Because the foolishness of God is wiser than men; and the weakness of God stronger than men.
The gospel as contemplated by man and employed by God
I. Its doctrine--is foolishness, yet wiser than men.
II. Its agencies--are weak, yet stronger than men. (J. Lyth, D. D.)
For ye see your calling, brethren.--
The Christian calling
1. The word “calling” means the great primary truth of religion, viz., that our erring life is governed by a will above it, and is capable of receiving influences of attraction from the Spirit of God. A man’s common employment, too, is spoken of as his “calling.” But this usage discovers the same origin; for it must have sprung up in days when it was verily believed that each man’s business in the world was a sacred appointment. A living faith not only justifies that view, but requires it; for it supposes that in the soul which has confessed its calling there is a power of holy consecration supreme over all the choices and pursuits of the mind.
2. The expression stirs some feeling of mystery. More is suggested than the understanding clearly grasps. But there is something here that is plain enough to common sense, and, to earnest moods at least, very welcome. How many weeks will any of us be able to live without coming to some spot where it will be felt as a rational comfort to believe that all our way was ordered for us by Him who sees the end from the beginning? If there is a “calling,” there is one who calls, and who when calling has a right to be heard. It follows that there is one object in existence so pre-eminent that to accomplish that is to fulfil the great purpose of our being, and to fail of that is to miss the chief end. It is only triflers who conceive of their life as without a plan, and have never heard the call of the Master, “Go, work to-day in My vineyard.” So true is this, that it has been observed of the most efficient and commanding men in the history of the world, that they were apt to represent themselves as led on by some Power beyond themselves--a demon, a genius, a destiny, or a Deity. But the apostle refers to something higher and holier than any dreamy sentiment like this. Standing on the verities of the gospel, speaking to those that have nominally assented to it, he summons them to a more solemn and searching sense of what it requires of them: “Ye see your calling, brethren.” The truth is clear; you see it. It is not of men, but of God, who calls. Christ has lived, and He asks living followers.
3. It is remarkable how perseveringly the New Testament clings to this particular conception of the Christian relation. Disciples are said to be “the called of Jesus,” “called out of darkness into marvellous light,” “called unto liberty,” “called to peace,” “called to eternal life,” “called” first, to be afterwards “justified and glorified,” “called to inherit a blessing,” “called in one body” and “one hope,” “called by God’s grace” to “holiness,” to “His kingdom and glory,” with “a holy calling,” “a heavenly calling.” The apostles are “called” from one place, work, suffering, joy, to another. To “walk worthy of the vocation” is made the business of a careful conscience. To make our “calling and election sure” is the victory of our warfare. The promise that subdues all anxiety as to the result is “Faithful is He which calleth you.” Notice the prominent teachings of this language.
I. That the business of a Christian life is something special--a “calling” by itself, to be distinguished from all other occupations. A Christian character springs from its own root, grows by its own laws, and bears its own peculiar fruit. It must have a beginning, which the New Testament everywhere speaks of as being born into a new life. Then there must be a growing into greater strength and goodness, without end. Here, therefore, is a new principle of conduct. It is a Divine calling. Paul speaks as if no pursuit were to be thought of in comparison with it.
II. That this idea of a “calling” individualises not only the Christian obligation, but the Christian person. Paul had no conception of a social Christianity apart from the personal righteousness of the men that make up society. It is your calling. It is quite vain for us to congratulate each other on a state of general integrity and order if we tolerate depravity in ourselves or the class to which we belong. If we have a community here of a thousand people, in which we want to see the Christian graces flourishing, our only way is to go to work and turn one and another of the thousand into a Christian person, each beginning with himself. How weary and indignant God must be at hearing the Pharisaic praises of a Christian religion, legislation, literature, country, from speakers and writers who allow Christianity to conquer no one of their propensities to pleasure or to pride! The vocation is an individual matter. Ye see it, each for himself. The work is for each. “Repent,” “Thou shalt love the Lord thy God,” “Take up the cross and come after Me,” are for each. “Ye see your calling.”
