But as unto carnal ( all' hōs sarkinois ).

Latin carneus . "As men o’ flesh,"Braid Scots; "as worldlings,"Moffatt. This form in ̇inos like lithinos in 2Co 3:3 means the material of flesh, "not on tablets of stone, but on fleshen tablets on hearts."So in Heb 7:16. But in Rom 7:14 Paul says, "I am fleshen (sarkinos ) sold under sin,"as if sarkinos represented the extreme power of the sarx . Which does Paul mean here? He wanted to speak the wisdom of God among the adults (1Co 2:6), the spiritual (hoi pneumatikoi , 1Co 2:15), but he was unable to treat them as pneumatikoi in reality because of their seditions and immoralities. It is not wrong to be sarkinos , for we all live in the flesh (en sarki , Gal 2:20), but we are not to live according to the flesh (kata sarka , Rom 8:12). It is not culpable to a babe in Christ (nēpios , 1Co 13:11), unless unduly prolonged (1Co 14:20; Heb 5:13.). It is one of the tragedies of the minister’ s life that he has to keep on speaking to the church members "as unto babes in Christ"(hōs nēpiois en Christōi ), who actually glory in their long babyhood whereas they ought to be teachers of the gospel instead of belonging to the cradle roll. Paul’ s goal was for all the babes to become adults (Col 1:28).

I fed you with milk, not with meat ( gala humas epotisa , ou brōma ).

Note two accusatives with the verb, epotisa , first aorist active indicative of potizō , as with other causative verbs, that of the person and of the thing. In the lxx and the papyri the verb often means to irrigate. Brōma does not mean meat (flesh) as opposed to bread, but all solid food as in "meats and drinks"(Heb 9:7). It is a zeugma to use epotisa with brōma . Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel.

For ye are yet carnal ( eti gar sarkikoi este ).

Sarkikos , unlike sarkinos , like ikos formations, means adapted to, fitted for the flesh (sarx ), one who lives according to the flesh (kata sarka ). Paul by psuchikos describes the unregenerate man, by pneumatikos the regenerate man. Both classes are sarkinoi made in flesh, and both may be sarkikoi though the pneumatikoi should not be. The pneumatikoi who continue to be sarkinoi are still babes (nēpioi ), not adults (teleioi ), while those who are still sarkikoi (carnal) have given way to the flesh as if they were still psuchikoi (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves.

Jealousy and strife ( zēlos kai eris ).

Zeal (zēlos from zeō , to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Rom 10:2) and easily becomes jealousy (same root through the French jaloux ) as zeal. Ardour may be like the jealousy of God (2Co 11:2) or the envy of men (Act 5:17). Eris is an old word, but used only by Paul in N.T. (see note on 1Co 1:11). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still sarkikoi and walking according to men, not according to the Spirit of Christ.

For when one saith ( hotan gar legēi tis ).

Indefinite temporal clause with the present subjunctive of repetition (Robertson, Grammar , p. 972). Each instance is a case in point and proof abundant of the strife.

Of Paul ( Paulou ).

Predicate genitive, belong to Paul, on Paul’ s side.

Of Apollos ( Apollō ).

Same genitive, but the form is the so-called Attic second declension. See the nominative Apollōs in 1Co 3:5.

Men ( anthrōpoi ).

Just mere human creatures (anthrōpoi , generic term for mankind), in the flesh (sarkinoi ), acting like the flesh (sarkikoi ), not pneumatikoi , as if still psuchikoi . It was a home-thrust. Paul would not even defend his own partisans.

What then? ( ti ouṉ ).

He does not say tis (who), but ti (what), neuter singular interrogative pronoun.

Ministers ( diakonoi ).

Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as dia and konis "raising dust by hastening."In the Gospels it is the servant (Mat 20:26) or waiter (Joh 2:5). Paul so describes himself as a minister (Col 1:23, Col 1:25). The technical sense of deacon comes later (Phi 1:1; 1Ti 3:8, 1Ti 3:12).

As the Lord gave to him ( hōs ho Kurios edōken ).

Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1 Corinthians 3; 4 and it is made plain in chapter 1 Corinthians 12.

I planted ( egō ephuteusa ).

First aorist active indicative of old verb phuteuō . This Paul did as Luke tells us in Acts 18:1-18.

Apollos watered ( Apollōs epotisen ).

Apollos irrigated the church there as is seen in Acts 18:24-19:1. Another aorist tense as in 1Co 3:2.

But God gave the increase ( alla ho theos ēuxanen ).

Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, Corinthians-labourers with God in God’ s field (1Co 3:9). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.

So then neither - neither - but ( Hōste outė̇outė̇all' ).

Paul applies his logic relentlessly to the facts. He had asked what (ti ) is Apollos or Paul (1Co 3:5). The answer is here.

Neither is anything ( ti )

the one who plants nor the one who waters. God is the whole and we are not anything.

Are one ( hen eisin ).

The neuter singular again (hen , not heis ) as with the interrogative ti and the indefinite ti . By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written.

According to his own labour ( kata ton idion kopon ).

God will bestow to each the reward that his labour deserves. That is the pay that the preacher is sure to receive. He may get too little or too much here from men. But the due reward from God is certain and it will be adequate however ungrateful men may be.

God’ s fellow-workers ( theou sunergoi ).

This old word (Corinthians-workers of God) has a new dignity here. God is the major partner in the enterprise of each life, but he lets us work with him. Witness the mother and God with the baby as the product.

God’ s husbandry ( theou geōrgion ).

God’ s tilled land (gē , ergon ). The farmer works with God in God’ s field. Without the sun, the rains, the seasons the farmer is helpless.

God’ s building ( theou oikodomē ).

God is the Great Architect. We work under him and carry out the plans of the Architect. It is building (oikos , house, demō , to build). Let us never forget that God sees and cares what we do in the part of the building where we work for him.

As a wise masterbuilder ( hōs sophos architektōn ).

Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word architektōn , our architect. Tektōn is from tiktō , to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Mat 13:55; Mar 6:3). Archi̇ is an old inseparable prefix like archaggelos (archangel), archepiscopos (archbishop), archiereus (chiefpriest). Architektōn occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (tektones , carpenters) work under the direction of the architect (Plato, Statesman , 259). "As a wise architect I laid a foundation"(themelion ethēka ). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luk 6:48; Luk 14:29), a cognate accusative for themelion . The substantive themelion is from the same root the as ethēka (ti̇thēmi ). We cannot neatly reproduce the idiom in English. "I placed a placing"does only moderately well. Paul refers directly to the events described by Luke in Acts 18:1-18. The aorist ethēka is the correct text, not the perfect tetheika .

Another buildeth thereon ( allos epoikodomei ).

Note the preposition epi with the verb each time (1Co 3:10, 1Co 3:11, 1Co 3:12, 1Co 3:14). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come.

Take heed how he buildeth thereon ( blepetō pōs epoikodomei ).

The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

Other foundation ( themelion allon ).

The gender of the adjective is here masculine as is shown by allon . If neuter, it would be allo . It is masculine because Paul has Christ in mind. It is not here heteron a different kind of gospel (heteron euaggelion , Gal 1:6; 2Co 11:4) which is not another (allo , Gal 1:7) in reality. But another Jesus (2Co 11:4, allon Iēsoun ) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation.

Than that which is laid, which is Christ Jesus ( para ton keimenon ,hos estin Iēsous Christos ).

Literally, "alongside (para ) the one laid (keimenon ),"already laid (present middle participle of keimai , used here as often as the perfect passive of tithēmi in place of tetheimenon ). Paul scouts the suggestion that one even in the interest of so-called "new thought"will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted Psa 118:22. to the members of the Sanhedrin who challenged his authority (Mar 11:10.; Mat 21:42-45; Luk 20:17.). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone (akrogōnaios , Eph 2:20). All believers are living stones in this temple (1Pe 2:5). But there is only one foundation possible.

Gold, silver, precious stones, wood, hay, stubble ( chrusion , argurion , lithous timious , xula , chorton , kalamēn ).

The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other"(Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay (chortos , grass, as in Mar 6:39) and stubble (kalamē , old word for stubble after the grain is cut, here alone in the N.T., though in lxx as Ex 5:12) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul’ s metaphor refers to the persons as in God’ s building in 1Co 3:9 or to the character of the teaching as in 1Co 3:13. Probably both ideas are involved, for look at the penalty on shoddy work (1Co 3:15) and shoddy men (1Co 3:17). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A Corinthians-worker with God in this great temple should put in his very best effort.

The day ( hē hēmera ).

The day of judgment as in 1Th 5:4 (which see), Rom 13:12; Heb 10:25. The work (ergon ) of each will be made manifest. There is no escape from this final testing.

It is revealed in fire ( en puri apokaluptetai ).

Apparently "the day"is the subject of the verb, not the work, not the Lord. See 2Th 1:8; 2Th 2:8. This metaphor of fire was employed in the O.T. (Dan 7:9.; Mal 4:1) and by John the Baptist (Mat 3:12; Luk 3:16.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ( the fire itself will test , to pur auto dokimasei ) the quality of the material used in the building, of what sort it is (hopoion estin ), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes.

If any man’ s work shall abide ( ei tinos to ergon menei ).

Condition of the first class with future indicative, determined as fulfilled, assumed as true. When the fire has done its work, what is left? That is the fiery test that the work of each of us must meet. Suitable reward (Mat 20:8) will come for the work that stands this test (gold, silver, precious stones)

Shall be burned ( katakaēsetai ).

First-class condition again, assumed as true. Second future (late form) passive indicative of katakaiō , to burn down, old verb. Note perfective use of preposition kata , shall be burned down. We usually say "burned up,"and that is true also, burned up in smoke.

He shall suffer loss ( zēmiōthēsetai ).

First future passive indicative of zēmiō , old verb from zēmia (damage, loss), to suffer loss. In Mat 16:26; Mar 8:36; Luk 9:25 the loss is stated to be the man’ s soul (psuchēn ) or eternal life. But here there is no such total loss as that. The man’ s work (ergon ) is burned up (sermons, lectures, books, teaching, all dry as dust).

But he himself shall be saved ( autos de sōthēsetai ).

Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ.

Yet so as through fire ( houtōs de hōs dia puros ).

Clearly Paul means with his work burned down (1Co 3:15). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.

Ye are a temple of God ( naos theou este ).

