on the good foundation, and know not, all the
while, what they have been doing; but in the day of the Lord their
own conduct shall appear to them in its proper light. Every man's
work shall be made manifest to himself, and made manifest to
others, both those that have been misled by him and those that have
escaped his errors. Now we may be mistaken in ourselves and others;
but there is a day coming that will cure all our mistakes, and show
us ourselves, and show us our actions in the true light, without
covering or disguise: <i>For the day shall declare it</i> (that is,
every man's work), <i>because it shall be revealed by fire; and the
fire shall try every man's work, of what sort it is,</i> <scripRef id="iCor.iv-p12.1" osisRef="Bible:1Cor.3.13" parsed="|1Cor|3|13|0|0" passage="1Co 3:13"><i>v.</i> 13</scripRef>. The day shall declare
and make it manifest, the last day, the great day of trial; see
<scripRef id="iCor.iv-p12.2" osisRef="Bible:1Cor.4.5" parsed="|1Cor|4|5|0|0" passage="1Co 4:5"><i>ch.</i> iv. 5</scripRef>. Though
some understand it of the time when the Jewish nation was destroyed
and their constitution thereby abolished, when the superstructure
which judaizing teachers would have raised on the Christian
foundation was manifested to be no better than hay and stubble,
that would not bear the trial. The expression carries in it a plain
allusion to the refiner's art, in which the fire separates and
distinguishes the dross from the gold and silver; as it also will
silver and gold and precious stones, that will endure the fire,
from wood and hay and stubble, that will be consumed in it. Note,
There is a day coming that will as nicely distinguish one man from
another, and one man's work from another's, as the fire
distinguishes gold from dross, or metal that will bear the fire
from other materials that will be consumed in it. In that day, 1.
Some men's works will <i>abide the trial</i>—will be found
standard. It will appear that they not only held the foundation,
but that they built regularly and well upon it—that they laid on
proper materials, and in due form and order. The foundation and the
superstructure were all of a piece. The foundation-truths, and
those that had a manifest connection with them, were taught
together. It may not be so easy to discern this connection now, nor
know what works will abide the trial then; but that day will make a
full discovery. And such a builder shall not, cannot fail of a
reward. He will have praise and honour in that day, and eternal
recompence after it. Note, Fidelity in the ministers of Christ will
meet with a full and ample reward in a future life. Those who
spread true and pure religion in all the branches of it, and whose
work will abide in the great day, shall receive a reward. And,
Lord, how great! how much exceeding their deserts! 2. There are
others <i>whose works shall be burnt</i> (<scripRef id="iCor.iv-p12.3" osisRef="Bible:1Cor.3.15" parsed="|1Cor|3|15|0|0" passage="1Co 3:15"><i>v.</i> 15</scripRef>), whose corrupt opinions and
doctrines, or vain inventions and usages in the worship of God,
shall be discovered, disowned, and rejected, in that day—shall be
first manifested to be corrupt, and then disapproved of God and
rejected. Note, The great day will pluck off all disguises, and
make things appear as they are: <i>He whose work shall be burnt
will suffer loss.</i> If he have built upon the right foundation
wood and hay and stubble, he will suffer loss. His weakness and
corruption will be the lessening of his glory, though he may in the
general have been an honest and an upright Christian. This part of
his work will be lost, turning no way to his advantage, though he
himself may be saved. Observe, Those who hold the foundation of
Christianity, though they build hay, wood, and stubble, upon it,
may be saved. This may help to enlarge our charity. We should not
reprobate men for their weakness: for nothing will damn men but
wickedness. He shall be saved, <i>yet so as by fire,</i> saved out
of the fire. He himself shall be snatched out of that flame which
will consume his work. This intimates that it will be difficult for
those that corrupt and deprave Christianity to be saved. God will
have no mercy on their works, though he may pluck them as brands
out of the burning. On this passage of scripture the papists found
their doctrine of purgatory, which is certainly hay and stubble: a
doctrine never originally fetched from scripture, but invented in
barbarous ages, to feed the avarice and ambition of the clergy, at
the cost of those who would rather part with their money than their
lusts, for the salvation of their souls. It can have no countenance
from this text, (1.) Because this is plainly meant of a figurative
fire, not of a real one: for what real fire can consume religious
rites or doctrines? (2.) Because this fire is to <i>try men's
works, of what sort they are;</i> but purgatory-fire is not for
trial, not to bring men's actions to the test, but to punish for
them. They are supposed to be venial sins, not satisfied for in
this life, for which satisfaction must be made by suffering the
fire of purgatory. (3.) Because this fire is to <i>try every man's
works,</i> those of Paul and Apollos, as well as those of others.