III. That, notwithstanding all this, Christ’s truth is a matter, not of partial, but of universal application. The Christian spirit, revelation, privilege, and promises are not meant for a class of men culled out arbitrarily here and there; not for a few persons of special constitutional proclivities or whose circumstances happen to predispose them for a spiritual plane of being, making it easy for them to reach it. The Bible makes no such exceptions. “Whosoever will.” Nor is the Christian calling a whit the less universal and impartial for the reason that it is special, requiring a personal consecration. On the contrary, its speciality is the very ground of its universality. The more definite, important, and searching you make the Christian command to be, the more will the principles of its righteousness send their pressure into every department of life, and the spirit of its charity diffuse its fragrance into every nook and corner of the household of humanity. If there were any variations excusing men from this calling, they might be expected to exist either in their nature, their place, or their time. Yet how far these things are from constituting an apology for disregarding the duty of a disciple!
1. Take the inequalities of intellectual equipment. There is not much likelihood of men’s seeking a release from taking up the Christian work and cross on a plea of mental infirmity. More probably the plea of exemption will arise in the opposite quarter, and be a pretence of gifts or a culture superior to the need of faith, independent of the humiliating doctrines of the Crucified (1 Corinthians 1:20-24).
2. Take the excuse of unfavourable outward fortunes. What are those fortunes? Poverty and hardship? Unto the poor the gospel was first preached, and in every age it is with them that its simple and consoling truths have found their most cordial and fruitful reception. Wealth and station? But unto whom much is given, of them shall much be required. Or is it the busy and contented state of pecuniary mediocrity or a competency? Yet that is the very state which, of all others, a wise man is represented as praying for, and which common sense would pronounce most favourable to a useful and healthy piety. Indeed, the whole honest spirit of our religion disallows the evasive notion that any position can liberate the child of God from loving his Maker, serving his Saviour, and living in godly charity with his fellow-men.
3. The changing aspects of the times are just as powerless to acquit any single conscience of its accountability for a Christian walk and conversation. Principles do not change with periods. The Christ of whom it is written that He is the same yesterday, to-day, and for ever, is not subject to fluctuation, either in the measure of His affection or in His demands for allegiance.
Conclusion: Ye see your calling--
1. Families. On every domestic sanctuary Christ lays She law of a consecrated and holy economy. Set thy house in order; for these earthly tabernacles are to be dissolved. And while they last they take in no calm, no abiding light, save through invisible windows that open upward into the unshadowed and undivided heaven.
2. Parents. To exercise your trust you will have to feel that the Christian character of every child committed to your charge is immeasurably the most urgent interest of your parental office.
3. Men of action. “I have written unto you, young men, because ye are strong, and the Word of God abideth in you.” (Bp. Huntington.)
Behold your calling
A concrete fact of faith. Our vague and vagrant life is attracted by a magnetism and swayed by a will superior to itself and supremely wise and good--the Spirit of God. Behold your calling--
I. Is of god. Supreme, authoritative, irreversible. The call of wisdom and love. “Faithful is He that calleth you.”
II. His glorious, comprehensive blessings. Called out of darkness into marvellous light--“unto liberty,” “to peace,” “to eternal life,” to “holiness,” to “His kingdom and glory.” It is “a heavenly calling,” “a holy calling.”
III. Is to special, distinctive mode of living.
IV. Is intensely personal.
V. Includes the whole man in all his relations in life. (Homiletic Monthly.)
How that not many wise men after the flesh, not many mighty, not many noble, are called.