Literally, a sanctuary (naos , not hieron , the sacred enclosure, but the holy place and the most holy place) of God. The same picture of building as in 1Co 3:9 (oikodomē ), only here the sanctuary itself.

Dwelleth in you ( en humin oikei ).

The Spirit of God makes his home (oikei ) in us, not in temples made with hands (Act 7:48; Act 17:24).

Destroyeth ( phtheirei ).

The outward temple is merely the symbol of God’ s presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb phtheirō means to corrupt, to deprave, to destroy. It is a gross sin to be a church-wrecker. There are actually a few preachers who leave behind them ruin like a tornado in their path.

Him shall God destroy ( phtherei touton ho theos ).

There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man’ s soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself.

Holy ( hagios ).

Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God"(ton naon tou theou ), but the spiritual organization or organism of God’ s people in whom God dwells, "which temple ye are"(hoitines este humeis ). The qualitative relative pronoun hoitines is plural to agree with humeis (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In 1Co 6:19 Paul reminds the Corinthians again that the body is the temple (naos , sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.

Let no man deceive himself ( Mēdeis heauton exapatō ).

A warning that implied that some of them were guilty of doing it (mē and the present imperative). Excited partisans can easily excite themselves to a pious phrenzy, hypnotize themselves with their own supposed devotion to truth.

Thinketh that he is wise ( dokei sophos einai ).

Condition of first class and assumed to be true. Predicate nominative sophos with the infinitive to agree with subject of dokei (Robertson, Grammar , p. 1038). Paul claimed to be "wise"himself in 1Co 3:10 and he desires that the claimant to wisdom may become wise (hina genētai sophos , purpose clause with hina and subjunctive) by becoming a fool (mōros genesthō , second aorist middle imperative of ginomai ) as this age looks at him. This false wisdom of the world (1Co 1:18-20, 1Co 1:23; 1Co 2:14), this self-conceit, has led to strife and wrangling. Cut it out.

Foolishness with God ( mōria para tōi theōi ).

Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes Job 5:13.

That taketh ( ho drassomenos ).

Old verb drassomai , to grasp with the hand, is used here for the less vivid word in the lxx katalambanōn . It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job is quoted in the N.T. only here and in Rom 11:35 and both times with variations from the lxx. This word occurs in Ecclesiasticus 26:7; 34:2. In Psalms 2:12 the lxx has draxasthe paideias , lay hold on instruction.

Craftiness ( panourgiāi ).

The panourgos man is ready for any or all work (if bad enough). So it means versatile cleverness (Robertson and Plummer), astutia (Vulgate).

And again ( kai palin ).

Another confirmatory passage from Psa 94:11.

Reasonings ( dialogismous ).

More than cogitationes (Vulgate), sometimes disputations (Phi 2:14). Paul changes "men"of lxx to wise (sophōn ) in harmony with the Hebrew context.

Vain ( mataioi ).

Useless, foolish, from matē , a futile attempt.

Wherefore let no one glory in men ( hōste mēdeis kauchasthō en anthrōpois ).

The conclusion (hōste ) from the self-conceit condemned. This particle here is merely inferential with no effect on the construction (hōŝte = and so) any more than oun would have, a paratactic conjunction. There are thirty such examples of hōste in the N.T., eleven with the imperative as here (Robertson, Grammar , p. 999). The spirit of glorying in party is a species of self-conceit and inconsistent with glorying in the Lord (1Co 1:31).

Yours ( humōn ).

Predicate genitive, belong to you. All the words in this 1Co 3:22 and 1Co 3:23 are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except kosmos (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present (enestōta , second perfect participle of enistēmi ) and things to come divide two classes. Few of the finer points of Greek syntax need more attention than the absence of the article. We must not think of the article as "omitted"(Robertson, Grammar , p. 790). The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here.

Carnal ( σαρκίνοις )

Made of flesh. See on Rom 7:14, and see on flesh , Rom 7:5.

Babes ( νηπίοις )

From νη not , and ἔπος a word . Strictly, non-speakers . Compare the Latin infans . Strongly contrasted with perfect ; see on 1Co 2:6.

I fed ( ἐπότισα )

Lit., I gave you to drink . An instance of the rhetorical figure zeugma , by which one verb is attached to two nouns, of which it only suits the meaning of one, but suggests a verb suitable for the other. Thus " gave to drink " is applied to meat as well as to milk . For another illustration see hindering (A.V. and Rev., forbidding ), 1Ti 4:3.

Carnal ( σαρκικοί )

Here the milder word is used (see 1Co 3:1), having the nature of flesh . In 1Co 3:1, Paul would say that he was compelled to address the Corinthians as unspiritual, made of flesh . Here he says that though they have received the Spirit in some measure, they are yet under the influence of the flesh.

Another ( ἕτερος )

See on Mat 6:24. Not merely another , numerically, but another of different affinities and prepossessions.

Carnal

The best texts read ἄνθρωποι men . Are ye not mere men?

But ministers

Omit but , and place the interrogations after Paul and Apollos , respectively, as Rev. For ministers see on Mat 20:26; see on Mar 9:35. Servants , not heads of parties .

Planted - watered - gave the increase ( ἐφύτευσα - ἐπότισεν - ηὔξανεν )

The first two verbs are in the aorist tense, marking definite acts; the third is in the imperfect, marking the continued gracious agency of God, and possibly the simultaneousness of His work with that of the two preachers. God was giving the increase while we planted and watered. There is a parallel in the simultaneous work of Satan with that of the preachers of the word as indicated by the continuous presents in Mat 13:19. See note there.

Anything

The devoted Angelique Arnauld, of Port Royal, when her sister condoled with her on the absence of her confessor, Singlier, replied: " I have never put a man in God's place. He can have only what God gives him; and God gives him something for us only when it is His will that we should receive it through him."

God's

In this and the two following clauses, God is emphatic. " It is of God that ye are the fellow-workers."

Husbandry ( γεώργιον )

Rev., in margin, tilled land . Only here in the New Testament. Bengel says: " Embracing field, garden, and vineyard."

Building ( οἰκοδομή )

Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. " In his epistles," says Archdeacon Farrar, " we only breathe the air of cities and synagogues." The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1Pe 2:5. See edify , edification , build , Act 9:31; Rom 15:20; 1Co 8:1; 1Co 8:10, where emboldened is literally built up , and is used ironically. Also Rom 14:19; Rom 15:2; 1Co 14:3; Eph 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Heb 3:3, Heb 3:4, built , builded , represent κατασκευάζω to prepare . In Heb 11:10, τεχνίτης artificer , and δημιουργὸς , lit., a workman for the public: A.V., builder and maker . This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: " I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe." See on Act 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1Co 3:6-9, and the latter in 1Co 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work.

Grace

The special endowment for his apostolic work. Compare Rom 1:5, grace and apostleship: Rom 12:3, Rom 12:6; Eph 3:7, Eph 3:8.

Wise ( σοφὸς )

Skillful. See on Jam 3:13.

Master-builder ( ἀρχιτέκτων )

Only here in the New Testament. " The architect does not work himself, but is the ruler of workmen" (Plato, " Statesman," 259).

Foundation

The importance which Paul attached to the foundation was figured by the care employed in laying the foundation of the great Ephesian temple. " To avoid the danger of earthquakes, its foundations were built at vast cost on artificial foundations of skin and charcoal laid over the marsh" (Farrar).

If any man build, etc.

It is important to have a clear conception of Paul's figure, which must be taken in a large and free sense, and not pressed into detail. He speaks of the body of truth and doctrine which different teachers may erect on the one true foundation - Jesus Christ. This body is the building. The reference is to a single building, as is shown by 1Co 3:16; not to a city with different buildings of different materials. The figure of Christ as the foundation of a city does not occur in the New Testament. To this structure different teachers (builders) bring contributions of more or less value, represented by gold, wood, hay, etc. These are not intended to represent specific forms of truth or of error, but none of them are to be regarded as anti-Christian, which would be inconsistent with building on the true foundation. It is plainly implied that teachers may build upon the true foundation with perishable or worthless materials. This appears in the history of the Church in the false interpretations of scripture, and the crude or fanatical preaching of sincere but ignorant men. The whole structure will be brought to a final and decisive test at the day of judgment, when the true value of each teacher's work shall be manifested, and that which is worthless shall be destroyed. The distinction is clearly made between the teacher and the matter of his teaching. The sincere but mistaken teacher's work will be shown to be worthless in itself, but the teacher himself will be saved and will receive the reward of personal character, and not of good building. Luther alluded to this verse in his unfortunate description of the Epistle of James as " an epistle of straw."

Stubble ( καλάμην )

Not the same as κάλαμος a reed . See Rev 11:1; Rev 21:15; and on 3Jo 1:13. This word means a stalk of grain after the ears have been cut off. It was used for thatch in building. Virgil, " Aeneid," 654, alludes to the temple of Jupiter Capitolinus with its roof bristling with stubble.

Shall suffer loss ( ζημιωθήσεται )

He shall be mulcted , not punished . See on Mat 16:26; see on Luk 9:25.

He himself shall be saved

Compare Dante of Constantine:

" The next who follows, with the laws and me,

Under the good intent that bore bad fruit

Became a Greek by ceding to the pastor;

Now knoweth he how all the ill deduced

From his good action is not harmful to him,

Although the world thereby may be destroyed."

" Paradiso ," xx . 55-60 .

By fire ( διὰ πυρός )

Better, Rev., through fire. He will escape as through the fire that consumes his work, as one does through the flames which destroy his house.

Temple ( ναὸς )

Or sanctuary . See on Mat 4:5. Compare Eph 2:21; 2Co 6:16.

Defile ( φθείρει )

Rev., more correctly, destroy . This is the primary and almost universal meaning in classical Greek. In a fragment of Euripides it occurs of dishonoring a female. Sophocles uses it of women pining away in barrenness, and Plutarch of mixing pure colors. The phrase seems to be used here according to the Jewish idea that the temple was destroyed or corrupted by the slightest defilement or damage, or by neglect on the part of its guardians. Ignatius says: " οἱ οἰκοφθόροι ; violators of the house (of God) shall not inherit the kingdom of God" (To the Ephesians, 16).

Which temple ( οἵτινες )

Temple is not in the Greek. The double relative which refers to the epithet holy ; " of which holy character or class ye are."

He taketh ( ὁ δρασσόμενος )

Cited from Job 5:13, but not following the Septuagint verbally. The verb occurs only here, meaning to grasp with the hand . Rev., more accurately, gives the force of the participle with the article, he that taketh . This is the only allusion to the book of Job in the New Testament, except Jam 5:11.

