Expositions of Holy Scripture: Romans Corinthians Part 27

Is it not the right way to look at all the various forms of Christian activity which are made imperative upon Christian people, by their possession of Christianity as being tokens of Christ's love to us? Do you remember that this same Apostle said, 'Unto me who am less than the least of all saints is this grace given, that I should preach the unsearchable riches of Christ?' He could speak about burdens and heavy tasks, and being 'persecuted but not forsaken,' almost crushed down and yet not in despair, and about the weights that came upon him daily, 'the care of all the churches,' but far beneath all the sense of his heavy load lay the thrill of thankful wonder that to him, of all men in the world, knowing as he did better than anybody else could do his own imperfection and insufficiency, this distinguis.h.i.+ng honour had been bestowed, that he was made the Apostle to the Gentiles. That is the way in which the true man will always look at what the selfish man, and the half-and-half Christian, look at as being a weight and a weariness, or a disagreeable duty, which is to be done as perfunctorily as possible. One question that a great many who call themselves Christians ask is, 'With how little service can I pa.s.s muster?' Ah, it is because we have so little of the Spirit of Christ in us that we feel burdened by His command, 'Go ye into all the world,' as being so heavy; and that so many of us--I leave you to judge if you are in the cla.s.s--so many of us make it criminally light if we do not ignore it altogether. I believe that, if it were possible to conceive of the duty and privilege of spreading Christ's name in the world being withdrawn from the Church, all His real servants would soon be yearning to have it back again. It is a token of His love; it is a source of infinite blessings to ourselves; 'if the house be not worthy, your peace shall return to you again.'

And now, lastly, we have suggested by this text

III. A strong encouragement.

'Fellow-labourers with G.o.d'--then, G.o.d is a Fellow-labourer with us.

The co-operation works both ways, and no man who is seeking to spread that great salvation, to distribute that great wealth, to irrigate some little corner of the field by some little channel that he has dug, needs to feel that he is labouring alone. If I am working with G.o.d, G.o.d is working with me. Do you remember that most striking picture which is drawn in the verses appended to Mark's Gospel, which tells how the universe seemed parted into two halves, and up above in the serene the Lord 'sat on the right hand of G.o.d,' while below, in the murky and obscure, 'they went everywhere preaching the Word.' The separation seems complete, but the two halves are brought together by the next word--'The Lord also,' sitting up yonder, 'working with them' the wandering preachers down here, 'confirming the words with signs following.' Ascended on high, entered into His rest, having finished His work, He yet is working with us, if we are labourers together with G.o.d. If we turn to the last book of Scripture, which draws back the curtain from the invisible world which is all filled with the glorified Christ, and shows its relations to the earthly militant church, we read no longer of a Christ enthroned in apparent ease, but of a Christ walking amidst the candlesticks, and of a Lamb standing in the midst of the Throne, and opening the seals, launching forth into the world the sequences of the world's history, and of the Word of G.o.d charging His enemies on His white horse, and behind Him the armies of G.o.d following. The workers who labour with G.o.d have the ascended Christ labouring with them.

But if G.o.d works with us, success is sure. Then comes the old question that Gideon asked with bitterness of heart, when he was thres.h.i.+ng out his handful of wheat in a corner to avoid the oppressors, 'If the Lord be with us, wherefore is all this come upon us? Will any one say that the progress of the Gospel in the world has been at the rate which its early believers expected, or at the rate which its own powers warranted them to expect? Certainly not. And so it comes to this, that whilst every true labourer has G.o.d working with him, and therefore success is certain, the planter and the waterer can delay the growth of the plant by their unfaithfulness, by not expecting success, by not so working as to make it likely, or by neutralising their evangelistic efforts by their worldly lives. When Jesus Christ was on earth, it is recorded, 'He could there do no mighty works because of their unbelief, save that He laid His hands on a few sick folk and healed them.' A faithless Church, a worldly Church, a lazy Church, an unspiritual Church, an un-Christlike Church--which, to a large extent, is the designation of the so-called Church of to day--can clog His chariot-wheels, can thwart the work, can hamper the Divine Worker. If the Christians of Manchester were revived, they could win Manchester for Jesus. If the Christians of England lived their Christianity, they could make England what it never has been but in name--a Christian country. If the Church universal were revived, it could win the world. If the single labourer, or the community of such, is labouring 'in the Lord,' their labour will not be in vain; and if they thus plant and water, G.o.d will give the increase.