Not many wise, &c., are called
I. The fact.
1. Undeniable.
2. Lamentable.
3. Worthy of consideration.
II. The reason. Not that God despises human wisdom, &c.
it is His gift--but that these gifts are perverted--
1. By pride, in judging the things of God which are beyond human understanding.
2. By unbelief which rejects salvation.
3. By moral blindness occasioning self-sufficiency and independence. (J. Lyth, D. D.)
The few and the many
1. There is a great difference between a historical statement and a doctrinal one. The former tells you something which is true with reference to a particular place or time; the latter what is always and everywhere true. It must, therefore, often be a grave, often a most ridiculous blunder, to take the one for the other.
2. Now, here is a statement which has been often taken as if it were doctrinal, though it is, in fact, historical, with mischievous results; for if these classes are always to be reckoned unchristian and unbelieving--
(1) Thoughtful men of all classes would, on that account alone, hesitate to embrace the gospel. If Christianity were only fit for the mob, its prospects would be poor, especially as the education of the people will not suffer from having now been made a national affair.
(2) It would be a misfortune for the world if what we call civilisation advances. Each generation more nearly than its predecessor approaches to the condition of the privileged classes of society--the wise, the mighty, the noble.
3. On the other hand, consider the text as historical, and it is plain enough. We still sometimes hear explanations given of how it is that the learned and the great and the noble are not Christians, but--
(1) These explanations account for what is not the fact, for there are as many Christians among cultivated and aristocratic people as in any other class; and--
(2) These explanations, as a rule, would not account for the fact, if it were one. It is nonsense, e.g., to say that wise men in their conceit reject Christianity because it is simple or because it is supernatural; for there is more conceit, not with those who have some knowledge, but with those who have none.
4. Now if we glance at Corinth, it is easy to understand why the classes specified were more reluctant than others to embrace Christianity.
I. As regards the “wise men after the flesh.”
1. By these the apostle did not mean the great sages of antiquity. It would certainly not be anything to boast of if we had to suppose that Christianity rejected them or they it; for one could wish that the majority of Christians had attained to as lofty, as enlightened ideas as some in the golden age of Greek wisdom entertained and taught. But we have to do here with the men of a degenerate time--smatterers, would-be wise men, pretenders to universal knowledge, which is often largest and loudest where ignorance and frivolity divide between them the empire of the human mind.
2. Nor were they thinkers of our modern type.
(1) The principles according to which our scientific men conduct their inquiries are modern discoveries. Our wise men try to discover the facts of nature, life, and history, and construct their theories according to the facts. But exactly the reverse was the common way of the wise men here spoken of.
(2) Our modern thinkers are seekers after truth, and they are as likely to discover the truth of Christianity as other people, if not more so. These ancient wise men, on the other hand, were rather like our ignorant and superstitious masses, who take a side without candid inquiry, and are resolute to defend their side just because it is theirs.
(3) Our literary and scientific men, as far as they are faithful to their vocation, inquire each man for and by himself, and own no allegiance to a party or a master, but to truth alone. But these ancient wise men, as leaders or adherents of their school, enjoyed what credit and influence they had, and were jealous of new opinions, as possibly inimical to their authority and its repute.
II. As regards the mighty and the noble.
1. When Christianity was new it had all the disadvantages of novelty.
(1) So it most repelled those who had least to gain and most to lose by any change. These, of course, were the privileged classes here mentioned.
(2) Remember, too, that the changes which Christianity threatened were the most violent, and therefore the most distasteful possible to these classes. They were free, and a great part of the community were their slaves. It is now a maxim--thanks to Christianity--that property has its duties as well as its rights. But that maxim had no existence then.
(3) Then it was not some magnate of their own lofty order, or even of their own race, who told those lords of many to become the servants of all; it was a company of artisans, fishermen, slaves, foreigners.
(4) Then consider that the gospel was gospel in those days. It was a plain, straightforward declaration of the truth that God is love, and man’s true life is love; that to be selfish is to be damned, to love is to be saved.