All things are yours

The categories which follow form an inventory of the possessions of the Church and of the individual Christian. This includes: the christian teachers with different gifts; the world, life, and things present; death and things to come. In Christ, death becomes a possession, as the right of way between things present and things to come.

Things present ( ἐνεστῶτα )

See on Rom 8:38.

Ye are Christ's

A summary of the title following the inventory . Compare Rom 8:17.

He spoke before, 1Co 2:1, of his entrance, now of his progress, among them.

Adult, experienced Christians. But as unto men who were still in great measure carnal, as unto babes in Christ - Still weak in grace, though eminent in gifts, 1Co 1:5.

The first and plainest truths of the gospel. So should every preacher suit his doctrine to his hearers.

As mere men; not as Christians, according to God.

St. Paul named himself and Apollos, to show that he would condemn any division among them, even though it were in favour of himself, or the dearest friend he had in the world.

For the Spirit of God allows no party zeal.

Or servants. By whom ye believed, as the Lord, the Master of those servants, gave to every man.

Is all in all: without him neither planting nor watering avails.

Which is another argument against division. Though their labours are different. they are all employed in one general work, - the saving souls. Hence he takes occasion to speak of the reward of them that labour faithfully, and the awful account to be given by all.

Not according to his success; but he who labours much, though with small success, shall have a great reward.

Has not all this reasoning the same force still? The ministers are still surely instruments in God's hand, and depend as entirely as ever on his blessing, to give the increase to their labours. Without this, they are nothing: with it, their part is so small, that they hardly deserve to be mentioned. May their hearts and hands be more united; and, retaining a due sense of the honour God doeth them in employing them, may they faithfully labour, not as for themselves, but for the great Proprietor of all, till the day come when he will reward them in full proportion to their fidelity and diligence!

God's labourers, and fellowlabourers with each other.

This is the sum of what went before: it is a comprehensive word, taking in both a field, a garden, and a vineyard.

This is the sum of what follows.

This he premises, lest he should seem to ascribe it to himself.

That all his doctrines may be consistent with the foundation.

On which the whole church: and all its doctrines, duties, and blessings may be built.

In the counsels of divine wisdom, in the promises and prophecies of the Old Testament, in the preaching of the apostles, St. Paul in particular.

Who, in his person and offices, is the firm, immovable Rock of Ages, every way sufficient to bear all the weight that God himself, or the sinner, when he believes, can lay upon him.

Three sorts of materials which will bear the fire; true and solid doctrines. Wood, hay, stubble - Three which will not bear the fire. Such are all doctrines, ceremonies, and forms of human invention; all but the substantial, vital truths of Christianity.

To all the world.

What faith beholds as so certain and so near is spoken of as already present. By fire; yea, the fire shall try every one's work, of what sort it is - The strict process of that day will try every man's doctrines, whether they come up to the scripture standard or not. Here is a plain allusion to the flaming light and consuming heat of the general conflagration. But the expression, when applied to the trying of doctrines, and consuming those that are wrong, is evidently figurative; because no material fire can have such an effect on what is of a moral nature. And therefore it is added, he who builds wood, hay, or stubble, shall be saved as through the fire - Or, as narrowly as a man escapes through the fire, when his house is all in flames about him.

This text, then, is so far from establishing the Romish purgatory, that it utterly overthrows it. For the fire here mentioned does not exist till the day of judgment: therefore, if this be the fire of purgatory, it follows that purgatory does not exist before the day of judgment.

A peculiar degree of glory. Some degree even the other will receive, seeing he held the foundation; though through ignorance he built thereon what would not abide the fire.

The loss of that peculiar degree of glory.

All Christians.

The most noble kind of building, 1Co 3:9.

Destroy a real Christian, by schisms, or doctrines fundamentally wrong.

He shall not be saved at all; not even as through the fire."

Such as the world accounts so.

In God's account.

For all the boasted wisdom of the world is mere foolishness in the sight of God.

Not only while they think they are acting wisely, but by their very wisdom, which itself is their snare, and the occasion of their destruction. Job 5:13.

Empty, foolish; they and all their thoughts. Psa 94:11.

Upon the whole.

So as to divide into parties on their account.

and we in particular. We are not your lords, but rather your servants.

We are all equally yours, to serve you for Christ's sake.

This leap from Peter to the world greatly enlarges the thought, and argues a kind of impatience of enumerating the rest. Peter and every one in the whole world, however excellent in gifts, or grace, or office, are also your servants for Christ's sake. Or life, or death - These, with all their various circumstances, are disposed as will be most for your advantage.

On earth.

In heaven. Contend, therefore, no more about these little things; but be ye united in love, as ye are in blessings.

His property, his subjects. his members.

As Mediator, he refers all his services to his Father's glory.

That is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate (1Co 2:14), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (1Co 3:3) in many respects, notwithstanding their conversion (1Co 1:4-9).

Contrasted with the perfect (fully matured) in Christ (Col 1:28; compare Heb 5:13-14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 1Co 1:5, 1Co 1:7; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (Eph 4:13). In Rom 7:14, also the oldest manuscripts read, "I am a man of flesh."

(Heb 5:12).

The elementary "principles of the doctrine of Christ."

Jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [BENGEL]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [GROTIUS]. His language becomes severer now as He proceeds; in 1Co 1:11 he had only said "contentions," he now multiplies the words (compare the stronger term, 1Co 4:6, than in 1Co 3:21).

For "strife" is a "work of the flesh" (Gal 5:20). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.

As unregenerate men (compare Mat 16:23). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Rom 8:4; Gal 5:25-26).

(1Co 1:12).

The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate (1Co 3:3).

Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!

The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.

The oldest manuscripts have no "but." "Who is Apollos . . . Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."

That is, to the several hearers, for it was GOD that "gave the increase" (1Co 3:6).

(Act 18:1; Act 19:1). Apollos at his own desire (Act 18:27) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.

That is, the growth (1Co 3:10; Act 18:27). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.

Namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), GOD." Here follows a parenthesis, 1Co 3:8-21, where "Let no man glory in men" stands in antithetic contrast to "God" here.

Essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.

Rather "but every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive his own (emphatically repeated) reward, according to his own labor." The reward is something over and above personal salvation (1Co 3:14-15; 2Jo 1:8). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not successful, but) faithful servant, enter thou into the joy of thy Lord" (Mat 25:23).

Translate, as the Greek collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring with, but under, and belonging to Him as His servants, 2Co 5:20; 2Co 6:1; compare Act 15:4; see on 1Th 3:2) of God that ye are the field (or tillage), of God that ye are the building" [ALFORD]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used (Eph 2:21-22; Eph 4:29).

Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [CHRYSOSTOM]. The "grace" is that "given" to him in common with all Christians (1Co 3:5), only proportioned to the work which God had for him to do [ALFORD].

That is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none (Luk 6:49). Christ is the foundation (1Co 3:11).

Who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare 1Co 4:15). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [BENGEL].

With what material [ALFORD]. How far wisely, and in builder-like style (1Pe 4:11).

Here the building or superstructure raised on Christ the "foundation," laid by Paul (1Co 2:2) is not, as in Eph 2:20-21, the Christian Church made up of believers, the "lively stones" (1Pe 2:5), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.

(Isa 28:16; Act 4:12; Eph 2:20).

My warning ("take heed," &c. 1Co 3:10) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus, GOD-SAVIOUR; Christ, MESSIAH or ANOINTED.

A man can not lay any other, since the only one recognized by God has been already laid.

Rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire (Rev 21:18-19), are teachings that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the persons cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost (1Pe 1:7; compare 1Co 4:12). On the other hand, the lightest straw feeds the fire [BENGEL] (Mat 5:19).

Each teacher's superstructure on the foundation.

Of the Lord (1Co 1:8; Heb 10:25; 1Th 5:4). The article is emphatic, "The day," that is, the great day of days, the long expected day.

Old English for "make it clear" (1Co 4:4).

It, that is, "every man's work." Rather, "He," the Lord, whose day it is (2Th 1:7-8). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, Rev 22:10, Rev 22:20) in fire" (Mal 3:3; Mal 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (2Co 5:10; compare Mar 9:49). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [WHATELY].

Abide the testing fire (Mat 3:11-12).

Which he built on the foundation.

Wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" (2Co 1:14; Phi 2:16; 1Th 2:19).

If any teacher's work consist of such materials as the fire will destroy [ALFORD].

That is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation (1Co 3:12; 2Jo 1:6).

Rather, "so as through fire" (Zec 3:2; Amo 4:11; Jud 1:23). "Saved, yet not without fire" (Rom 2:27) [BENGEL]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [ALFORD]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [BENGEL]; Mal 3:1-2; Mal 4:1, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [ALFORD]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare Phi 3:15).

It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."

All Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" (1Pe 2:5) individually.

God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells (1Co 6:19; Joh 4:23-24). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual (Luk 1:10; Luk 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (Mal 1:11; Mat 18:20; 1Pe 2:5) [VITRINGA].

Rather as the Greek verb is the same in both cases, "destroy . . . destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple (Lev 16:2; Dan 5:2-3, Dan 5:30), so eternal death is the penalty of marring the spiritual temple--the Church. The destroyers here (1Co 3:16-17), are distinct from the unwise or unskilful builders (1Co 3:12, 1Co 3:15); the latter held fast the "foundation" (1Co 3:11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on 1Co 3:10), [ESTIUS and NEANDER]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" (Exo 19:6; 1Pe 2:9; Rev 1:6). As the Aaronic priests were doomed to die if they violated the old temple (Exo 28:43), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (Heb 12:14; Heb 10:26, Heb 10:31).

Inviolable (Hab 2:20).

Rather, "the which (that is, holy) are ye" [ALFORD], and, therefore, want of holiness on the part of any of you (or, as ESTIUS, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. GROTIUS supports English Version.

That is, is, and is regarded by himself and others.

Wise in mere worldly wisdom (1Co 1:20).

By receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [ALFORD]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [ESTIUS].

In the judgment of God.

In Job 5:13. The formula of quoting SCRIPTURE used here, establishes the canonicity of Job.

Proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh . . . the whole of the sentence not being quoted, but only the part which suited Paul's purpose.

Quotation from Psa 94:11. There it is of men; here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the Greek and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" (Psa 94:2) and worldly-wise, whom God in Psa 94:8 calls "fools," though they "boast themselves" of their wisdom in pushing their interests (Psa 94:4).