Now, no papists will have the front to say apostles must have
passed through purgatory fires.</p>
</div><scripCom id="iCor.iv-p12.4" osisRef="Bible:1Cor.3.16-1Cor.3.17" parsed="|1Cor|3|16|3|17" passage="1Co 3:16-17" type="Commentary"/><div class="Commentary" id="Bible:1Cor.3.16-1Cor.3.17">
<h4 id="iCor.iv-p12.5">Holiness Prescribed. (<span class="smallcaps" id="iCor.iv-p12.6">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.iv-p13">16 Know ye not that ye are the temple of God,
and <i>that</i> the Spirit of God dwelleth in you?   17 If any
man defile the temple of God, him shall God destroy; for the temple
of God is holy, which <i>temple</i> ye are.</p>
<p class="indent" id="iCor.iv-p14">Here the apostle resumes his argument and
exhortation, founding it on his former allusion, <i>You are God's
building,</i> <scripRef id="iCor.iv-p14.1" osisRef="Bible:1Cor.3.9" parsed="|1Cor|3|9|0|0" passage="1Co 3:9"><i>v.</i> 9</scripRef>,
and here, <i>Know you not that you are the temple of God, and the
Spirit of God dwelleth in you? If any man defile</i> (corrupt and
destroy) <i>the temple of God, him shall God destroy</i> (the same
word is in the original in both clauses); <i>for the temple of God
is holy, which temple you are.</i> It looks from other parts of the
epistle, where the apostle argues to the very same purport (see
<scripRef id="iCor.iv-p14.2" osisRef="Bible:1Cor.6.13-1Cor.6.20" parsed="|1Cor|6|13|6|20" passage="1Co 6:13-20"><i>ch.</i> vi. 13-20</scripRef>),
as if the false teachers among the Corinthians were not only loose
livers, but taught licentious doctrines, and what was particularly
fitted to the taste of this lewd city, on the head of fornication.
Such doctrine was not to be reckoned among hay and stubble, which
would be consumed while the person who laid them on the foundation
escaped the burning; for it tended to corrupt, to pollute, and
destroy the church, which was a building erected for God, and
consecrated to him, and therefore should be kept pure and holy.
Those who spread principles of this sort would provoke God to
destroy them. Note, Those who spread loose principles, that have a
direct tendency to pollute the church of God, and render it unholy
and unclean, are likely to bring destruction on themselves. It may
be understood also as an argument against their discord and
factious strifes, division being the way to destruction. But what I
have been mentioning seems to be the proper meaning of the passage:
<i>Know you not that you are the temple of God, and that the Spirit
of God dwelleth in you?</i> It may be understood of the church of
Corinth collectively, or of every single believer among them;
Christian churches are temples of God. He dwells among them by his
Holy Spirit. <i>They are built together for a habitation of God
through the Spirit,</i> <scripRef id="iCor.iv-p14.3" osisRef="Bible:Eph.2.22" parsed="|Eph|2|22|0|0" passage="Eph 2:22">Eph. ii.
22</scripRef>. Every Christian is a living temple of the living
God. God dwelt in the Jewish temple, took possession of it, and
resided in it, by that glorious cloud that was the token of his
presence with that people. So Christ by his Spirit dwells in all
true believers. The temple was devoted and consecrated to God, and
set apart from every common to a holy use, to the immediate service
of God. So all Christians are separated from common uses, and set
apart for God and his service. They are sacred to him—a very good
argument this against all fleshly lusts, and all doctrines that
give countenance to them. If we are the temples of God, we must do
nothing that shall alienate ourselves from him, or corrupt and
pollute ourselves, and thereby unfit ourselves for his use; and we
must hearken to no doctrine nor doctor that would seduce us to any
such practices. Note, Christians are holy by profession, and should
be pure and clean both in heart and conversation. We should
heartily abhor, and carefully avoid, what will defile God's temple,
and prostitute what ought to be sacred to him.</p>
</div><scripCom id="iCor.iv-p14.4" osisRef="Bible:1Cor.3.18-1Cor.3.20" parsed="|1Cor|3|18|3|20" passage="1Co 3:18-20" type="Commentary"/><div class="Commentary" id="Bible:1Cor.3.18-1Cor.3.20">
<h4 id="iCor.iv-p14.5">Humility Prescribed. (<span class="smallcaps" id="iCor.iv-p14.6">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.iv-p15">18 Let no man deceive himself. If any man among
you seemeth to be wise in this world, let him become a fool, that
he may be wise.   19 For the wisdom of this world is
foolishness with God. For it is written, He taketh the wise in
their own craftiness.   20 And again, The Lord knoweth the
thoughts of the wise, that they are vain.</p>
<p class="indent" id="iCor.iv-p16">Here he prescribes humility, and a modest
opinion of themselves, for the remedy of the irregularities in the
church of Corinth, the divisions and contests among them: "<i>Let
no man deceive himself,</i> <scripRef id="iCor.iv-p16.1" osisRef="Bible:1Cor.3.18" parsed="|1Cor|3|18|0|0" passage="1Co 3:18"><i>v.</i>
18</scripRef>. Do not be led away from the truth and simplicity of
the gospel by pretenders to science and eloquence, by a show of
deep learning, or a flourish of words, by rabbis, orators, or
philosophers." Note, We are in great danger of deceiving ourselves
when we have too high an opinion of human wisdom and arts; plain
and pure Christianity will be likely to be despised by those who
can suit their doctrines to the corrupt taste of their hearers, and
set them off with fine language, or support them with a show of
deep and strong reasoning. But <i>he who seems to be wise must
become a fool that he may be wise.</i> He must be sensible of his
own ignorance, and lament it; he must distrust his own
understanding, and not lean on it. To have a high opinion of our
wisdom is but to flatter ourselves, and self-flattery is the very
next step to self-deceit. The way to true wisdom is to sink our
opinion of our own to a due level, and be willing to be taught of
God. He must become a fool who would be truly and thoroughly wise.