2. The gospel has no longer these disadvantages. When sons of nobles are ill-paid clergymen, and sovereigns and statesmen are gratuitous defenders of the faith, there is nothing to hinder the great and noble, any more than the poor and lowly, from professing Christianity. And, as regards the practice of Christianity, the case is not different. The mighty and the noble, as a matter of course, now accept, along with their honours and their privileges, a host of duties, public and social, which are enjoined rather by public opinion than by law. So much are things changed, property now has not only duties as well as rights, but has fewer rights than duties, and there are at least as many of these classes as of any other who exhibit the true spirit of Christianity in lives of faith towards God and charity towards men. (J. Service, D. D.)
The benefits arising from human learning to Christianity
1. Of all the apostles St. Paul was the one endued with the greatest natural powers, cultivated with the most assiduous care, and one would have expected him ever to have been the advocate of knowledge. Against this, however, the text is often quoted. But this admits of a double construction--either “that not many wise men after the flesh” were called to believe the gospel, or were called to preach the gospel. Now, that the former interpretation is erroneous will be apparent when we tell you that, although during Christ’s life the majority of the Pharisees and rulers did not believe on Him (John 7:48; comp. 12:42), immediately after the day of Pentecost a great company of the priests became obedient unto the faith (Acts 6:7), and also that “many of those who used curious arts at Ephesus brought their books together, and burned them before all men” (Acts 19:19-20). Since these two classes, converted to the faith, are to be reckoned amongst the wise and learned, with truth it cannot be said, “Not many wise men after the flesh are called” to become disciples of the Messiah. So we conclude that the text means that “not many wise men after the flesh,” &c., called the Corinthians into the gospel.
2. Should, however, the correctness of the present version be maintained, we still deny that it was written to warn us against the acquisition of human learning, for the use and abuse of knowledge are not identical, and the text thus understood could only apply to the Greeks, who preferred their wisdom to revelation, and to the Jews, who, having misinterpreted their Scriptures, required a sign to confirm that misinterpretation. The passage which was intended to apply to such as these can never be quoted to condemn that which only becomes reprehensible when it is not made subservient to the religion of our Lord. This is a conclusion worthy your attention, inasmuch as, if disproved, it would tend to cause the pious scholar to throw aside all the aids he might derive from history, criticism, and science in explaining and defending the oracles of God. That such a course would prove a serious detriment to religion the records of our race abundantly testify. Where ignorance has prevailed, there infidelity or superstition has abounded, whilst in the train of knowledge more accurate conceptions of the Deity and of social duties have ever followed. When Christianity was spreading many of the wise, indeed, rejected it, but the more obstinate were found among those whose prejudices in favour of their ancient faith remained unshaken, because their minds had not been trained by knowledge to estimate the value of those doctrines propounded for their acceptance. Note, then--
I. The advantages of knowledge to religion.
1. The annals of the Reformation speak an unmistakable language in favour of human acquirements.
2. It is from the arsenal of knowledge that the most formidable weapons have been taken wherewith to resist the assaults of infidelity.
3. The benefits of a knowledge of science, history, &c., to the missionary are simply incalculable.
4. The cultivation of learning greatly conduces to a right understanding of the Bible.
II. The opposition to knowledge commenced in primitive times. Whilst Origen and Clement recommended the study of literature, Tertullian declaimed against it as the source of those heresies which disturbed the peace of the Church. Because philosophers had erred philosophy was condemned; and yet, in defiance of the experience which has proved that there is no necessary connection between philosophy and infidelity, in spite of the fact that Newton and Bacon and Pascal and Boyle have submitted their powerful minds to the teaching of the gospel, the same objection and the same plea is boldly advanced.
III. The abuses to which it is liable.
1. Prior to the promulgation of the gospel (though there then existed minds as powerful as any which have since adorned the pages of history) the grossest immorality prevailed amongst the wise ones of the earth. Hence we deduce the fact that by itself “the wisdom of the world” now, as then, is unable to reform the morals of mankind. “The world by wisdom knew not God”; and the writings of infidels have confirmed the assertion of our apostle.