THE TESTING FIRE

'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.'--1 COR. iii. 12, 13.

Before I enter upon the ideas which the words suggest, my exegetical conscience binds me to point out that the original application of the text is not exactly that which I purpose to make of it now. The context shows that the Apostle is thinking about the special subject of Christian teachers and their work, and that the builders of whom he speaks are the men in the Corinthian Church, some of them his allies and some of them his rivals, who were superimposing upon the foundation of the preaching of Jesus Christ other doctrines and principles. The 'wood, hay, stubble' are the vapid and trivial doctrines which the false teachers were introducing into the Church.

The 'gold, silver, and precious stones' are the solid and substantial verities which Paul and his friends were proclaiming. And it is about these, and not about the Christian life in the general, that the tremendous metaphors of my text are uttered.

But whilst that is true, the principles involved have a much wider range than the one case to which the Apostle applies them. And, though I may be slightly deflecting the text from its original direction, I am not doing violence to it, if I take it as declaring some very plain and solemn truths applicable to all Christian people, in their task of building up a life and character on the foundation of Jesus Christ; truths which are a great deal too much forgotten in our modern popular Christianity, and which it concerns us all very clearly to keep in view. There are three things here that I wish to say a word about--the patchwork building, the testing fire, the fate of the builders.

I. First, the patchwork structure.

'If any man build upon this foundation gold, silver, precious stones, wood, hay, stubble.' In the original application of the metaphor, Paul is thinking of all these teachers in that church at Corinth as being engaged in building the one structure--I venture to deflect here, and to regard each of us as rearing our own structure of life and character on the foundation of the preached and accepted Christ.

Now, what the Apostle says is that these builders were, some of them, laying valuable things like gold and silver and costly stones--by which he does not mean jewels, but marbles, alabasters, polished porphyry or granite, and the like; sumptuous building materials, which were employed in great palaces or temples--and that some of them were bringing timber, hay, stubble, reeds gathered from the marshes or the like, and filling in with such trash as that. That is a picture of what a great many Christian people are doing in their own lives--the same man building one course of squared and solid and precious stones, and topping them with rubbish. You will see in the walls of Jerusalem, at the base, five or six courses of those ma.s.sive blocks which are the wonders of the world yet; well jointed, well laid, well cemented, and then on the top of them a ma.s.s of poor stuff, heaped together anyhow; scamped work--may I use a modern vulgarism?--'jerry-building.' You may go to some modern village, on an ancient historic site, and you will find built into the mud walls of the hovels in which the people are living, a marble slab with fair carving on it, or the drum of a great column of veined marble, and on the top of that, timber and clay mixed together.

That is the type of the sort of life that hosts of Christian people are living. For, mark, all the builders are on the foundation. Paul is not speaking about mere professed Christians who had no faith at all in them, and no real union with Jesus Christ. These builders were 'on the foundation'; they were building on the foundation, there was a principle deep down in their lives--which really lay at the bottom of their lives--and yet had not come to such dominating power as to mould and purify and make harmonious with itself the life that was reared upon it. We all know that that is the condition of many men, that they have what really are the fundamental bases of their lives, in belief and aim and direction; and which yet are not strong enough to master the whole of the life, and to manifest themselves through it. Especially it is the condition of some Christian people. They have a real faith, but it is of the feeblest and most rudimentary kind. They are on the foundation, but their lives are interlaced with the most heterogeneous mixty-maxty of good and evil, of lofty, high, self-sacrificing thoughts and heavenward aspirations, of resolutions never carried out into practice; and side by side with these there shall be meannesses, selfishnesses, tempers, dispositions all contradictory of the former impulses. One moment they are all fire and love, the next moment ice and selfishness. One day they are all for G.o.d, the next day all for the world, the flesh, and the devil.

Jacob sees the open heavens and the face of G.o.d and vows; to-morrow he meets Laban and drops to s.h.i.+fty ways. Peter leaves all and follows his Master, and in a little while the fervour has gone, and the fire has died down into grey ashes, and a flippant servant-girl's tongue leads him to say 'I know not the man.' 'Gold, silver, precious stones,' and topping them, 'wood, hay, stubble!'

