1 Coríntios 3:16-17

DISCOURSE: 1947
THE DANGER OF DEFILING GOD’S TEMPLE

1 Coríntios 3:16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

EVERY passion of the human mind should be called forth in aid of vital godliness. The saints indeed are more influenced by considerations that excite their love and gratitude: but they still need to be sometimes impressed with truths that may awaken a holy fear and jealousy, especially when their conduct has been such as to deserve reproof. The Corinthians were in a high degree culpable on account of their contentions: the Apostle therefore warns them of the consequences of acting in a manner so unworthy of their profession.
In discoursing on his words, we shall consider,

I. The acknowledged privilege of Christians—

Christians, like the temple of old, are the habitation of God—
[The temple was the place where God dwelt in a more especial manner. Not only was the visible symbol of his presence there, but there also he manifested himself to his people in tokens of his love and communications of his grace. Thus does he also now reveal himself in his church [Note: Efésios 2:20.]: yea, every individual believer is thus consecrated to his service, and honoured as his immediate residence [Note: 2 Coríntios 6:16.]

Nor is this a doubtful, but a clear acknowledged, privilege—
[Ignorant people may doubt “whether there be any Holy Ghost [Note: Atos 19:2.]:” but true Christians know him, and know themselves to be his habitation. St. Paul frequently appealed to the Corinthians respecting this, not imagining that any one of them could entertain a doubt of it [Note: Compare with the text, 1 Coríntios 6:19 and 2 Coríntios 13:5.]. They must have often read of it in the Jewish scriptures [Note: Neemias 9:20; Isaías 66:1.] — — — Often too must they have heard it from him: nor could they fail of knowing it from their own experience. If for an instant they reflected on the light, the strength, the consolations with which they had been favoured, they could not but ascribe them to the agency of God’s Spirit — — — and consequently they must be conscious of his dwelling in them as in his temple. Believers at this day have certainly not less grounds for drawing the same inference with respect to themselves: for they also are “a spiritual house [Note: 1 Pedro 2:4.];” and therefore they may, and should, know, that they are in the actual enjoyment of this privilege.]

But as this privilege is attended both with duties and dangers, let us consider,

II.

The declaration founded upon it—

God denounces the heaviest judgments against those who abuse this privilege—
[He would not suffer any unclean person to enter into his temple of old, however free he might be from moral pollution, or however ignorantly he might have contracted his ceremonial defilement [Note: Números 19:13.]. These ordinances were intended to shew, that sin of any kind, and much more such as now prevailed among the Christians at Corinth, was extremely hateful in his sight: such purity does he require in all that come nigh unto him. Doubtless there are errors, both in faith and practice, which, though injurious to his people’s happiness [Note: ver. 15.], will not destroy the relation that subsists between him and them [Note: ver. 12–15.]: but, if they be of such a kind as to affect the foundation of the Christian’s hope, or greatly to dishonour the superstructure, they will surely bring down the divine judgments on all who harbour them [Note: φθείρει, must import such a degree of defilement as has a tendency to destroy; because the destruction menaced is also expressed by the word φθερεῖ.]. This is declared respecting every kind of open immorality [Note: 1 Coríntios 6:18.]: but it is declared also, with very remarkable force and energy, respecting any departure from the principles of the Gospel, or any declension from a life of entire devotedness to God. St. Paul says to these very Corinthians, “I fear, lest as the serpent beguiled Eve through his subtlety, so any of you should be corrupted from the simplicity that is in Christ [Note: 2 Coríntios 11:3. φθαρῇ.].” Why does he use the term “corrupted?” Why does he not say, turned from the simplicity that is in Christ? Why does he use the very same word as in my text is translated by the terms “defile,” and “destroy?” No doubt he intended to shew us, that any great departure from Christian principles would corrupt, defile, and destroy the soul: and it is a fact, that such a dereliction of Christian simplicity does proceed from corruption in the soul, and will generate corruption in the life. This idea is strongly confirmed by what the Apostle elsewhere says of those who propagate specious errors, being “vainly puffed by their fleshly mind [Note: Colossenses 2:18.]. They do, in reality, the devil’s work [Note: The text.]; and him they serve under the semblance of an angel of light [Note: 2 Coríntios 11:13.]. Beware then of his devices, of whatever kind they be, lest ye bring upon yourselves destruction from the Lord.]

This denunciation is even founded on the privilege itself—
[Why was God so jealous of the honour of his temple, but because it was his immediate residence? the more nearly it was connected with him, the more was he himself dishonoured by any pollutions introduced into it. Thus we also, instead of having any reason to hope for impunity on account of our relation to him, are taught to expect rather the heavier indignation, if we provoke the eyes of his glory [Note: Amós 3:2.]. He may not indeed depart instantly and at once; because he is long-suffering as in the days of old. In forsaking his temple at Jerusalem, he removed to the threshold of the temple first [Note: Ezequiel 9:3; Ezequiel 10:4.], and then to the court of the temple [Note: Ezequiel 10:18.], and then to the door of the east gate [Note: Ezequiel 10:19.], and then to the mountain [Note: Ezequiel 11:23.], that very Mount of Olives, from whence Jesus, the brightness of his Father’s glory, and the express image of his person, afterwards took his departure from the midst of them. So he may be often grieved by us before he finally departs from us: but we may so resist his sacred motions as ultimately to “quench” them [Note: Gênesis 6:3; 1 Tessalonicenses 5:19.]: and then he will abandon us to our utter ruin [Note: 2 Crônicas 15:2.Ezequiel 18:24; 2 Pedro 2:22.]

Improvement—
1.

Let us seek to possess this great privilege—

[As to be visited by an earthly monarch would be a higher honour than to be admitted into his palace, so to have God dwelling in our hearts on earth is even a higher honour than to be admitted into his temple above. Shall we not then be solicitous to obtain it? when God has designed that we should even know ourselves possessed of it, and enjoy all the happiness arising from it, shall we treat it with contempt, as a mere phantom of a heated imagination? Let us open wide the doors of our hearts, that the King of glory may enter in [Note: Salmos 24:7.]. With the Spirit of God dwelling in us, we shall have “all good things [Note: Lucas 11:13. with Mateus 7:11.],” peace, joy, strength, purity, yea, an earnest and foretaste of our heavenly inheritance [Note: Efésios 1:13.]. Let us never cease from our importunity till we have obtained from our God this “unspeakable gift [Note: 2 Coríntios 9:15.].”]

2. Let us be careful lest we abuse this privilege—

[Doctrines arising from human systems, even though they be true in themselves, must never be pressed into the service of sin, or be brought to enervate the force of declarations, which, though apparently opposite, are equally clear and true.
If some truths are revealed for the confirming of our stability, others are intended to create within us a holy jealousy. Instead therefore of attempting to invalidate the declaration before us, let us flee from those defilements which alone can make it formidable. Let us maintain that purity of heart which God requires, and study to “be holy as God is holy.” Especially must we guard against abusing our privilege by enthusiastic conceits on the one hand, or presumptuous confidence on the other. The Spirit’s operations do not supersede our efforts, but rather encourage them, and work by them [Note: Filipenses 2:12.]: yet are they not to be discerned, except, like the wind, by their effects [Note: João 3:8.]. Let your life, then, testify that God is with you of a truth. “And I pray God, your whole spirit, and soul, and body, may be sanctified wholly, and preserved blameless unto the coming of our Lord Jesus Christ [Note: 1 Tessalonicenses 5:23.].”]