2. Knowledge is fatally abused when Scripture is wrested from its obvious meaning in order to make it coincide with some cherished theory or to advance some favourite doctrine. Suppose that by an induction of facts we arrive at a conclusion opposed to a certain portion of the Bible, our duty is to extend our observation till we obtain a result in accordance with that indicated in the Word of God. (D. H. Cotes, LL. B.)
God’s strange choice
Note--
I. The elector Some men are saved and some men are not saved. How is this difference caused? The reason why any sink to hell is their sin, and only their sin. But how is it that others are saved? The text answers the question three times--“God hath chosen.” This will be clear if we consider
1. The facts. God elected fallen man, but not the fallen angels; Abraham, the Jews, David, &c. God is a king. Men may set up a constitutional monarchy, and they are right in so doing; but if you could find a being who was perfection itself, an absolute form of government would be undeniably the best. The absolute position of God as king demands that, especially in the work of salvation, His will should be the great determining force.
2. The figures--
(1) Salvation consists in part of an adoption. Who is to have authority in this matter? The children of wrath? Surely not. It must be God who chooses His own children.
(2) The Church, again, is called--
(a) A building. With whom does the architecture rest? With the building? Do the stones select themselves? No; the Architect alone disposes of His chosen materials according to His own will.
(b) Christ’s bride. Would any man here agree to have any person forced upon him as his bride?
II. The election itself. Now observe--
1. How strange is the choice He makes. “He hath not chosen many wise,” &c. If man had received the power of choosing, these are just the persons who would have been selected. “But God hath chosen,” &c. If man had governed the selection, these are the very persons who would have been left out.
2. It is directly contrary to human choice. Man chooses those who would be most helpful to him; God chooses those to whom He can be the most helpful. We select those who may give us the best return; God frequently selects those who most need His aid. We select those who are most deserving; He selects those who are least deserving, that so His choice may be more clearly seen to be an act of grace and not of merit.
3. It is very gracious. It is gracious even in its exclusion. It does not say, “Not any,” it only says, “Not many”; so that the great are not altogether shut out. Grace is proclaimed to the prince, and in heaven there are those who on earth wore coronets and prayed.
4. It is very encouraging. Some of us cannot boast of any pedigree; we have no great learning, we have no wealth, but He has been pleased to choose just such foolish, despised creatures as ourselves.
III. The elected. They are described--
1. Negatively.
(1) “Not many wise men after the flesh.” God has chosen truly wise men, but the sophoi--the men who pretend to wisdom, the cunning, the metaphysical, the rabbis, the doctors, the men who look down with profound scorn upon the illiterate and call them idiots, these are not chosen in any great number. Strange, is it not? and yet a good reason is given. If they were chosen, why then they would say, “Ah! how much the gospel owes to us! How our wisdom helps it!”
(2) “Not many mighty.” And you see why--because the miof the foundation (Christ), of the materials (sinners), of the builders (ministers), of its privileges here, and its ultimate glory in heaven.
2. Has an architect. Infinite wisdom and power. Before this building was commenced there was intention; it is the result of design.
3. Has a good foundation. Christ, called a “stone,” to convey the idea of stability and durability; and a tried stone,” to indicate that it is completely adapted to answer the purpose for which it is laid; “a sure foundation,” because no attacks of its enemies, no revolutions of time, no concussions of earth will ever shake or destroy it.
4. Has a grand superstructure. It is composed of materials properly fitted, to occupy a place in the building (1 Peter 2:5). The stones once had no connection with the building, deeply imbedded in nature’s quarry of guilt; but by the hammer of God’s Word and the energy of the Spirit, they have been detached from the rock, brought from darkness to light, &c. By regeneration, by sanctification, they are fitted for a position in the temple.