The inconsistencies of the Christian life are what my text, in the application that I am venturing to make of it, suggests to us. Ah, dear friends! we do not need to go to Jacob and Peter; let us look at our own hearts, and if we will honestly examine one day of our lives, I think we shall understand how it is possible for a man, on the foundation, yet to build upon it these worthless and combustible things, 'wood, hay, stubble.'

We are not to suppose that one man builds _only_ 'gold, silver, precious stones.' There is none of us that does that. And we are not to suppose that any man who _is_ on the foundations has so little grasp of it, as that he builds _only_ 'wood, hay, stubble.'

There is none of us who has not intermingled his building, and there is none of us, if we are Christians at all, who has not sometimes laid a course of 'precious stones.' If your faith is doing _nothing_ for you except bringing to you a belief that you are not going to h.e.l.l when you die, then it is no faith at all. 'Faith without works is dead.' So there is a mingling in the best, and--thank G.o.d!--there is a mingling of good with evil, in the worst of real Christian people.

II. Note here, the testing fire.

Paul points to two things, the day and the fire.

'The day shall declare it,' that is the day on which Jesus Christ comes to be the Judge; and it, that is 'the day,' 'shall be revealed in fire; and the fire shall test every man's work.' Now, it is to be noticed that here we are moving altogether in the region of lofty symbolism, and that the metaphor of the testing fire is suggested by the previous enumeration of building materials, gold and silver being capable of being a.s.sayed by flame; and 'wood, hay, stubble' being combustible, and sure to be destroyed thereby. The fire here is not an emblem of punishment; it is not an emblem of cleansing. There is no reference to anything in the nature of what Roman Catholics call purgatorial fires. The allusion is simply to some stringent and searching means of testing the quality of a man's work, and of revealing that quality.

So then, we come just to this, that for people 'on the foundation,'

there is a Day of revelation and testing of their life's work. It is a great misfortune that so-called Evangelical Christianity does not say as much as the New Testament says about the judgment that is to be pa.s.sed on 'the house of G.o.d.' People seem to think that the great doctrine of salvation, 'not by works of righteousness which we have done, but by His mercy,' is, somehow or other, interfered with when we proclaim, as Paul proclaims, speaking to Christian people, 'We must be manifested before the judgment seat of Christ,' and declares that 'Every man will receive the things done in his body, according to that he has done, whether it be good or bad.' Paul saw no contradiction, and there is no contradiction. But a great many professing Christians seem to think that the great blessing of their salvation by faith is, that they are exempt from that future revelation and testing and judgment of their acts. That is not the New Testament teaching. But, on the contrary, 'Whatsoever a man soweth that shall he also reap,' was originally said to a church of Christian people. And here we come full front against that solemn truth, that the Lord will 'gather together His saints, those that have made a covenant with Him by sacrifice, that He may judge His people.' Never mind about the drapery, the symbolism, the expression in material forms with which that future judgment is arranged, in order that we may the more easily grasp it. Remember that these pictures in the New Testament of a future judgment are highly symbolical, and not to be interpreted as if they were plain prose; but also remember that the heart of them is this, that there comes for Christian people as for all others, a time when the light will s.h.i.+ne down upon their past, and will flash its rays into the dark chambers of memory, and when men will--to themselves if not to others--be revealed 'in the day when the Lord shall judge the secrets of men according to my Gospel.'

We have all experience enough of how but a few years, a change of circ.u.mstances, or a growth into another stage of development, give us fresh eyes with which to estimate the moral quality of our past. Many a thing, which we thought to be all right at the time when we did it, looks to us now very questionable and a plain mistake. And when we s.h.i.+ft our stations to up yonder, and get rid of all this blinding medium of flesh and sense, and have the issues of our acts in our possession, and before our sight--ah! we shall think very differently of a great many things from what we think of them now. Judgment will begin at the house of G.o.d.