The person who resigns his own understanding, that he may follow
the instruction of God, is in the way to true and everlasting
wisdom. <i>The meek will he guide in judgment, the meek will he
teach his way,</i> <scripRef id="iCor.iv-p16.2" osisRef="Bible:Ps.25.9" parsed="|Ps|25|9|0|0" passage="Ps 25:9">Ps. xxv.
9</scripRef>. He that has a low opinion of his own knowledge and
powers will submit to better information; such a person may be
informed and improved by revelation: but the proud man, conceited
of his own wisdom and understanding, will undertake to correct even
divine wisdom itself, and prefer his own shallow reasonings to the
revelations of infallible truth and wisdom. Note, We must abase
ourselves before God if we would be either truly wise or good:
<i>For the wisdom of this world is foolishness with God,</i>
<scripRef id="iCor.iv-p16.3" osisRef="Bible:1Cor.3.19" parsed="|1Cor|3|19|0|0" passage="1Co 3:19"><i>v.</i> 19</scripRef>. The wisdom
which worldly men esteem (policy, philosophy, oratory) <i>is
foolishness with God.</i> It is so in a way of comparison with his
wisdom. <i>He chargeth his angels with folly</i> (<scripRef id="iCor.iv-p16.4" osisRef="Bible:Job.4.18" parsed="|Job|4|18|0|0" passage="Job 4:18">Job iv. 18</scripRef>), and much more the wisest
among the children of men. <i>His understanding is infinite,</i>
<scripRef id="iCor.iv-p16.5" osisRef="Bible:Ps.147.5" parsed="|Ps|147|5|0|0" passage="Ps 147:5">Ps. cxlvii. 5</scripRef>. There can be
no more comparison between his wisdom and ours than between his
power and being and ours. There is no common measure by which to
compare finite and infinite. And much more is the wisdom of man
foolishness with God when set in competition with his. How justly
does he despise, how easily can he baffle and confound it! <i>He
taketh the wise in their own craftiness</i> (<scripRef id="iCor.iv-p16.6" osisRef="Bible:Job.5.13" parsed="|Job|5|13|0|0" passage="Job 5:13">Job v. 13</scripRef>), he catches them in their own
nets, and entangles them in their own snares: he turns their most
studies, plausible, and promising schemes against themselves, and
ruins them by their own contrivance. Nay, <i>He knows the thoughts
of the wise, that they are vain</i> (<scripRef id="iCor.iv-p16.7" osisRef="Bible:1Cor.3.20" parsed="|1Cor|3|20|0|0" passage="1Co 3:20"><i>v.</i> 20</scripRef>), that they are vanity,
<scripRef id="iCor.iv-p16.8" osisRef="Bible:Ps.94.11" parsed="|Ps|94|11|0|0" passage="Ps 94:11">Ps. xciv. 11</scripRef>. Note, God has
a perfect knowledge of the thoughts of men, the deepest thoughts of
the wisest men, their most secret counsels and purposes: nothing is
hidden from him, but <i>all things are naked and bare</i> before
him, <scripRef id="iCor.iv-p16.9" osisRef="Bible:Heb.4.13" parsed="|Heb|4|13|0|0" passage="Heb 4:13">Heb. iv. 13</scripRef>. And he
knows them to be vanity. The thoughts of the wisest men in the
world have a great mixture of vanity, of weakness and folly, in
them; and before God their wisest and best thoughts are very
vanity, compared, I mean, with his thoughts of things. And should
not all this teach us modesty, diffidence in ourselves, and a
deference to the wisdom of God, make us thankful for his
revelations, and willing to be taught of God, and not be led away
by specious pretences to human wisdom and skill, from the
simplicity of Christ, or a regard to his heavenly doctrine? Note,
He who would be wise indeed must learn of God, and not set his own
wisdom up in competition with God's.</p>
</div><scripCom id="iCor.iv-p16.10" osisRef="Bible:1Cor.3.21-1Cor.3.23" parsed="|1Cor|3|21|3|23" passage="1Co 3:21-23" type="Commentary"/><div class="Commentary" id="Bible:1Cor.3.21-1Cor.3.23">
<h4 id="iCor.iv-p16.11">Against Overvaluing
Teachers. (<span class="smallcaps" id="iCor.iv-p16.12">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.iv-p17">21 Therefore let no man glory in men. For all
things are yours;   22 Whether Paul, or Apollos, or Cephas, or