5. Has workmen--ministers, all Christian workers, missionaries.
6. Has perfect beauty (Psalms 48:1-14.; Song of Solomon 6:4). See the polished stones, bearing the inscription of “Holiness to the Lord.” See their love, union, benevolence. They are adorned with the righteousness of Christ, and bear the image of God.
II. The special design of the erection.
1. Magnificent. It is “a habitation for God.” What a glorious inhabitant! “God is known in her palaces for a refuge.” “Behold the heaven of heavens,” &c.
2. Gracious (Isaiah 66:1). “The Lord loveth the gates of Zion.”
III. The blessedness of being a part of his building.
1. It is honourable. It is the most glorious building that ever was erected. It is to be allied to the glorious Proprietor Himself.
2. It is advantageous. The state of a person is decided; he has realised the Divine power by which he has been fitted into the temple of God. This produces peace, contentment, joy, hope. He has an interest in all the promises and privileges of this house, and is a participant of all its provisions.
3. It is a state of safety. The Proprietor will never suffer this building to be destroyed. He ever watches over and defends it; He is a wall of fire round about it, angels minister to it, all the attributes of God are pledged for its security. (Homilist.)
The Church God’s building
The metaphor describes the work of God as being not the gathering together of certain devout souls wishing to abstract themselves from the corruptions of the heathen around them, and to shape their own lives after a nobler mode. Such persons might have dwelt in Corinth, exciting no remark, creating no enmity; the worst that could have befallen them would have been an idle scoff as enthusiastic strivers after an ideal of unattainable perfection. But by representing the Christian body as a Divinely erected building, he paints at one stroke a picture of tangible social system rising in the midst of the old heathen world like a new sanctuary in the centre of one of its temple-crowned cities, with the Christian community growing up in Corinth, with its groups of little children and its elder men, its ministry and ordinances of worship, its examples of whole households like that of St. Stephanas, enrolled by baptism among its members. This was not a philosophical school created by Pauline teaching, but an all-comprehensive, all-embracing structure, reared by a Divine hand, the abode of supernatural powers and operations, a structure which invited into it through its ever open gates all of every race, and age, and class, the Jew and the Greek, the vast slave population of the old world, as well as its most privileged citizens; and this in order, having gathered them within its walls, to weld them together into a new social system by bonds and principles which soon would supersede existing ties. Nor is this all. A building implies not a sudden emanation of opinion, but a construction of progressive stages, each based upon that which lies below; from the foundation which the earth hides, to the pinnacle which loses itself in the blue air. And so St. Paul speaks of their being “being built upon the foundation of apostles and prophets,” coupling together the living and the dead as a substructure of the Church of his day. Yes, even that Church of the first-born, in all the fresh light of its new faith, was to regard itself not as a creature of its own age, although Christ had Himself walked the earth in that age; but it was to know that its foundations went back into the depths of eternity, that its creed, short as it was, “Christ, and Him crucified,” gathered up into itself all the past revealings of God. Their legend, St. Paul would tell them, was no system of faith and morals lying on the surface of a single generation; it penetrated into the very secret of them all. The facts were the outcome of God’s determinate counsel working gradually century after century up to its accomplishment from the birth of time. Its precepts of love and holiness were not arbitrary precepts, but derived from the very being of God; thus the corner-stone of the building had been laid before the elder angels began to be. And as God does not create each human being separately, but carries forward His original work continuously, “making of one blood all nations of men,” so with the work of salvation, the Lord does not simply join to Himself those that are being saved, but He adds them to the Church, and that by the instrumentality of those who were Christians before them. Thus, you see, every generation of the baptized is bound together by a spiritual consanguinity with the generations which precede it. The creeds which we inherit from ages, the prayers whose solemn tones are prolonged among us from the remotest times, like the long-drawn note of solemn music through a cathedral; the influence of saints and doctors and confessors, indestructible as that influence is, whether men like it or not; all this is but the outward expression of that essential continuity which, through the one baptism and the one Bread of Life, Jesus Christ, has secured to the fellowship of His disciples. (Bp. Woodford.)