Resuming the subject from 1Co 3:4; compare 1Co 1:12, 1Co 1:31, where the true object of glorying is stated: "He that glorieth, let him glory in THE LORD." Also 1Co 4:6, "That no one of you be puffed up for one against another."

Not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good (Rom 8:28). Ye are not for the sake of them, but they for the sake of you (2Co 4:5, 2Co 4:15). They belong to you, not you to them.

Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (1Co 1:12). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, 1Co 1:12, professed to belong); but, instead, substitutes "ye are Christ's" (1Co 3:23).

Not only shall they not "separate you from the love of God in Christ" (Rom 8:38-39), but they "all are yours," that is, are for you (Rom 8:28), and belong to you, as they belong to Christ your Head (Heb 1:2).

"things actually present" [ALFORD].

Not Paul's, or Apollos,' or Cephas' (1Co 11:3; Mat 23:8-10). "Neither be ye called masters; for one is your Master, even Christ" (Rom 14:8). Not merely a particular section of you, but ye all are Christ's (1Co 1:12).

(1Co 11:3). God is the ultimate end of all, even of Christ, His co-equal Son (1Co 15:28; Phi 2:6-11).

I, brethren, could not speak unto you as unto spiritual - This is a continuation of the preceding discourse. See the notes on 1Co 2:14, 1Co 2:15 (note), and 1Co 2:16 (note)

But as unto carnal - Σαρκικοις, Persons under the influence of fleshly appetites; coveting and living for the things of this life

Babes in Christ - Just beginning to acquire some notion of the Christian religion, hut as yet very incapable of judging what is most suitable to yourselves, and consequently utterly unqualified to discern between one teacher and another; so that your making the distinctions which you do make, so far from being a proof of mature judgment, is on the contrary a proof that you have no right judgment at all; and this springs from your want of knowledge in Divine things.

I have fed you with milk - I have instructed you in the elements of Christianity - in its simplest and easiest truths; because from the low state of your minds in religious knowledge, you were incapable of comprehending the higher truths of the Gospel: and in this state you will still continue. The apostle thus exposes to them the absurdity of their conduct in pretending to judge between preacher and preacher, while they had but a very partial acquaintance even with the first principles of Christianity.

There is among you envying, and strife, and divisions - Ζηλος και ερις και διχοστασιαι . There are three things here worthy of note: these people were wrong in thought, word, and deed. Ζηλος, envying refers to the state of their souls; they had inward grudgings and disaffection towards each other. Ερις, strife or contention, refers to their words; they were continually disputing and contending whose party was the best, each endeavoring to prove that he and his party were alone in the right. Διχοστασιαι, divisions, refers to their conduct; as they could not agree, they contended till they separated from each other, and thus rent the Church of Christ. Thus the envying and grudging led to strife and evil Speaking, and this led to divisions and fixed parties. In this state well might the apostle say, Are ye not carnal, and walk as men? Ye act just as the people of the world, and have no more of the spirit of religion than they.

For while one saith, I am of Paul, etc. - It was notorious that both Paul and Apollos held the same creed; between them there was not the slightest difference: when, therefore, the dissentients began to prefer the one to the other, it was the fullest proof of their carnality; because in the doctrines of these apostles there was no difference: so that what the people were captivated by must be something in their outward manner, Apollos being probably more eloquent than Paul. Their preferring one to another on such an account proved that they were carnal - led by their senses and mere outward appearances, without being under the guidance either of reason or grace. There are thousands of such people in the Christian Church to the present day. See the notes on 1Co 1:10, etc.

Ministers by whom ye believed - The different apostles who have preached unto you the word of life are the means which God has used to bring you to the knowledge of Christ. No one of those has either preached or recommended himself; they all preach and recommend Christ Jesus the Lord

Even as the Lord gave to every man? - Whatever difference there may be in our talents, it is of God’ s making; and he who knows best what is best for his Church, has distributed both gifts and graces according to his own mind; and, as his judgment is infallible, all these dispensations must be right. Paul, therefore, is as necessary to the perfecting of the Church of Christ as Apollos; and Apollos, as Paul. Both, but with various gifts, point out the same Christ, building on one and the same foundation.

I have planted - I first sowed the seed of the Gospel at Corinth, and in the region of Achaia

Apollos watered - Apollos came after me, and, by his preachings and exhortations, watered the seed which I had sowed; but God gave the increase. The seed has taken root, has sprung up, and borne much fruit; but this was by the especial blessing of God. As in the natural so in the spiritual world; it is by the especial blessing of God that the grain which is sown in the ground brings forth thirty, sixty, or a hundred fold: it is neither the sower nor the waterer that produces this strange and inexplicable multiplication; it is God alone. So it is by the particular agency of the Spirit of God that even good seed, sown in good ground, the purest doctrine conveyed to the honest heart, produces the salvation of the soul.

So then, neither is he that planteth any thing - God alone should have all the glory, as the seed is his, the ground is his, the laborers are his, and the produce all comes from himself.

He that planteth and he that watereth are one - Both Paul and Apollos have received the same doctrine, preach the same doctrine, and labor to promote the glory of God in the salvation of your souls. Why should you be divided with respect to Paul and Apollos, while these apostles are intimately One in spirit, design, and operation

According to his own labor - God does not reward his servants according to the success of their labor, because that depends on himself; but he rewards them according to the quantum of faithful labor which they bestow on his work. In this sense none can say, I have labored in vain, and spent my strength for nought.

For we are laborers together with God - We do nothing of ourselves, nor in reference to ourselves; we labor together in that work which God has given us to do, expect all our success from him, and refer the whole to his glory. It would perhaps be more correct to translate Θεου γαρ εσμεν συνεργοι, we are fellow laborers of God; for, as the preposition συν may express the joint labor of the teachers one with another, and not with God, I had rather, with Bishop Pearce, translate as above: i.e. we labor together in the work of God. Far from being divided among ourselves, we jointly labor, as oxen in the same yoke, to promote the honor of our Master

Ye are God’ s husbandry, ye are God’ s building - Θεου γεωργιον, Θεου οικοδομη εστε· The word γεωργιον, which we translate husbandry, signifies properly an arable field; so Pro 24:30 : I went by the Field, γεωργιον, of the slothful; and Pro 31:16 : The wise woman considereth a Field, γεωργιον, and buyeth it. It would be more literal to translate it, Ye are God’ s farm: γεωργιον in Greek answers to שדה sadeh in Hebrew, which signifies properly a sown field

Ye are God’ s building. - Ye are not only the field which God cultivates, but ye are the house which God builds, and in which he intends to dwell. As no man in viewing a fine building extols the quarryman that dug up the stones, the hewer that cut and squared them, the mason that placed them in the wall, the woodman that hewed down the timber, the carpenter that squared and jointed it, etc., but the architect who planned it, and under whose direction the whole work was accomplished; so no man should consider Paul, or Apollos, or Kephas, any thing, but as persons employed by the great Architect to form a building which is to become a habitation of himself through the Spirit, and the design of which is entirely his own.

As a wise master builder - Ὡς σοφος αρχιτεκτων . The design or plan of the building is from God; all things must be done according to the pattern which he has exhibited; but the execution of this plan was entrusted chiefly to St. Paul; he was the wise or experienced architect which God used in order to lay the foundation; to ascertain the essential and immutable doctrines of the Gospel - those alone which came from God, and which alone he would bless to the salvation of mankind

Let every man take heed how he buildeth thereupon - Let him take care that the doctrines which he preaches be answerable to those which I have preached; let him also take heed that he enjoin no other practice than that which is suitable to the doctrine, and in every sense accords with it.

Other foundation can no man lay - I do not speak particularly concerning the foundation of this spiritual building; it can have no other foundation than Jesus Christ: there cannot be two opinions on this subject among the true apostles of our Lord. The only fear is, lest an improper use should be made of this heavenly doctrine; lest a bad superstructure should be raised on this foundation.

If any men build - gold, silver, etc. - Without entering into curious criticisms relative to these different expressions, it may be quite enough for the purpose of edification to say, that, by gold, silver, and precious stones, the apostle certainly means pure and wholesome doctrines: by wood, hay, and stubble, false doctrines; such as at that time prevailed in the Corinthian Church; for instance, that there should be no resurrection of the body; that a man may, on his father’ s death, lawfully marry his step-mother; that it was necessary to incorporate much of the Mosaic law with the Gospel; and, perhaps, other matters, equally exceptionable, relative to marriage, concubinage, fornication, frequenting heathen festivals, and partaking of the flesh which had been offered in sacrifice to an idol; with many other things, which, with the above, are more or less hinted at by the apostle in these two letters.

The day shall declare it, because it shall be revealed by fire - There is much difference of opinion relative to the meaning of the terms in this and the two following verses. That the apostle refers to the approaching destruction of Jerusalem I think very probable; and when this is considered, all the terms and metaphors will appear clear and consistent

The day is the time of punishment coming on this disobedient and rebellious people. And this day being revealed by fire, points out the extreme rigour, and totally destructive nature, of that judgment

And the fire shall try every man’ s work - If the apostle refers to the Judaizing teachers and their insinuations that the law, especially circumcision, was of eternal obligation; then the day of fire - the time of vengeance, which was at hand, would sufficiently disprove such assertions; as, in the judgment of God, the whole temple service should be destroyed; and the people, who fondly presumed on their permanence and stability, should be dispossessed of their land and scattered over the face of the whole earth. The difference of the Christian and Jewish systems should then be seen: the latter should be destroyed in that fiery day, and the former prevail more than ever.

If any man’ s work abide - Perhaps there is here an allusion to the purifying of different sorts of vessels under the law. All that could stand the fire were to be purified by the fire; and those which could not resist the action of the fire were to be purified by water, Num 31:23. The gold, silver, and precious stones, could stand the fire; but the wood, hay, and stubble, must be necessarily consumed. So, in that great and terrible day of the Lord, all false doctrine, as well as the system that was to pass away, should be made sufficiently manifest; and God would then show that the Gospel, and that alone, was that system of doctrine which he should bless and protect, and none other

He shall receive a reward - He has not only preached the truth, but he has labored in the word and doctrine. And the reward is to be according to the labor. See on 1Co 3:8 (note).