the world, or life, or death, or things present, or things to come;
all are yours;   23 And ye are Christ's; and Christ <i>is</i>
God's.</p>
<p class="indent" id="iCor.iv-p18">Here the apostle founds an exhortation
against over-valuing their teachers on what he had just said, and
on the consideration that they had an equal interest in all their
ministers: <i>Therefore let no man glory in men</i> (<scripRef id="iCor.iv-p18.1" osisRef="Bible:1Cor.3.21" parsed="|1Cor|3|21|0|0" passage="1Co 3:21"><i>v.</i> 21</scripRef>)—forget that their
ministers are men, or pay that deference to them that is due only
to God, set them at the head of parties, have them in immoderate
esteem and admiration, and servilely and implicitly follow their
directions and submit to their dictates, and especially in
contradiction to God and the truths taught by his Holy Spirit.
Mankind are very apt to make the mercies of God cross their
intentions. The ministry is a very useful and very gracious
institution, and faithful ministers are a great blessing to any
people; yet the folly and weakness of people may do much mischief
by what is in itself a blessing. They may fall into factions, side
with particular ministers, and set them at their head, glory in
their leaders, and be carried by them they know not whither. The
only way to avoid this mischief is to have a modest opinion of
ourselves, a due sense of the common weakness of human
understanding, and an entire deference to the wisdom of God
speaking in his word. Ministers are not to be set up in competition
with one another. All faithful ministers are serving one Lord and
pursuing one purpose. They were appointed of Christ, for the common
benefit of the church: "<i>Paul, and Apollos, and Cephas, are all
yours.</i> One is not to be set up against another, but all are to
be valued and used for your own spiritual benefit." Upon this
occasion also he gives in an inventory of the church's possessions,
the spiritual riches of a true believer: "<i>All is
yours</i>—ministers of all ranks, ordinary and extraordinary. Nay
the world itself is yours." Not that saints are proprietors of the
world, but it stands for their sake, they have as much of it as
Infinite Wisdom sees to be fit for them, and they have all they
have with the divine blessing. "<i>Life is yours,</i> that you may
have season and opportunity to prepare for the life of heaven; and
<i>death is yours,</i> that you may go to the possession of it. It
is the kind messenger that will fetch you to your Father's house.
<i>Things present</i> are yours, for your support on the road;
<i>things to come</i> are yours, to enrich and regale you for ever
at your journey's end." Note, If we belong to Christ, and are true
to him, all good belongs to us, and is sure to us. All is ours,
time and eternity, earth and heaven, life and death. <i>We shall
want no good thing,</i> <scripRef id="iCor.iv-p18.2" osisRef="Bible:Ps.84.11" parsed="|Ps|84|11|0|0" passage="Ps 84:11">Ps. lxxxiv.
11</scripRef>. But it must be remembered, at the same time, <i>that
we are Christ's,</i> the subjects of his kingdom, his property. He
is Lord over us, and we must own his dominion, and cheerfully
submit to his command and yield themselves to his pleasure, if we
would have all things minister to our advantage. All things are
ours, upon no other ground than our being Christ's. Out of him we
are without just title or claim to any thing that is good. Note,
Those that would be safe for time, and happy to eternity, must be
Christ's. <i>And Christ is God's.</i> He is the Christ of God,
anointed of God, and commissioned by him, to bear the office of a
Mediator, and to act therein for the purposes of his glory. Note,
All things are the believer's, that Christ might have honour in his
great undertaking, and God in all might have the glory. God in
Christ reconciling a sinful world to himself, and shedding abroad
the riches of his grace on a reconciled world, is the sum and
substance of the gospel.</p>
</div></div2>