The spiritual temple
I. Its foundation. A wise builder is always most attentive to this, because the stability of the structure can only be secured by that of the foundation (Matthew 7:24). We are thus prepared to find the Church of Christ represented as built upon a rock, i.e., Christ. In His complex nature He becomes, by His obedience and death, the ground on which guilty men are brought to stand and live again in the favour of the Almighty (Acts 4:11-12).
II. The edifice.
1. The Church of Christ is an edifice composed of rational and immortal beings, brought out of a fallen state, to stand in an intimate relation to Him, and to God through Him. They are all united to Him in their hearts by faith, and meet together in that union. This Church hath both an outward form, and an inward grace. The visible Church is composed of all in every place, who make an open profession of faith in Christ. But many of these make this profession in the absence of any Divine principle of faith in their hearts. These are only nominally of the temple of God. They live upon a name. “Thou hast a name, that thou livest, but art dead.” The profession of the rest, however, is that which results from the principle within: for “with the heart man believeth unto righteousness,” &c. These are the true and real temple, “builded together for a habitation of God, through the Spirit.” As the practised eye of the jeweller discerns the real gem from the artificial resemblance, and uses means to make the difference manifest, that the precious may be separated from the vile, so does Christ distinguish those in His Church who are really partakers of “like precious faith,” from those who have the appearance of it only.
2. Such is the analogy to be traced between the spiritual temple of God upon earth, and a material sacred edifice. As far, however, as heavenly things exceed earthly ones, they are incapable of being fully represented by such, e.g.
(1) No stone moves itself to the foundation. It is taken from the quarry and carried to it to be placed upon it, without the possibility of its own concurrence. But here there is a principle of spiritual life, in consequence of which the individual goes to Christ to be redeemed unto God by Him and made to live in His sight. “Unto you that believe, Christ is precious; to whom, coming, as unto a living stone, ye also,” &c.
(2) Every stone in this Divine fabric is immediately united to the Foundation, and all of them that are equally near to it. This cannot be the case with a material building. But the souls of all believers in Christ are equally intimately united to Him by their own personal faith.
(a) The faith of the parent cannot save the child, nor that of the husband the wife.
(b) Neither have we any saving connection with Christ by an outward union to His Church and participation of its ordinances. “Being in the Lord” is a constant phrase of the New Testament in describing a state of salvation.
(3) Every portion of spiritual building makes increase of itself and the whole by the addition of other parts. This is out of question with respect to any erection of man. (J. Leifchild, D. D.)
Character built bit by bit
Remember that the building of a noble and Godlike and God-pleasing character can be erected on the foundation of faith only by constant effort. Growth is not the whole explanation of the process by which a man becomes what God would have him to be. Struggle has to be included as well as growth, and neither growth nor struggle exhaust the New Testament metaphors for progress. This other one of my text is of constant recurrence. It takes the metaphor of a building to suggest the slow, continuous, bit-by-bit effort. You do not rear the fabric of a noble character all at a moment. No man reaches the extremity, either of goodness or baseness, by a leap; you must be content with bit-by-bit work. The Christian character is like a mosaic formed of tiny squares in all but infinite numbers, each one of them separately set and bedded in its place. You have to build by a plan; you have to see to it that each day has its task, each day its growth. You have to be content with one brick at a time. It is a lifelong task, till the whole be finished. And not until we pass from earth to heaven does our building work cease. Continuous effort is the condition of progress. (A. Maclaren, D. D.)
Soul masonry
I. A good plan.
1. What is a good plan?
(1) A plan adapted to its purpose. If the edifice is intended for study, worship, business, recreation, or residence, the plan, to be good, must be fitted for its purpose.
(2) A plan aesthetically pleasing. Nature provides for the aesthetic instinct in boundless varieties of forms and hues. A plan that does not embrace all those lines, and curves, and proportions, and blended shades, that charm the aesthetic instinct, cannot be considered truly good.