If any man’ s work shall be burned, he shall suffer loss - If he have preached the necessity of incorporating the law with the Gospel, or proclaimed as a doctrine of God any thing which did not proceed from heaven, he shall suffer loss - all his time and labor will be found to be uselessly employed and spent. Some refer the loss to the work, not to the man; and understand the passage thus: If any man’ s work be burned, It shall suffer loss - much shall be taken away from it; nothing shall he left but the measure of truth and uprightness which it may have contained

But he himself shall be saved - If he have sincerely and conscientiously believed what he preached, and yet preached what was wrong, not through malice or opposition to the Gospel, but through mere ignorance, he shall be saved; God in his mercy will pass by his errors; and he shall not suffer punishment because he was mistaken. Yet, as in most erroneous teachings there is generally a portion of wilful and obstinate ignorance, the salvation of such erroneous teachers is very rare; and is expressed here, yet so as by fire, i.e. with great difficulty; a mere escape; a hair’ s breadth deliverance; he shall be like a brand plucked out of the fire

The apostle obviously refers to the case of a man, who, having builded a house, and begun to dwell in it, the house happens to be set on fire, and he has warning of it just in time to escape with his life, losing at the same time his house, his goods, his labor, and almost his own life. So he who, while he holds the doctrine of Christ crucified as the only foundation on which a soul can rest its hopes of salvation, builds at the same time, on that foundation, Antinomianism, or any other erroneous or destructive doctrine, he shall lose all his labor, and his own soul scarcely escape everlasting perdition; nor even this unless sheer ignorance and inveterate prejudice, connected with much sincerity, be found in his case

The popish writers have applied what is here spoken to the fire of purgatory; and they might with equal propriety have applied it to the discovery of the longitude, the perpetual motion, or the philosopher’ s stone; because it speaks just as much of the former as it does of any of the latter. The fire mentioned here is to try the man’ s work, not to purify his soul; but the dream of purgatory refers to the purging in another state what left this impure; not the work of the man, but the man himself; but here the fire is said to try the work: ergo, purgatory is not meant even if such a place as purgatory could be proved to exist; which remains yet to be demonstrated.

Ye are the temple of God - The apostle resumes here what he had asserted in 1Co 3:9 : Ye are God’ s building. As the whole congregation of Israel were formerly considered as the temple and habitation of God, because God dwelt among them, so here the whole Church of Corinth is called the temple of God, because all genuine believers have the Spirit of God to dwell in them; and Christ has promised to be always in the midst even of two or three who are gathered together in his name. Therefore where God is, there is his temple.

If any man defile the temple - This clause is not consistently translated. Ει τις τον ναον του Θεου φθειρει, φθερει τουτον ὁ Θεος If any man destroy the temple of God, him will God destroy. The verb is the same in both clauses. If any man injure, corrupt, or destroy the Church of God by false doctrine, God will destroy him - will take away his part out of the book of life. This refers to him who wilfully opposes the truth; the erring, mistaken man shall barely escape; but the obstinate opposer shall be destroyed. The former shall be treated leniently; the latter shall have judgment without mercy.

If any man among you seemeth to be wise - Ει τις δοκει σοφος ειναι· If any pretend or affect to be wise. This seems to refer to some individual in the Church of Corinth, who had been very troublesome to its peace and unity: probably Diotrephes (see on 1Co 1:14 (note)) or some one of a similar spirit, who wished to have the pre-eminence, and thought himself wiser than seven men that could render a reason. Every Christian Church has less or more of these

Let him become a fool - Let him divest himself of his worldly wisdom, and be contented to be called a fool, and esteemed one, that he may become wise unto salvation, by renouncing his own wisdom, and seeking that which comes from God. But probably the apostle refers to him who, pretending to great wisdom and information, taught doctrines contrary to the Gospel; endeavoring to show reasons for them, and to support his own opinions with arguments which he thought unanswerable. This man brought his worldly wisdom to bear against the doctrines of Christ; and probably through such teaching many of the scandalous things which the apostle reprehends among the Corinthians originated.

The wisdom of this world - Whether it be the pretended deep and occult wisdom of the rabbins, or the wire-drawn speculations of the Grecian philosophers, is foolishness with God; for as folly consists in spending time, strength, and pains to no purpose, so these may be fitly termed fools who acquire no saving knowledge by their speculations. And is not this the case with the major part of all that is called philosophy, even in the present day? Has one soul been made wise unto salvation through it? Are our most eminent philosophers either pious or useful men? Who of them is meek, gentle, and humble! Who of them directs his researches so as to meliorate the moral condition of his fellow creatures? Pride, insolence, self-conceit, and complacency, with a general forgetfulness of God, contempt for his word, and despite for the poor, are their general characteristics

He taketh the wise in their own craftiness - This is a quotation from Job 5:13, and powerfully shows what the wisdom of this world is: it is a sort of craft, a subtle trade, which they carry on to wrong others and benefit themselves; and they have generally too much cunning to be caught by men; but God often overthrows them with their own devisings. Paganism raised up persecution against the Church of Christ, in order to destroy it: this became the very means of quickly spreading it over the earth, and of destroying the whole pagan system. Thus the wise were taken in their own craftiness.

The Lord knoweth the thoughts of the wise - They are always full of schemes and plans for earthly good; and God knows that all this is vain, empty, and unsatisfactory; and will stand them in no stead when he comes to take away their souls. This is a quotation from Psa 94:11. What is here said of the vanity of human knowledge is true of every kind of wisdom that leads not immediately to God himself.

Let no man glory in men - Let none suppose that he has any cause of exultation in any thing but God. All are yours; he that has God for his portion has every thing that can make him happy and glorious: all are his.

Whether Paul, or Apollos - As if he had said: God designs to help you by all things and persons; every teacher sent from him will become a blessing to you, if you abide faithful to your calling. God will press every thing into the service of his followers. The ministers of the Church of Christ are appointed for the hearers, not the hearers for the ministers. In like manner, all the ordinances of grace and mercy are appointed for them, not they for the ordinances

Or the world - The word κοσμος, here, means rather the inhabitants of the world than what we commonly understand by the world itself; and this is its meaning in Joh 3:16, Joh 3:17; Joh 6:33; Joh 14:31; Joh 17:21. See particularly Joh 12:19 : Ὁ κοσμοσοπισω αυτου απηλθεν, the World is gone after him - the great mass of the people believe on him. The Greek word has the same meaning, in a variety of places, both in the sacred and the profane writers, as le monde , the world, literally has in French, where it signifies, not only the system of created things, but, by metonomy, the people - every body, the mass, the populace. In the same sense it is often found in English. The apostle’ s meaning evidently is: Not only Paul, Apollos, and Kephas, are yours - appointed for and employed in your service; but every person besides with whom you may have any intercourse or connection, whether Jew or Greek, whether enemy or friend. God will cause every person, as well as every thing to work for your good, while you love, cleave to, and obey Him

Or life - With all its trials and advantages, every hour of it, every tribulation in it, the whole course of it, as the grand state of your probation, is a general blessing to you: and you have life, and that life preserved in order to prepare for an eternity of blessedness

Or death - That solemn hour, so dreadful to the wicked; and so hateful to those who live without God: that is yours. Death is your servant; he comes a special messenger from God for you; he comes to undo a knot that now connects body and soul, which it would be unlawful for yourselves to untie; he comes to take your souls to glory; and he cannot come before his due time to those who are waiting for the salvation of God. A saint wishes to live only to glorify God; and he who wishes to live longer than he can get and do good, is not worthy of life

Or things present - Every occurrence in providence in the present life; for God rules in providence as well as in grace

Or things to come - The whole order and economy of the eternal world; all in heaven and all in earth are even now working together for your good.

And ye are Christ’ s - You are called by his name; you have embraced his doctrine; you depend on him for your salvation; he is your foundation stone; he has gathered you out of the world, and acknowledges you as his people and followers. Ὑμεις δε Χριστου, ye are of Christ; all the light and life which ye enjoy ye have received through and from him, and he has bought you with his blood

And Christ is God’ s - Χριστος δε Θεου, And Christ is of God. Christ, the Messiah, is the gift of God’ s eternal love and mercy to mankind; for God so loved the world that he gave his only begotten Son, that they who believe in him should not perish, but have everlasting life. Christ in his human nature is as much the property of God as any other human being. And as mediator between God and man, he must be considered, in a certain way, inferior to God, but in his own essential, eternal nature, there is no inequality - he is God over all. Ye, therefore, do not belong to men. Why then take Paul, Apollos, Kephas, or any other man for your head? All these are your servants; ye are not their property, ye are Christ’ s property: and as he has taken the human nature into heaven, so will he take yours; because he that sanctifieth, and they that are sanctified are all of one: ye are his brethren; and as his human nature is eternally safe at the throne of God, so shall your bodies and souls be, if ye cleave to him and be faithful unto death

1.    A Finer and more conclusive argument, to correct what was wrong among this people, could not have been used than that with which the apostle closes this chapter. It appears to stand thus: "If you continue in these divisions, and arrange yourselves under different teachers, you will meet with nothing but disappointment, and lose much good. If ye will have Paul, Apollos, etc., on your present plan, you will have them and nothing else; nor can they do you any good, for they are only instruments in God’ s hand, at best, to communicate good, and he will not use them to help you while you act in this unchristian way. On the contrary, if you take God as your portion, you shall get these and every good besides. Act as you now do, and you get nothing and lose all! Act as I advise you to do, and you shall not only lose nothing of the good which you now possess, but shall have every possible advantage: the men whom you now wish to make your heads, and who, in that capacity, cannot profit you, shall become God’ s instruments of doing you endless good. Leave your dissensions, by which you offend God, and grieve his Christ; and then God, and Christ, and all will be yours."How agitated, convinced, and humbled must they have been when they read the masterly conclusion of this chapter

2.    A want of spirituality seems to have been the grand fault of the Corinthians. They regarded outward things chiefly, and were carried away with sound and show. They lost the Treasure while they eagerly held fast the earthen vessel that contained it. It is a true saying, that he who lends only the ear of his body to the word of God, will follow that man most who pleases the ear; and these are the persons who generally profit the soul least

3.    All the ministers of God should consider themselves as jointly employed by Christ for the salvation of mankind. It is their interest to serve God and be faithful to his calling; but shall they dare to make his Church their interest. This is generally the origin of religious disputes and schisms. Men will have the Church of Christ for their own property, and Jesus Christ will not trust it with any man

4.    Every man employed in the work of God should take that part only upon himself that God has assigned him. The Church and the soul, says pious Quesnel, are a building, of which God is the master and chief architect; Jesus Christ the main foundation; the Apostles the subordinate architects; the Bishops the workmen; the Priests their helpers; Good Works the main body of the building; Faith a sort of second foundation; and Charity the top and perfection. Happy is that man who is a living stone in this building

5.    He who expects any good out of God is confounded and disappointed in all things. God alone can content, as he alone can satisfy the soul. All our restlessness and uneasiness are only proofs that we are endeavoring to live without God in the world. A contented mind is a continual feast; but none can have such a mind who has not taken God for his portion. How is it that Christians are continually forgetting this most plain and obvious truth, and yet wonder how it is that they cannot attain true peace of mind?