And there is the other thought, that the fire which reveals and tests has also in it a power of destruction. Gold and silver will lose no atom of their weight, and will be brightened into greater l.u.s.tre as they flash back the beams. The timber and the stubble will go up in a flare, and die down into black ashes. That is highly metaphorical, of course. What does it mean? It means that some men's work will be crumpled up and perish, and be as of none effect, leaving a great, black sorrowful gap in the continuity of the structure, and that other men's work will stand. Everything that we do is, in one sense, immortal, because it is represented in our final character and condition, just as a thin stratum of rock will represent forests of ferns that grew for one summer millenniums ago, or clouds of insects that danced for an hour in the sun. But whilst that is so, and nothing human ever dies, on the other hand, deeds which have been in accordance, as it were, with the great stream that sweeps the universe on its bosom will float on that surface and never sink. Acts which have gone against the rush of G.o.d's will through creation will be like a child's go-cart that comes against the engine of an express train--be reduced, first, to stillness, all the motion knocked out of them, and then will be crushed to atoms. Deeds which stand the test will abide in blessed issue for the doer, and deeds which do not will pa.s.s away in smoke, and leave only ashes. Some of us, building on the foundation, have built more rubbish than solid work, and that will be

'Cast as rubbish to the void When G.o.d has made the pile complete.'

III. So, lastly, we have here the fate of the two builders.

The one man gets wages. That is not the bare notion of salvation, for both builders are conceived of as on the foundation, and both are saved. He gets wages. Yes, of course! The architect has to give his certificate before the builder gets his cheque. The weaver, who has been working his hand-loom at his own house, has to take his web to the counting-house and have it overlooked before he gets his pay. And the man who has built 'gold, silver, precious stones,' will have--over and above the initial salvation--in himself the blessed consequences, and unfold the large results, of his faithful service; while the other man, inasmuch as he has not such work, cannot have the consequences of it, and gets no wages; or at least his pay is subject to heavy deductions for the spoiled bits in the cloth, and for the gaps in the wall.

The Apostle employs a tremendous metaphor here, which is masked in our Authorised Version, but is restored in the Revised. 'He shall be saved, yet so as' (not 'by' but) 'through fire'; the picture being that of a man surrounded by a conflagration, and making a rush through the flames to get to a place of safety. Paul says that he will get through, because down _below_ all inconsistency and worldliness, there was a little of that which ought to have been _above_ all the inconsistency and the worldliness--a true faith in Jesus Christ. But because it was so imperfect, so feeble, so little operative in his life as that it could not keep him from piling up inconsistencies into his wall, therefore his salvation is so as through the fire.

Brethren, I dare not enlarge upon that great metaphor. It is meant for us professing Christians, real and imperfect Christians--it is meant for us; and it just tells us that there are degrees in that future blessedness proportioned to present faithfulness. We begin there where we left off here. That future is not a dead level; and they who have earnestly striven to work out their faith into their lives shall 'summer high upon the hills of G.o.d.' One man, like Paul in his s.h.i.+pwreck, shall lose s.h.i.+p and lading, though 'on broken pieces of the s.h.i.+p' he may 'escape safe to land'; and another shall make the harbour with full cargo of works of faith, to be turned into gold when he lands. If we build, as we all may, 'on that foundation, gold and silver and precious stones,' an entrance 'shall be ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ'; whilst if we bring a preponderance of 'wood, hay, stubble,' we shall be 'saved, yet so as through the fire.'

TEMPLES OF G.o.d

'Know ye not that ye are the temple of G.o.d?'--1 COR. iii. 16

The great purpose of Christianity is to make men like Jesus Christ.

As He is the image of the invisible G.o.d we are to be the images of the unseen Christ. The Scripture is very bold and emphatic in attributing to Christ's followers likeness to Him, in nature, in character, in relation to the world, in office, and in ultimate destiny. Is He the anointed of G.o.d? We are anointed--Christs in Him.

Is He the Son of G.o.d? We in Him receive the adoption of sons. Is He the Light of the world? We in Him are lights of the world too. Is He a King? A Priest? He hath made us to be kings and priests.

Here we have the Apostle making the same solemn a.s.sertion in regard to Christian men, 'Know ye not that ye are'--as your Master, and because your Master is--'that ye are the temple of G.o.d, and that the Spirit of G.o.d dwelleth in you?'

Of course the allusion in my text is to the whole aggregate of believers--what we call the Catholic Church, as being collectively the habitation of G.o.d. But G.o.d cannot dwell in an aggregate of men, unless He dwells in the individuals that compose the aggregate.

