1 Corinthians

They were not natural men; but they were carnal (not spiritual) men, so that the apostle had to feed them with milk and not with meat which was only fit for those that were of full age. That with which they nourished their pride was a proof of this — their divisions into schools of doctrine. Paul, no doubt, had planted; Apollos watered. It was well. But it was God alone who gave the increase. Moreover the apostle had laid the foundation of this building of God, the assembly at Corinth; others had built since — had carried on the work of the edification of souls. Let every one take heed. There was but one foundation; it was laid. But in connection with it, they might teach things solid or worthless and form souls by one or the other — perhaps even introduce souls won by such vain doctrines among the saints. The work would be proved, sooner or later, by some day of trial. If they had wrought in the work of God, with solid materials, the work would stand; if not, it would come to nothing. The effect, the fruit of labour, would be destroyed — the man who had wrought be saved, because he had built on the foundation — had true faith in Christ. Yet the shaking, caused by the failure of all that he had thought genuine,* would be apt, for himself, to shake the consciousness of his connection with, and confidence in, the foundation. He should be saved as through the fire. He who had wrought according to God should receive the fruit of his labour. If any one corrupted the temple of God — introduced that which destroyed fundamental truths, he should be destroyed himself.
{* Remark here, the very important instruction as to the assembly viewed as God's building. In Matthew 16 we have Christ's building, and Satan's power cannot prevail against it. This building will go on till complete at the end. Hence in 1 Peter 2 and Ephesians 2 we have no workman, and the stones come, and the building grows. It is Christ's own work: He builds, and the building is not yet complete. Here it is God's building; but there is a builder, and man's responsibility comes in. There is a wise master-builder, or it may be those who build with wood, hay, and stubble — yea, even those who corrupt. In Ephesians 2 there is also a present building, but it is the fact viewed abstractedly. Here the responsibility is formally stated. The confusion of Christ's building (not yet finished) and man's building, the applying the promise made to one to the other which rests on man's responsibility and is a present building on earth, is one grand source of Popish and Puseyite errors. Against Christ's work nothing can prevail. Man may build with wood and hay and stubble, and his work be destroyed, as it will.}

The subject then is ministerial labour, carried on by means of certain doctrines, either good, worthless, or subversive of the truth; and the fruits which this labour would produce. And there are three cases; the work good as well as the workman; the work vain, but the workman saved; the corrupter of God's temple — here the workman would be destroyed.

Finally, if any one desired to be wise in this world, let him become unintelligent in order to be wise. God counted the wisdom of the wise as foolishness, and would take them in their own craftiness. But in this the saints were below their privileges. All things were theirs, since they were the children of God. "All things are yours" — Paul, Apollos, all things — you are Christ's, and Christ is God's.