2-5 -5-6 receive his own reward, ac- For we are labourers ίδιον μισθον λήψεται κατα Ο Θες γαρ εσμεν συνερ γοι. Θες γεωργιον, 10 According to the grace heed how he buildeth there- 11 For other foundation dan no man lay, than that Θεα την 10 Κατα την χαριν το δοθεισαν ὡς σοφος αρχιτεκτων θεμελιον τέθεικα, αλλά δε εποικοδομεί έκαςα δε βλεπετω πως εποικοδομεί. 11 Θεμελιον γαρ αλλον εδεις δυναται θείναι παρα τον κείμενον, ός εςιν Ιησες ὁ Χριςος. 12 Ει δε τις εποικοδομει επι τον θημέλιον τουτον, χρυσου, αργυρον, λίθους τίμιους, ξυλα, χορτον, καλαμην Ver. 9.1. Teare God's field. (Beza, arvum.) The word γεώργιον, is ufed to fignify a field, Prov. xxiv. 3o. LXX. It may likewife fig. nify a vineyard, or any piece of ground that is under cultivation. See Ifa. v. 1, 2. where the Jewifh nation is called God's vineyard. The metaphor is aptly used to denote the pains which the minifters of religion, God's labourers, ought to take for making their people fruitful in goodness. 2. God's building. The original word, οικοδομη, denotes the ad of building, but here it fignifies the building itfelf. The building which God reared by his labours, was the great temple of the Chriftian church. This metaphor, the apoftle profecutes in the fubfequent part of the chapter; having difcuffed the metaphor of the field in the preceding part, where he fpeaks of his own planting, and of Apollos watering, and of God's making to grow. Ver. 10. 1. According to the grace of God. This I take to be the grace of apoflefbip, fpoken of, Rom. i. 5. 1 Cor. xv. 10. Gal. ii. 9. See alfo 2 Cor. vi. 1. xii. 9. 2. As a filful architea. The word σοφος, literally fignifies wife : but it is alfo used to denote skilful in any art or bufinefs. Exod. xxxi, 3. I have filled him with the Spirit of God, in wisdom, and in knowledge-. in all manner of workmanship. Ver. I ha cording to his fidelity in his proper labour, and not according to his fuccefs in labouring. 9 Wherefore, we teachers are joint labourers belonging to God. Ye the people are God's field, which he employs us to cultivate. And, to use another fimilitude, ye are God's building, which he employs us to rear. 10 According to the grace of apoftlefhip, which I have received of God, like a fkilful architect, I have laid the foundation of the temple of God at Corinth properly, by preaching that Jefus is the Chrift, (See ver. 11.) and the falfe teacher buildeth thereon; but let every teacher take heed how he buildeth thereon: let him take heed that the fuperftructure which he rears, be fuitable to the foundation. 11 For other foundation of God's temple, no teacher, if he teaches faithfully, can lay, except what is laid by me, which is Jefus the Chrift, promifed in the fcriptures. 12 Now, if any teacher build on the foundation Chrift, fincere difciples, reprefented in this fimilitude by gold, filver, valuable ftones; or if he buildeth hypocrites, reprefented by wood; bay, Stubble, Ver. 11. Other foundation no one can lay. In this place the apoftle fpeaks not of the foundation of a fyftem of doctrine, but of the foundation of the building or temple of God, confifting of all who profefs to believe the gospel, as is evident from ver. 9. 16, 17. Of this great temple, Jefus Chrift is called the foundation, because on him as the Chrift or Son of God, the whole fabric refts. Hence all believers are faid, Ephef. ii. 20. to be built upon the foundation of the apostles, and prophets, Jefus Chrift himself being the chief corner flone. See Ifa. xxviii. 16. ว Ver. 12. Build on this foundation gold, &c. As the apostle is fpeaking of the Chriftian church, confifling of believers of all nations, of which church Christ is the foundation, it is evident, that the materials built on this foundation, called gold, filver, &c. cannot represent the E 2 doctrines, doctrines, but the difciples of Chrift: So Jerome, Theodoret, and Oecumenius thought. Befides, in no paffage of fcripture, is the temple or church of God faid to confift of the doctrines, but of the difciples of Chrift, who are called living flones built up a Spiritual house or temple, 1 Pet. ii. 5, 6. Ver. 13. It is revealed by fire. That the fire of which the apoftle fpeaks, is the fire of perfecution, I think evident from 1 Pet. iv. 12. where the perfecution to which the first Chriftians were expofed, is called wugpois, a burning among them, which was to them for a trial.According to the common interpretation of this paffage, the doctrine which one teaches, is called his work. But in that cafe I wish to know, how doctrines can be tried by the fire either of perfecution, or of the laft judgment; or how they can be burnt by thefe fires. To introduce doctrines into this paffage, quite deftroys the apoftle's imagery, in which he reprefents the whole body of thofe who then profeffed to believe in Chrift, as formed into one great houfe or temple, for the worship of God; and that temple, as foon to have the fire of perfecution thrown upon it. And therefore, if nominal believers, reprefented by wood, hay and stubble, were by