1.And I, brethren He begins to apply to the Corinthians themselves, that he had said respecting carnal persons, that they may understand that the fault was their own — that the doctrine of the Cross had not more charms for them. It is probable, that in mercantile minds like theirs there was too much confidence and arrogance still lingering, so that it was not without much ado and great difficulty that they could bring themselves to embrace the simplicity of the gospel. Hence it was, that undervaluing the Apostle, and the divine efficacy of his preaching, they were more prepared to listen to those teachers that were subtle and showy, while destitute of the Spirit. ¹⁴⁵ Hence, with the view of beating down so much the better their insolence, he declares, that they belong to the company of those who, stupefied by carnal sense, are not prepared to receive the spiritual wisdom of God. He softens down, it is true, the harshness of his reproach by calling them brethren, but at the same time he brings it forward expressly as a matter of reproach against them, that their minds were suffocated with the darkness of the flesh to such a degree that it formed a hindrance to his preaching among them. What sort of sound judgment then must they have, when they are not fit and prepared as yet even for hearing! He does not mean, however, that they were altogether carnal, so as to have not one spark of the Spirit of God — but that they had still greatly too much of carnal sense, so that the flesh prevailed over the Spirit, and did as it were drown out his light. Hence, although they were not altogether destitute of grace, yet, as they had more of the flesh than of the Spirit, they are on that account termed carnal This sufficiently appears from what he immediately adds — that they were babes in Christ; for they would not have been babes had they not been begotten, and that begetting is from the Spirit of God.

Babes in Christ This term is sometimes taken in a good sense, as it is by Peter, who exhorts us to be like new-born babes, (1Pe 2:2,) and in that saying of Christ,

Unless ye become as these little children,
ye shall not enter into the kingdom of God, (Luk 18:17.)

Here, however, it is taken in a bad sense, as referring to the understanding. For we must be children in malice, but not in understanding, as he says afterwards in 1Co 14:20, — a distinction which removes all occasion of doubt as to the meaning. To this also there is a corresponding passage in Eph 4:14.

That we be no longer children tossed to and fro with every wind of doctrine, and made the sport ¹⁴⁶ of human fallacies, but may day by day grow up, etc

2.I have fed you with milk Here it is asked, whether Paul transformed Christ to suit the diversity of his hearers. I answer, that this refers to the manner and form of his instructions, rather than to the substance of the doctrine. For Christ is at once milk to babes, and strong meat to those that are of full age, (Heb 5:13,) the same truth of the gospel is administered to both, but so as to suit their capacity. Hence it is the part of a wise teacher to accommodate himself to the capacity of those whom he has undertaken to instruct, so that in dealing with the weak and ignorant, he begins with first principles, and does not go higher than they are able to follow, (Mar 4:33,) and so that, in short, he drops in his instructions by little and little, ¹⁴⁷ lest it should run over, if poured in more abundantly. At the same time, those first principles will contain everything necessary to be known, no less than the farther advanced lessons that are communicated to those that are stronger. On this point read Augustine’s 98^th homily on John. This tends to refute the specious pretext of some, who, while they do but mutter out, from fear of danger, something of the gospel in an indistinct manner, ¹⁴⁸ pretend to have Paul’s example here. Meanwhile, they present Christ at such a distance, and covered over, besides, with so many disguises, that they constantly keep their followers in destructive ignorance. I shall say nothing of their mixing up many corruptions, their presenting Christ not simply in half, but torn to fragments, ¹⁴⁹ their not merely concealing such gross idolatry, but confirming it also by their own example, and, if they have said anything that is good, straightway polluting it with numerous falsehoods. How unlike they are to Paul is sufficiently manifest; for milk is nourishment and not poison, and nourishment that is suitable and useful for bringing up children until they are farther advanced.

For ye were not yet able to bear it That they may not flatter themselves too much on their own discernment, he first of all tells them what he had found among them at the beginning, and then adds, what is still more severe, that the same faults remain among them to this day. For they ought at least, in putting on Christ, to have put off the flesh; and thus we see that Paul complains that the success which his doctrine ought to have had was impeded. For if the hearer does not occasion delay by his slowness, it is the part of a good teacher to be always going up higher, ¹⁵⁰ till perfection has been attained.

3.For ye are as yet carnal So long as the flesh, that is to say, natural corruption, prevails in a man, it has so completely possession of the man’s mind, that the wisdom of God finds no admittance. Hence, if we would make proficiency in the Lord’s school, we must first of all renounce our own judgment and our own will. Now, although among the Corinthians some sparks of piety were emitted, they were kept under by being choked. ¹⁵¹

For since there are among you The proof is derived from the effects; for as envying, and strifes, and divisions, are the fruits of the flesh, wherever they are seen, it is certain that the root is there in its rigor. Those evils prevailed among the Corinthians; and accordingly he proves from this that they are carnal He makes use of the same argument, too, in Gal 5:25 If ye live in the Spirit, walk also in the Spirit For while they were desirous to be regarded as spiritual, he calls them to look at their works, by which they denied what with their mouth they professed (Tit 1:16.) Observe, however, the elegant arrangement that Paul here pursues: for from envying spring up contentions, and these, when they have once been enkindled, break out into deadly sects: but the mother of all these evils is ambition.

Walk as men From this it is manifest that the term flesh is not restricted to the lower appetites merely, as the Sophists pretend, the seat of which they call sensuality, but is employed to describe man’s whole nature. For those that follow the guidance of nature, are not governed by the Spirit of God. These, according to the Apostle’s definition, are carnal, so that the flesh and man’s natural disposition are quite synonymous, and hence it is not without good reason that he elsewhere requires that we be new creatures in Christ (2Co 5:17.)

4.For while one saith He now specifies the particular kind of contentions, ¹⁵² and he does this by personating the Corinthians, that his description may have more force — that each one gloried in his particular master, as though Christ were not the one Master of all (Mat 23:8.) Now, where such ambition still prevails, the gospel has little or no success. You are not, however, to understand that they declared this openly in express words, but the Apostle reproves those depraved dispositions to which they were given up. At the same time it is likely, that, as a predilection arising from ambition is usually accompanied with an empty talkativeness, ¹⁵³ they openly discovered by their words the absurd bias of their mind, by extolling their teachers to the skies in magnificent terms, accompanying this at the same time with contempt of Paul and those like him.

5.Who then is Paul ? Here he begins to treat of the estimation in which ministers ought to be held, and the purpose for which they have been set apart by the Lord. He names himself and Apollos rather than others, that he may avoid any appearance of envy. ¹⁵⁶ “What else,” says he, “are all ministers appointed for, but to bring you to faith through means of their preaching?” From this Paul infers, that no man ought to be gloried in, for faith allows of no glorying except in Christ alone. Hence those that extol men above measure, strip them of their true dignity. For the grand distinction of them all is, that they are ministers of faith, or, in other words, that they gain disciples to Christ, not to themselves. Now, though he appears in this way to depreciate the dignity of ministers, yet he does not assign it a lower place than it ought to hold. For he says much when he says, that we receive faith through their ministry. Nay farther, the efficacy of external doctrine receives here extraordinary commendation, when it is spoken of as the instrument of the Holy Spirit; and pastors are honored with no common title of distinction, when God is said to make use of them as his ministers, for dispensing the inestimable treasure of faith.

As the Lord hath given to every man In the Greek words used by Paul the particle of comparison ὡς, as, is placed after ἑκαστῳ — to every man; but the order is inverted. ¹⁵⁷ Hence to make the meaning more apparent, I have rendered it “ Sicut unicuique,” — “as to every man,” rather than “ Unicuique sicut,” — “to every man as.” In some manuscripts, however, the particle και, and, is wanting, and it is all in one connection, thus: Ministers by whom ye believed as the Lord gave to every man If we read it in this way, the latter clause will be added to explain the former, — so that Paul explains what he meant by the term minister: “Those are ministers whose services God makes use of, not as though they could do anything by their own efforts, but in so far as they are guided by his hand, as instruments.” The rendering that I have given, however, is, in my opinion, the more correct one. If we adopt it, the statement will be more complete, for it will consist of two clauses, in this way. In the first place, those are ministers who have devoted their services to Christ, that you might believe in him: farther, they have nothing of their own to pride themselves upon, inasmuch as they do nothing of themselves, and have no power to do anything otherwise than by the gift of God, and every man according to his own measure — which shows, that whatever each individual has, is derived from another. In fine, he unites them all together as by a mutual bond, inasmuch as they require each other’s assistance.

6.I have planted, Apollos watered He unfolds more clearly the nature of that ministry by a similitude, in which the nature of the word and the use of preaching are most appropriately depicted. That the earth may bring forth fruit, there is need of ploughing and sowing, and other means of culture; but after all this has been carefully done, the husbandman’s labor would be of no avail, did not the Lord from heaven give the increase, by the breaking forth of the sun, and still more by his wonderful and secret influence. Hence, although the diligence of the husbandman is not in vain, nor the seed that he throws in useless, yet it is only by the blessing of God that they are made to prosper, for what is more wonderful than that the seed, after it has rotted, springs up again! In like manner, the word of the Lord is seed that is in its own nature fruitful: ministers are as it were husbandmen, that plough and sow. Then follow other helps, as for example, irrigation. Ministers, too, act a corresponding part when, after casting the seed into the ground, they give help to the earth as much as is in their power, until it bring forth what it has conceived: but as for making their labor actually productive, that is a miracle of divine grace — not a work of human industry.