2. What is the plan on which moral masonry should proceed? The character of Christ. This ideal has the two grand attributes of architectural excellence, fitness, and beauty. All history shows that such an ideal is to be found nowhere else. Men, alas, are everywhere building character on other plans: some by the plan of sensual pleasure, others by the plan of commercial greed, others by the plan of worldly vanity and ambition. But they are all unsuitable and unlovely. In them the soul is neither happy nor beautiful.
II. Good materials. However fitted and beautiful the plan, if the materials are poor, the stones crumbling, the tiles leaking, the timber rotten, the edifice will be anything but perfect. What are the materials with which we are to build up a good character? They are actions. If these are corrupt, the materials are bad; but if good, then the character is all right. Good actions are actions that spring from a supreme sympathy with the supremely good. Such actions are the gold and the silver and the precious stones that will bear the fires at the last day.
III. A good foundation. What is the good foundation of a character? Not conventional mortality, not religious observances, not orthodox creeds; but Christ and Him only. See in Matthew 7:1-29., the destinies of the wise man who built his house on a rock, and the foolish man who built on the sand. The one endured through the storm, but the other was swept away in utter ruin. (D. Thomas, D. D.)
God’s building
Now this comparison of building supposeth these things--First, that a people of themselves are nothing but so much rubbish, and that it is God who makes them this glorious building. That as you see the temple was built by excellent art. The trees in the forest and the stones in the quarry could never have prepared themselves, nor put themselves into so goodly a structure. So it is here. Men by their own power, their own ability and strength, could never become a fit habitation for the Lord to rest in. Secondly, it implieth that the matter of this building should be sound, precious, and substantial. Oh that you would think of this, what ye ought to be! Holiness to the Lord should be writ on your hands, foreheads, and whole conversation. Thirdly, it implies the gracious presence and power of God among His people. A house is the place where a man continually resides; and this is one great reason why God useth this metaphor to show with what rest and delight He will take up His habitation in His Church. Fourthly, this house or building doth imply God to be the Master therein, that He only may prescribe the laws and orders, what shall be done, and what not; He appoints every one his work and his labour. Fifthly, here is this further in this building. It is not an ordinary building, but a sacred and holy one. Therefore they are called the temple of the living God. Now then, what an astonishing consideration is this? Sixthly, it being a house, all within are servants, and so they are to do their Master’s work, to live to Him. “Whatsoever you do, do all to the glory of God” (1 Corinthians 10:31). Thus this health, this wealth, these parts, this time is none of mine; I must improve it for my Master. Seventhly, it supposeth order and government. The Church of God is a house; now that hath domestical laws. Paul did rejoice to see the Church’s order, and her faith (Colossians 2:5). Eighthly, unity, love, and concord among those that are in the same house. Oh, let this shame all animosities and quarrellings! Are we not of the same house? (A. Burgess.)
The church a building
1. It is a spiritual building. What our Lord Jesus say of His kingdom is true of His building, that it is not of this world--in it, but not of it (John 15:19). It is a building of souls.
2. It is a spacious building of vast extent. “I beheld, and lo, a great multitude,” &c. (Revelation 7:9).
3. It is a high building. Though part of it be here below, yet the top of it is as high as heaven. There it is that the glorious angels are, and the spirits of just men made perfect; all of this building.
4. It is a holy building (Ephesians 2:21). Holiness to the Lord is written upon the front of this building.
5. It is a living building. No other is so. The same who are quickened are “built upon the foundation of the apostles and prophets’ (Ephesians 2:1; Ephesians 2:20).
6. It is a light building. This is one thing that makes a building pleasant, and comfortable--many and large windows. All the world besides is in darkness; it is the Church only that hath the true light.
7. It is a secure, a safe, building. The Church of God is such a building as the ark was (1 Peter 3:20-21).
8. It is a spreading, growing building. (Philip Henry.)