racter and opinions shall be investigated; and that which is good shall be approved; and that which is false and erroneous be removed. The idea is not that of a man whose house is burnt over his head and who escapes through the flames, nor that of a man who is subjected to the pains and fires of purgatory; but that of a man who had been spending his time and strength to little purpose; who had built, indeed, on the true foundation, but who had reared so much on it which was unsound, and erroneous, and false, that he himself would be saved with great difficulty, and with the loss of much of that reward which he had expected, as if the fire had passed over him and his works. The simple idea, therefore, is, that that which is genuine and valuable in his doctrines and works, shall be rewarded, and the man shall be saved; that which is not sound and genuine, shall be removed, and he shall suffer loss.

Some of the fathers, indeed, admitted that this passage taught that all men would be subjected to the action of fire in the great conflagration with which the world shall close; that the wicked shall be consumed; and that the righteous are to suffer, some more and some less, according to their character. On passages like this, the Romish doctrine of purgatory is based. But we may observe, (1.) That this passage does not necessarily or naturally give any such idea. The interpretation stated above is the natural interpretation, and one which the passage will not only bear, but which it demands. (2.) If this passage would give any countenance to the absurd and unscriptural idea that the souls of the righteous at the day of judgment are to be re-united to their bodies, in order to be subjected to the action of intense heat, to be brought from the abodes of bliss, and compelled to undergo the burning fires of the last conflagration, still it would give no countenance to the still more absurd and unscriptural opinion that those fires have been and are still burning; that all souls are to be subjected to them; and that they can be removed only by masses offered for the dead, and by the prayers of the living. The idea of danger and peril is, indeed, in this text; but the idea of personal salvation is retained and conveyed.

VER. 16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

72 Cor. vi. 16.

Know ye not, &c. - - 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 ver. 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 Cor. vi. 19. 2 Cor. vi. 16. Eph. ii. 20-22.) A great many passages have been quoted by Elsner 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 peculiar residence of JEHOVAH. Among the heathen 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 Cor. vi. 19. ver. 17.) And that the Spirit of God.-The Holy Spirit, the third person of the Trinity. This is conclusively proved by 1 Cor. vi. 19, where he is called "the Holy Ghost." Direlleth in you.-As God dwelt formerly in the tabernacle, and afterwards 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 peculiarly present in any place is by his influence

See

or agency. And the idea is one which denotes agency, influence, favour, peculiar 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-suttering, &c. (Gal. v. 22, 23;) (3.) That he produces there consolations, 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 Note, John xiv. 23.)

VER. 17. If any man" defile the temple of God, m Or, destroy.

is holy, which temple ye are.

66

If any man defile, &c.-Or, destroy, corrupt (tip). 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.

VER. 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.

n Prov. xxvi. 12.

Let

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 endeavour to repress the broils and contentions into which they had fallen. 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 (core) implies this idea, if any one seems, or is supposed to be a man of wisdom; if this is his repu

putation among men. See instances of this construction in Bloomfield. In this world.--In this age, or world, (¿v rŷ) ai@vi Toury.) 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, and prides himself on it," &c.; if he is esteemed wise in the sense in which the men of this world are, as a philosopher, a man of science, learning, &c. 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 men to live unto God, and to be prepared for death and for heaven-and that science is found only in the gospel.

It

For the wisdom of this world.-That which is esteemed to be wisdom by the men of this world on the subject of religion. It does not mean that true wisdom is foolishness with him. 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 men. 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. (Ps. xcii. 4; cxi. 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 Note, chap. i. 20, 21. Is foolishness with God.-Is esteemed by him to be folly. Note, chap. i. 20-24. For it is written, &c.-Job v. 13. The word rendered "taketh"

here denotes to clench with the fist, gripe, grasp. And the sense is, (1.) however crafty, or cunning, or skilful 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 v. 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 every thing 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. VER. 20. And again, The Lord knoweth the thoughts of the wise, that they are vain. p Psa. xciv. 11.

And again.-Ps. xciv. 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.

VER. 21. Therefore let no man glory in men: for all things are yours.

q Jer. ix. 23, 24.

Therefore, &c.-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 men, 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 chap. i. 29. Comp. Jer. ix. 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, &c. 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 labours 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 peculiar benefit from one set of men, or one set of objects. In Paul, in Apollos, in life, death, &c. they had a common interest, and no one should boast that he had any special proprietorship in any of these things.

VER. 22. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

You

Whether Paul, or Apollos.-The sense of this is clear. Whatever advantages result from the piety, self-denials, and labours 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. should therefore neither range yourselves into parties with their names given to the parties, nor suppose that one has any peculiar interest in Paul, or another in Apollos. Their labours 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, And it may example of the ministers of God. be observed, that it is no small privilege thus to be permitted to regard all the labours of the most eminent servants of God as designed for our welfare; and for the humblest saint to feel that the labours of apostles, the self-denials and sufferings, the pains and dying agonies of martyrs, have been for his advantage. Or Cephas.-Or Peter. (John i. 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. Į 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 favours 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 is ordered for their welfare also. (Rom. viii. 28.) The revolutions of kingdoms-the various persecutions and trials, even the rage and fury of wicked men, 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 Matt. vi. 33. Mark x. 29, 30. 1 Tim. iv. 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. (Psal. xxxvii. 25,) “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." See Isa. xxxiii. 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, a 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. Note, Rom. viii. 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.

VER. 23. And ye 'are Christ's; and Christ is God's.

r Rom. xiv. 8.

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 every where 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 Note, John i. 1.

REMARKS.

1st. Christians when first converted may be well compared to infants. (Ver. 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.

2nd. The instructions which are imparted to Christians should be adapted to their capacity. (Ver. 2.) Skill and care should be exercised to adapt that instruction to the wants 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 infantile 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 pastors of the churches.

3rd. Strife and contention in the church is proof that men 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. (Ver. 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.

4th. We have here a rebuke to that spirit which has produced the existence of sects and parties. (Ver. 4.) The practice of naming sects after certain men, 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 xvii. 2123 ;) 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 every where? 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?

5th. The proper honour should be paid to the

ministers of the gospel. (Ver. 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 Thess. v. 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 honoured.

6th. God is the source of all good influence, and of all that is holy in the church. He 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 labours, 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.

7th. Ministers are on a level. (Ver. 8, 9.) Whatever may be their qualifications or their success, yet they can claim no pre-eminence over one another. They are fellow-labourers-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 any thing without him.

8th. Christians should regard themselves as a holy people. (Ver. 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.

9th. No other foundation can be laid in the church except that of Christ. (Ver. 10, 11.) Unless a church is founded on the true doctrine respecting the Messiah, it is a false church, and should not be recognised 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! (Matt. vii. 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!

10th. We are to be tried at the day of judg ment. (Ver. 13, 14.) All are to be arraigned, not only in regard to the foundation of our hopes