Observe, however, in this passage, how necessary the preaching of the word is, and how necessary the continuance of it. ¹⁵⁸ It were, undoubtedly, as easy a thing for God to bless the earth without diligence on the part of men, so as to make it bring forth fruit of its own accord, as to draw out, or rather press out ¹⁵⁹ its increase, at the expense of much assiduity on the part of men, and much sweat and sorrow; but as the Lord hath so ordained (1Co 9:14) that man should labor, and that the earth, on its part, yield a return to his culture, let us take care to act accordingly. In like manner, it were perfectly in the power of God, without the aid of men, if it so pleased him, to produce faith in persons while asleep; but he has appointed it otherwise, so that faith is produced by hearing. (Rom 10:17.) That man, then, who, in the neglect of this means, expects to attain faith, acts just as if the husbandman, throwing aside the plough, taking no care to sow; and leaving off all the labor of husbandry, were to open his mouth, expecting food to drop into it from heaven.

As to continuance ¹⁶⁰ we see what Paul says here — that it is not enough that the seed be sown, if it is not brought forward from time to time by new helps. He, then, who has already received the seed, has still need of watering, nor must endeavors be left off, until full maturity has been attained, or in other words, till life is ended. Apollos, then, who succeeded Paul in the ministry of the word at Corinth, is said to have watered what he had sown.

7.Neither is he that planteth anything It appears, nevertheless, from what has been already said, that their labor is of some importance. We must observe, therefore, why it is that Paul thus depreciates it; and first of all, it is proper to notice that he is accustomed to speak in two different ways of ministers, ¹⁶¹ as well as of sacraments. For in some cases he views a minister as one that has been set apart by the Lord for, in the first instance, regenerating souls, and, afterwards, nourishing them up unto eternal life, for remitting sins, (Joh 20:23,) for renewing the minds of men, for raising up the kingdom of Christ, and destroying that of Satan. Viewed in that aspect he does not merely assign to him the duty of planting and watering, but furnishes him, besides, with the efficacy of the Holy Spirit, that his labor may not be in vain. Thus ¹⁶² in another passage he calls himself a minister of the Spirit, and not of the letter, inasmuch as he writes the word of the Lord on men’s hearts. (2Co 3:6.)

In other cases he views a minister as one that is a servant, not a master — an instrument, not the hand; and in short as man, not God. Viewed in that aspect, he leaves him nothing but his labor, and that, too, dead and powerless, if the Lord does not make it efficacious by his Spirit. The reason is, that when it is simply the ministry that is treated of, we must have an eye not merely to man, but also to God, working in him by the grace of the Spirit — not as though the grace of the Spirit were invariably tied to the word of man, but because Christ puts forth his power in the ministry which he has instituted, in such a manner that it is made evident, that it was not instituted in vain. In this manner he does not take away or diminish anything that belongs to Him, with the view of transferring it to man. For He is not separated from the minister, ¹⁶³ but on the contrary His power is declared to be efficacious in the minister. But as we sometimes, in so far as our judgment is depraved, take occasion improperly from this to extol men too highly, we require to distinguish for the purpose of correcting this fault, and we must set the Lord on the one side, and the minister on the other, and then it becomes manifest, how indigent man is in himself, and how utterly devoid of efficacy.

Let it be known by us, therefore, that in this passage ministers are brought into comparison with the Lord, and the reason of this comparison is — that mankind, while estimating grudgingly the grace of God, are too lavish in their commendations of ministers, and in this manner they snatch away what is God’s, with the view of transferring it to themselves. At the same time he always observes a most becoming medium, for when he says, that God giveth the increase, he intimates by this, that the efforts of men themselves are not without success. The case is the same as to the sacraments, as we shall see elsewhere. ¹⁶⁴ Hence, although our heavenly Father does not reject our labor in cultivating his field, and does not allow it to be unproductive, yet he will have its success depend exclusively upon his blessing, that he may have the entire praise. Accordingly, if we are desirous to make any progress in laboring, in striving, in pressing forward, let it be known by us, that we will make no progress, unless he prospers our labors, our strivings, and our assiduity, in order that we may commend ourselves, and everything we do to his grace.

8.He that planteth, and he that watereth are one He shows farther, from another consideration, that the Corinthians are greatly to blame in abusing, with a view to maintain their own sects and parties, the names of their teachers, who in the meantime are, with united efforts, aiming at one and the same thing, and can by no means be separated, or torn asunder, without at the same time leaving off the duties of their office. They are one, says he; in other words, they are so linked together, that their connection does not allow of any separation, because all ought to have one end in view, and they serve one Lord, and are engaged in the same work. Hence, if they employ themselves faithfully in cultivating the Lord’s field, they will maintain unity; and, by mutual communication, will help each other — so far from their names serving as standards to stir up contendings. Here we have a beautiful passage for exhorting ministers to concord. Meanwhile, however, he indirectly reproves those ambitious teachers, who, by giving occasion for contentions, discovered thereby that they were not the servants of Christ, but the slaves of vain-glory — that they did not employ themselves in planting and watering, but in rooting up and burning.

Every man will receive his own reward Here he shows what is the end that all ministers should have in view — not to catch the applause of the multitude, but to please the Lord. This, too, he does with the view of calling to the judgment-seat of God those ambitious teachers, who were intoxicated with the glory of the world, and thought of nothing else; and at the same time admonishing the Corinthians, as to the worthlessness of that empty applause which is drawn forth by elegance of expression and vain ostentation. He at the same time discovers in these words the fearlessness of his conscience, inasmuch as he ventures to look forward to the judgment of God without dismay. For the reason why ambitious men recommend themselves to the esteem of the world is, that they have not learned to devote themselves to God, and that they do not set before their eyes Christ’s heavenly kingdom. Accordingly, as soon as God comes to be seen, that foolish desire of gaining man’s favor disappears.

9.For we are fellow-laborers with God Here is the best argument. It is the Lord’s work that we are employed in, and it is to him that we have devoted our labors: hence, as he is faithful and just, he will not disappoint us of our reward. That man, accordingly, is mistaken who looks to men, or depends merely on their remuneration. Here we have an admirable commendation of the ministry — that while God could accomplish the work entirely himself, he calls us, puny mortals, ¹⁶⁵ to be as it were his coadjutors, and makes use of us as instruments. As to the perversion of this statement by the Papists, for supporting their system of free-will, it is beyond measure silly, for Paul shows here, not what men can effect by their natural powers, but what the Lord accomplishes through means of them by his grace. As to the exposition given by some — that Paul, being God’s workman, was a fellow-workman with his colleagues, that is, with the other teachers — it appears to me harsh and forced, and there is nothing whatever in the case that shuts us up to have recourse to that refinement. For it corresponds admirably with the Apostle’s design to understand him to mean, that, while it is peculiarly the work of God to build his temple, or cultivate his vineyard, he calls forth ministers to be fellow-laborers, by means of whom He alone works; but, at the same time, in such a way, that they in their turn labor in common with him. As to the reward of works, consult my Institutes ¹⁶⁶

God’s husbandry, God’s building. These expressions may be explained in two ways. They may be taken actively in this sense: “You have been planted in the Lord’s field by the labor of men in such a way, that our heavenly Father himself is the true Husbandman, and the Author of this plantation. You have been built up by men in such a way, that he himself is the true Master-builder. ¹⁶⁷ Or, it may be taken in a passive sense, thus: “In laboring to till you, and to sow the word of God among you and water it, we have not done this on our own account, or with a view to advantage to accrue to us, but have devoted our service to the Lord. In our endeavors to build you up, we have not been influenced by a view to our own advantage, but with a view to your being God’s planting and building. This latter interpretation I rather prefer, for I am of opinion, that Paul meant here to express the idea, that true ministers labor not for themselves, but for the Lord. Hence it follows, that the Corinthians were greatly to blame in devoting themselves to men, ¹⁶⁸ while of right they belonged exclusively to God. And, in the first place, he calls them his husbandry, following out the metaphor previously taken up, and then afterwards, with the view of introducing himself to a larger discussion, he makes use of another metaphor, derived from architecture. ¹⁶⁹

10.As a wise master-builder It is a most apt similitude, and accordingly it is frequently met with in the Scriptures, as we shall see ere long. Here, however, the Apostle declares his fidelity with great confidence and fearlessness, as it required to be asserted in opposition not merely to the calumnies of the wicked, but also to the pride of the Corinthians, who had already begun to despise his doctrine. The more, therefore, they lowered him, so much the higher does he raise himself up, and speaking as it were from a pulpit of vast height, he declares ¹⁷¹ that he had been the first master-builder of God among them in laying the foundation, and that he had with wisdom executed that department of duty, and that it remained that others should go forward in the same manner, regulating the superstructure in conformity with the rule of the foundation. Let us observe that these things are said by Paul first of all for the purpose of commending his doctrine, which he saw was despised by the Corinthians; and, secondly, for the purpose of repressing the insolence of others, who from a desire for distinction, affected a new method of teaching. These he accordingly admonishes to attempt nothing rashly in God’s building. Two things he prohibits them from doing: they must not venture to lay another foundation, and they must not raise a superstructure that will not be answerable to the foundation.

According to the grace He always takes diligent heed not to usurp to himself a single particle of the glory that belongs to God, for he refers all thing’s to God, and leaves nothing to himself, except his having been an instrument. While, however, he thus submits himself humbly to God, he indirectly reproves the arrogance of those who thought nothing of throwing the grace of God into the shade, ¹⁷² provided only they were themselves held in estimation. He hints, too, that there was nothing of the grace of the Spirit in that empty show, for which they were held in esteem, while on the other hand he clears himself from contempt, on the ground of his having been under divine influence. ¹⁷³

11.For other foundation can no man lay This statement consists of two parts; first, that Christ is the only foundation of the Church; and secondly, that the Corinthians had been rightly founded upon Christ through Paul’s preaching. For it was necessary that they should be brought back to Christ alone, inasmuch as their ears were tickled with a fondness for novelty. It was, too, of no small importance that Paul should be recognized as the principal, and, so to speak, fundamental master-builder, from whose doctrine they could not draw back, without forsaking Christ himself. The sum is this — that the Church must by all means be founded upon Christ alone, and that Paul had executed this department of duty so faithfully that nothing could be found to be wanting in his ministry. Hence, whoever may come after him, can in no other way serve the Lord with a good conscience, or be listened to as ministers of Christ, than by studying to make their doctrine correspond with his, and retain the foundation which he has laid. Hence we infer, that those are not faithful workmen for building up the Church, but on the contrary are scatterers of it, (Mat 12:30,) who succeed faithful ministers, but do not make it their aim to conform themselves to their doctrine, and carry forward what has been well commenced, so as to make it quite manifest ¹⁷⁴ that they are attempting no new work. For what can be more pernicious than by a new manner of teaching to harass believers, who have been well instructed in pure doctrine, so that they stagger in uncertainty as to the true foundation. Now the fundamental doctrine, which it were unlawful to undermine, is, that we learn Christ, for Christ is the only foundation of the Church; but there are many who, while they make use of Christ’s name in pretense, tear up the whole truth of God by the roots. ¹⁷⁵

