5. But the chief inference Paul draws from the truth that the Church is God's building is the grave responsibility of those who labour for God in this work. As for Paul's own part in the work, the laying of the foundation, he says that was comparatively easy. There was no chance of his making a mistake there. "Other foundation can no man lay than that is laid, which is Jesus Christ." Any teacher who professes to lay another foundation thereby gives up his claim to be a Christian teacher. If any one proceeds to lay another foundation than Christ, it is not a Christian Church he is meaning to build. He who does not proceed upon the facts of Christ's life and death, he whose instruction does not presuppose Christ as its foundation, may be useful for some purposes of life, but not as a builder of the Christian temple. He who teaches morality without ever hinting that apart from Christ it cannot be attained in its highest form may have his use, but not as a Christian teacher. He who uses the Christian pulpit for the propagation of political or socialist ideas may be a sound and useful teacher; but his proper place is the platform or the House of Commons or some such institution, and not the Christian Church. And the question at present, says Paul, is not what other institutions you may profitably found in the world, but how this institution of the Church, already founded, is to be completed. Other foundation no Christian teacher is proposing to lay; but on this foundation very various and questionable material is being built, in some instances gold, silver, and stones of value, in others wood, hay, stubble.
When Corinth rose from its ruins, it was no uncommon sight to see a miserable hovel reared against the marble wall of a temple or the splendid portico of some deserted palace rendered habitable by a patchwork of mud and straw. What a recent visitor saw at Luxor may be accepted as to some extent true of Corinth: "Mud hovels, mud pigeon-towers, mud yards, and a mud mosque cluster like wasps' nests in and about the ruins. Architraves sculptured with royal titles support the roofs of squalid cabins. Stately capitals peep out from the midst of sheds in which buffaloes, camels, donkeys, dogs, and human beings herd together in unsavoury fellowship." So in Corinth the huge slabs of costly and carefully chiselled stone lay stable as the rock on which they rested, but now the glory of such foundations was dishonoured by squalid superstructures. And the picture in Paul's mind's eye of the Corinthian Church vividly suggested what he had seen while walking among those heterogeneous buildings. He sees the Church rising with a strange mixture of design and material. The foundation, he knows, is the same; but on the solid marble is reared a crazy structure of second-hand and ill-adapted material, here a wall propped up with rotten planking, there a hole stopped with straw, on one side a richly decorated gateway, with gold and silver profusely wrought into its design, on the other side a clay partition or loose boarding. It grieves him to see the incongruous structure. He sees the teachers bringing, with great appearance of diligence, the merest rubbish, wood, hay, stubble, apparently unconscious of the incongruity of their material with the foundation they build upon. He sees them taken with every passing fancy – the lifeless stubble that has lost its living seed of truth, the mud of the common highway, the readiest thoughts that come to hand – and setting these in the temple wall.
What would Paul say did he now see the super-structure which eighteen hundred years have raised on the one foundation? Is any more heterogeneous structure anywhere to be seen than the Church of Christ? How obviously unworthy of the foundation is much that has been built upon it; how many teachers have laboured all their days at erecting what has already been proved a mere house of cards; and how many persons have been built into the living temple who have brought no stability or beauty to the building. How careless often have the builders been, anxious only to have quantity to show, regardless of quality, ambitious to be credited with largely extending the size of the Church apart from any consideration of the worth or worthlessness of the material added. As in any building, so in the Church, additional size is additional danger if the material be not sound.
The soundness of the material which has been built upon the foundation of Christ will, like all things else, be tested. "The day shall declare it;" that light of Christ's presence and dominance over all things, that light which shall penetrate all human things when our true life is entered on —that shall declare it. "The fire shall try every man's work, of what sort it is. If any man's work abide, he shall receive a reward. If any man's work be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire." The Corinthians knew what a trial by fire meant. They knew how the flames had travelled over their own city, consuming all that fire could kindle on, and leaving of the slightly built houses nothing but a charred and useless timber here and there, while the massive marbles stood erect among the ruins; and the precious metals, even though molten, were prized by the conqueror. Against the fire no prayer, no appeal, prevailed. Its judgment and decisions were irreversible; wood, hay, stubble, disappeared: only what was solid and valuable remained. By such irreversible judgment are we and our work to be judged. We are to enter into a life in which the nature and character of the work we have done in this world shall bring upon it utter destruction or a rewarding and growing utility. Fire simply burns up all that will burn and leaves what will not. So shall the new life we are to pass into absolutely annihilate what is not in keeping with it, and leave only what is useful and congruous. There is no question here of admitting explanations, of adducing extenuating circumstances, of appealing to compassion, and so forth. It is a judgment, and a judgment of absolute truth, which takes things as they actually are. The work that has been well and wisely done will stand; foolish, vain, and selfish work will go. We are to pass through the fire.
Paul, with his unfailing discernment, accepts it as a very possible contingency that a Christian man may do poor work. In that case, Paul says, the man will be saved as by fire; his work shall be burned, but himself be scatheless. He shall be in the position of a man whose house has been burnt; the man is saved, but his property, all that he has slowly gathered round him and valued as the fruit of his labour, is gone. He may have received no bodily injury, but he is so stripped that he scarcely knows himself, and the whole thought and toil of his life seem to have gone for nothing. So, says Paul, shall this and that man pass into the heavenly state, hearing behind him as he barely enters the crash of all he has been building up as it falls and leaves for the result of a laborious life a ghastly, charred ruin and a cloud of dust. To have been useless, to have advanced Christ's kingdom not at all, to have spent our life building up a pretentious erection which at last falls about our ears, to come to the end and find that not one solid brick in the whole fabric is of our laying, and that the world would have been quite as well without us – this must be humiliating indeed; but it is a humiliation which all selfish, worldly, and foolishly fussy Christians are preparing for themselves. To many Christians it seems enough that they be doing something. If only they are decently active, it concerns them little that their work is really effecting no good, as if they were active rather for the sake of keeping themselves warm in a chilling atmosphere than to accomplish any good purpose. Work done for this world must be such as will stand inspection and actually do the thing required. Christian work should not be less, but more, thorough.
There is a degree of carelessness or malignity sometimes to be found in those who profess to be Christian teachers which Paul does not hesitate unconditionally to doom. "If any man destroy the temple of God, him shall God destroy." A teacher may in various ways incur this doom. He may in guiding some one to Christ fit him obliquely to the foundation, so that firm rest in Christ is never attained; but the man remains like a loose stone in a wall, unsettled himself and unsettling all around him. Any doctrine which turns the grace of God into licence incurs this doom. To lift stones from the mire they have been lying in and fit them into the temple is good and right, but to leave them uncleansed and unpolished is to disfigure the temple. Any teaching that does not recognise in Christianity the means of becoming holy, and encourages men to believe themselves Christians though they neither have nor wish to have the Spirit of Christ, destroys the temple.
But we are responsible as well as our teachers for the appearance we present in God's temple. The stone that is to occupy a permanent place in a building is carefully squared and beaten into its place, and its level adjusted with the utmost nicety. Would it not make a very obvious change in the appearance and in the strength of the Church if every member of it were at pains to set himself absolutely true to Christ? There is no doubt a good deal of anxiety about our relation to Christ, frequent examining and measuring of our actual position; but does not this too often merely reveal that conscience