any teacher built into the church, the fire of perfecution would difcover them; because, as parts of the church, they would foon perish by apoftacy. The falfe teacher at Corinth, had in this refpect been very blameable, by complying with the paffions and prejudices, both of the Jews and Gentiles: and by encouraging them in their fins, had allured into the church at Corinth, a number of wicked men, particularly the perfon who was guilty of inceft, and others who denied the refurrection of the dead, whereby he had corrupted the temple of God, ver. 17. Some of the fathers, perceiving that the apoftle in this paffige fpake, not of doctrines but of perfons, fuppofed that the fire which was to try every one's work, was the fire which is to happen at the day of judg ment. ment. 13 Every teacher's difciples fhall be made manifeft in their true characters: for the day of perfecution which is coming on them, will make every one's character plain, because it is of fuch a nature as to be revealed by the fire of perfecution; and so that fire falling on the temple of God, will try every teacher's difciples, of what fort they are. 14 If the difciples which any teacher has introduced into the church, endure perfecution for the gofpel without apoftatizing, fuch a teacher shall receive the reward promifed to them who turn others to righteousness, (Dan. xii. 3.) 15 If the difciples of any teacher, fall, in time of perfecution, fall away through the want of proper inftruction, he will lofe his reward: he himself, however, having in general acted fincerely, shall be faved; yet, with fuch difficulty, as one is faved, who runs through a fire. And therefore, as the apoftle fpeaks of perfons, whose work was to be burnt, but themselves faved, they fancied that all men, the righteous as well as the wicked, are to be burnt in the general conflagration; that the feparation of the righteous from the wicked is thereby to be made; that the wicked are to be confumed; and that the righteous are to fuffer, fome more, fome lefs, according to their character. The paffages of the fathers to this purpose, Burnet hath collected, De Stat. Mort. ch. vi. But the Romish clergy, perceiving that this doctrine, properly managed, might be made an inexhaustible fource of wealth to their order, have reprefented this fire of purgatory as lighted up from the very beginning of the world, and have kept it burning ever fince, and have affumed to themfelves, the power of detaining fouls in that fire, and of releafing them from it, according to their own pleafure; whereby they have drawn great fums of money from the ignorant and fuperftitious. Ver. 15. Yet fo, as dix mug, through a fire. This, as Elfner obferves, is a proverbial expreffion, for one's efcaping fome evil with great difficulty, Pfal. lxvi. 12. Διελθομεν δια τυρία και δια ύδατα, We went through fire and through water; that is, we were in the greatest danger. -Ifa. xliii. 2. When thou walkeft through the fire, thou shalt not be burnt. E 3 - Amos 16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17 If any man defile the God deftroy : for the temple 18 Let no man deceive 19 For the wisdom of this world is foolifhnefs with 17 Ει τις τον Θε8 φθείρει, φθερει τετον ὁ Θεος. ὁ γαρ ναος τ8 Θεο άγιος εσιν, όιτινες εσε ύμεις. 18 Μηδεις ἑαυτον εξα πατατω ει τις δοκεί σοφος ειναι εν ὑμῖν εν τῳ αιών. 78τω, μωρος γενεσθω, να γε νηται σοφά. 19 Ἡ γαρ σοφία τε κοστ με τ8τ8, με si/s Ged: for it is written, He σε τετ μαρια παρα τω taketh the wife in their own Θεω εσί, γεγραπται γαρ' Ο 20 And again, The Lord Both knoweth the thoughts of πανεργια αυτων. 20 Και παλιν Κύριος Amosiv. 11. Te were as a fire brand pluckt out of the burning. Jude ver. 23. Snatching them out of the fire. See the note on that verfe. Ver. 17. If any one, φθείρει, defroy the temple of God. Here the apoftle defcribes the fin and punishment, not only of fuch teachers as from worldly motives, allure bad men into the church, or continue them in it, by wilfully perverting the doctrines and precepts of the gofpel; but alfo of thofe hypocrites who, for worldly ends, intrude themselves among the faithful, and put on a great fhew of godlinefs. Whereas, in ver. 15. he defcribes the fin of thole teachers, who introduce bad men into the church, by ignorantly mifreprefenting the doctrines and precepts of the gofpel. The expreflion in this verfe, If any one defroy the temple of God, being general, is no doubt applicable to any falfe teacher and hypocritical Chriftian, who fpoils the temple of God. Nevertheless, I agree with Locke in thinking, that the apoftle in this paffage, had the falfe teacher and the faction at Corinth more particu larly in his eye, who had spoiled the temple of God in the manner above defcribed. Ver. 18. If any one among you, δοκει, thinketh to be wife. So δοκεῖ is tranfated, 1 Cor. viii. 2. The falfe teacher at Corinth, thought himfelf, it feems, extremely wife, because he had allured the heathens into the church, by concealing fome of the doctrines and precepts of the gofpel, |