And G.o.d has nothing to do with inst.i.tutions except through the people who make the inst.i.tutions. And so, if the Church as a whole is a Temple, it is only because all its members are temples of G.o.d.

Therefore, without forgetting the great blessed lesson of the unity of the Church which is taught in these words, I want rather to deal with them in their individual application now; and to try and lay upon your consciences, dear brethren, the solemn obligations and the intense practical power which this Apostle a.s.sociated with the thought that each Christian man was, in very deed, a temple of G.o.d.

It would be very easy to say eloquent things about this text, but that is no part of my purpose.

I. Let me deal, first of all, and only for a moment or two, with the underlying thought that is here--that every Christian is a dwelling-place of G.o.d.

Now, do not run away with the idea that that is a metaphor. It was the outward temple that was the metaphor. The reality is that which you and I, if we are G.o.d's children in Jesus Christ, experience.

There was no real sense in which that Mighty One whom the Heaven of Heavens cannot contain, dwelt in any house made with hands. But the Temple, and all the outward wors.h.i.+p, were but symbolical of the facts of the Christian life, and the realities of our inward experience.

These are the truths whereof the other is the shadow. We use words to which it is difficult for us to attach any meaning, when we talk about G.o.d as being locally present in any material building; but we do not use words to which it is so difficult to attach a meaning, when we talk about the Infinite Spirit as being present and abiding in a spirit shaped to hold Him, and made on purpose to touch Him and be filled by Him.

All creatures have G.o.d dwelling in them in the measure of their capacity. The stone that you kick on the road would not be there if there were not a present G.o.d. Nothing would happen if there were not abiding in creatures the force, at any rate, which is G.o.d. But just as in this great atmosphere in which we all live and move and have our being, the eye discerns undulations which make light, and the ear catches vibrations which make sound, and the nostrils are recipient of motions which bring fragrance, and all these are in the one atmosphere, and the sense that apprehends one is utterly unconscious of the other, so G.o.d's creatures, each through some little narrow slit, and in the measure of their capacity, get a straggling beam from Him into their being, and therefore they are.

But high above all other ways in which creatures can lie patent to G.o.d, and open for the influx of a Divine Indweller, lies the way of faith and love. Whosoever opens his heart in these divinely-taught emotions, and fixes them upon the Christ in whom G.o.d dwells, receives into the very roots of his being--as the water that trickles through the soil to the rootlets of the tree--the very G.o.dhead Himself. 'He that is joined to the Lord is one spirit.'

That G.o.d shall dwell in my heart is possible only from the fact that He dwelt in all His fulness in Christ, through whom I touch Him. That Temple consecrates all heart-shrines; and all wors.h.i.+ppers that keep near to Him, partake with Him of the Father that dwelt in Him.

Only remember that in Christ G.o.d dwelt completely, all 'the fulness of the G.o.dhead bodily' was there, but in us it is but partially; that in Christ, therefore, the divine indwelling was uniform and invariable, but in us it fluctuates, and sometimes is more intimate and blessed, and sometimes He leaves the habitation when we leave Him; that in Christ, therefore, there was no progress in the divine indwelling, but that in us, if there be any true inhabitation of our souls by G.o.d, that abiding will become more and more, until every corner of our being is hallowed and filled with the searching effulgence of the all-pervasive Light. And let us remember that G.o.d dwelt in Christ, but that in us it is G.o.d in Christ who dwells. So to Him we owe it all, that our poor hearts are made the dwelling-place of G.o.d; or, as this Apostle puts it, in other words conveying the same idea, 'Ye are built upon the foundation of the Apostles and prophets, Jesus Christ Himself being the chief Corner-stone; in whom all the building fitly framed together groweth ... for a habitation of G.o.d through the Spirit.'

II. Now then, turning from this underlying idea of the pa.s.sage, let us look, for a moment, at some of the many applications of which the great thought is susceptible. I remark, then, in the second place, that as temples all Christians are to be manifesters of G.o.d.

The meaning of the Temple as of all temples was, that there the indwelling Deity should reveal Himself; and if it be true that we Christian men and women are, in this deep and blessed reality of which I have been speaking, the abiding places and habitations of G.o.d, then it follows that we shall stand in the world as the great means by which G.o.d is manifested and made known, and that in a two-fold way; _to ourselves_ and _to other people_.