Let us observe, then, in what way the Church is rightly built upon Christ. It is when he alone is set forth for righteousness, redemption, sanctification, wisdom, satisfaction and cleansing; in short, for life and glory; or if you would have it stated more briefly, when he is proclaimed in such a manner that his office and influence are understood in accordance with what we found stated in the close of the first chapter. (1Co 1:30.) If, on the other hand, Christ is only in some degree acknowledged, and is called a Redeemer only in name, while in the meantime recourse is had to some other quarter for righteousness, sanctification and salvation, he is driven off from the foundation, and spurious ¹⁷⁶ stones are substituted in his room. It is in this manner that Papists act, who rob him of almost all his ornaments, leaving him scarcely anything but the bare name. Such persons, then, are far from being founded on Christ. For as Christ is the foundation of the Church, because he is the only source of salvation and eternal life — because in him we come to know God the Father — because in him we have the source of every blessing; if he is not acknowledged as such he is no longer regarded as the foundation

But it is asked — “Is Christ only a part, or simply the commencement of the doctrine of salvation, as the foundation is merely a part of the building; for if it were so, believers would have only their commencement in Christ, and would be perfected without him. Now this Paul might seem to intimate.” I answer that this is not the meaning of the words; otherwise he would contradict himself when he says elsewhere, that “in him are hid all the treasures of wisdom and knowledge. ” (Col 2:3.) He, then, who has learned Christ, (Eph 4:20,) is already complete in the whole system of heavenly doctrine. But as Paul’s ministry had contemplated rather the founding of the Corinthians than the raising up among them of the top-stone of the building, he merely shows here what he had done in respect of his having preached Christ in purity. With respect to himself therefore, he calls him the foundation, while at the same time he does not thereby exclude him from the rest of the building. In fine, Paul does not put any kind of doctrine in opposition to the knowledge of Christ, but on the contrary there is a comparison between himself and the ministers.

12.Now if any man build upon this foundation He pursues still farther the metaphor. It would not have been enough to have laid the foundation if the entire superstructure did not correspond; for as it were an absurd thing to raise a structure of vile materials on a foundation of gold, so it were greatly criminal to bury Christ under a mass of strange doctrines. ¹⁷⁷ By gold, then, and silver, and precious stones, he means doctrine worthy of Christ, and of such a nature as to be a superstructure corresponding to such a foundation. Let us not imagine, however, that this doctrine is apart from Christ, but on the contrary let us understand that we must continue to preach Christ until the very completion of the building. Only we must observe order, so as to begin with general doctrine, and more essential articles, as the foundations, and then go on to admonitions, exhortations, and everything that is requisite for perseverance, confirmation, and advancement.

As there is an agreement thus far as to Paul’s meaning, without any controversy, it follows on the other hand, that by wood, stubble and hay, is meant doctrine not answering to the foundation, such as is forged in men’s brain, and is thrust in upon us as though it were the oracles of God. ¹⁷⁸ For God will have his Church trained up by the pure preaching of his own word, not by the contrivances of men, of which sort also is that which has no tendency to edification, as for example curious questions, (Tit 1:4,) which commonly contribute more to ostentation, or some foolish appetite, than to the salvation of men.

He forewarns them that every man’s work will one day be made manifest of what sort it is, however it may be for a time concealed, as though he had said: “It may indeed happen, that unprincipled workmen may for a time deceive, so that the world does not perceive how far each one has labored faithfully or fraudulently, but what is now as it were buried in darkness must of necessity come to light, and what is now glorious in the eyes of men, must before the face of God fall down, and be regarded as worthless.”

13.For the day will declare it In the old translation it is the day of the Lord, ¹⁷⁹ but it is probable that the words of the Lord were added by some one by way of explanation. The meaning unquestionably is complete without that addition. For with propriety we give the name of day to the time when darkness and obscurity are dispelled, and the truth is brought to light. Hence the Apostle forewarns us, that it cannot always remain a secret who have acted fraudulently in the work of the Lord, or who have conducted themselves with fidelity, as though he had said: “The darkness will not always remain: the light will one day break forth; which will make all things manifest.” That day, I own, is God’s — not man’s, but the metaphor is more elegant if you read simply — the day, because Paul in this way conveys the idea, that the Lord’s true servants cannot always be accurately distinguished from false workmen, inasmuch as virtues and vices are concealed by the darkness of the night. That night, however, will not always continue. For ambition is blind — man’s favor is blind — the world’s applause is blind, but this darkness God afterwards dispels in his own time. Take notice, that he always discovers the assurance of a good conscience, and with an unconquerable magnanimity despises perverse judgments; first, in order that he may call back the Corinthians from popular applause to a right rule of judgment; and secondly, for the purpose of confirming the authority of his ministry.

Because it will be revealed by fire Paul having spoken of doctrine metaphorically, now also applies metaphorically the name of fire to the very touchstone of doctrine, that the corresponding parts of the comparison may harmonize with each other. The fire, then, here meant is the Spirit of the Lord, who tries by his touchstone what doctrine resembles gold and what resembles stubble The nearer the doctrine of God is brought to this fire, so much the brighter will be its luster. On the other hand, what has had its origin in man’s head will quickly vanish, ¹⁸⁰ as stubble is consumed in the fire. There seems also to be an allusion to the day of which he makes mention: “Not only will those things which vain ambition, like a dark night, concealed among the Corinthians, be brought to light by the brightness of the sun, but there will also be a strength of heat, not merely for drying up and cleansing away the refuse, but also for burning up everything wrong.” For however men may look upon themselves, as forming acute judgments, their discernment, notwithstanding, reaches no farther than appearance, which, for the most part, has no solidity. There is nothing but that day to which the Apostle appeals, that tests everything to the quick, not merely by its brightness, but also by its fiery flame.

14.If any man’s work remains, he will receive a reward His meaning is, that those are fools who depend on man’s estimation, so as to reckon it enough to be approved by men, for then only will the work have praise and recompense — when it has stood the test of the day of the Lord Hence he exhorts His true ministers to have an eye to that day. For by the word remains, he intimates that doctrines fly about as it were in an unsettled state, nay more, like empty bubbles, they glitter for the moment, until they have come to be thoroughly tested. Hence it follows, that we must reckon as nothing all the applauses of the world, the emptiness of which will in a very little be exposed by heaven’s judgment.

15.If any man’s work shall be burned It is as though he had said: Let no man flatter himself on the ground that, in the opinion of men, he is reckoned among the most eminent master-builders, for as soon as the day breaks in, his whole work must go utterly to nothing, if it is not approved of by the Lord. This, then, is the rule to which every one’s ministry requires to be conformed. Some explain this of doctrine, so that ζημιουσθαι ¹⁸¹ means simply to perish, and then what immediately follows they view as referring to the foundation, because in the Greek θεμελιος (foundation) is in the masculine gender. They do not, however, sufficiently attend to the entire context. For Paul in this passage subjects to trial, not his own doctrine, but that of others. ¹⁸² Hence it were out of place to make mention at present of the foundation. He has stated a little before, that every man’s work will be tried by fire. He comes afterwards to state an alternative, which ought not to be extended beyond that general observation. Now it is certain that Paul spoke there simply of the structure which had been erected upon the foundation. He has already in the first clause promised a reward to good master-builders, ¹⁸³ whose labor shall have been approved of. Hence the contrast in the second clause suits admirably well — that those who have mixed stubble, or wood, or straw, will be disappointed of the commendation which they had expected.

He himself will be saved, etc. It is certain that Paul speaks of those who, while always retaining the foundations, mix hay with gold, stubble with silver, and wood with precious stones — that is, those who build upon Christ, but in consequence of the weakness of the flesh, admit something that is man’s, or through ignorance turn aside to some extent from the strict purity of God’s word. Such were many of the saints, Cyprian, Ambrose, Augustine, and the like. Add to these, if you choose, from those of later times, Gregory and Bernard, and others of that stamp, who, while they had it as their object to build upon Christ, did nevertheless often deviate from the right system of building. Such persons, Paul says, could be saved, but on this condition — if the Lord wiped away their ignorance, and purged them from all dross.

This is the meaning of the clause so as by fire. He means, therefore, to intimate, that he does not take away from them the hope of salvation, provided they willingly submit to the loss of their labor, and are purged by the mercy of God, as gold is refined in the furnace. Farther, although God sometimes purges his own people by afflictions, yet here by the name of fire, I understand the touchstone of the Spirit, by which the Lord corrects and removes the ignorance of his people, by which they were for a time held captive. I am aware, indeed, that, many refer this to the cross, ¹⁸⁴ but I am confident that my interpretation will please all that are of sound judgment.

It remains, that we give an answer in passing to the Papists, who endeavor from this passage to prop up Purgatory. “The sinners ¹⁸⁵ whom God forgives, pass through the fire, that they may be saved.” Hence they in this way suffer punishment in the presence of God, so as to afford satisfaction to his justice I pass over their endless fictions in reference to the measure of punishment, and the means of redemption from them, but I ask, who they are that pass through the fire? Paul assuredly speaks of ministers alone. “There is the same reason,” they say, “as to all.” It is not for us ¹⁸⁶ but for God to judge as to this matter. But even granting them this, how childishly they stumble at the term fire. For to what purpose is this fire, ¹⁸⁷ but for burning up the hay and straw, and on the other hand, for proving the gold and silver. Do they mean to say that doctrines are discerned by the fire of their purgatory? Who has ever learned from that, what difference there is between truth and falsehood? Farther, when will that day come that will shine forth so as to discover every one’s work? Did it begin at the beginning of the world, and will it continue without interruption to the end? If the terms stubble, hay, gold, and silver are figurative, as they must necessarily allow, what correspondence will there be between the different clauses, if there is nothing figurative in the term fire? Away, then, with such silly trifles, which carry their absurdity in their forehead, for the Apostle’s true meaning is, I think, sufficiently manifest.

16.Know ye not, etc. Having admonished the teachers as to their duty, he now addresses himself to the pupils — that they, too, may take heed to themselves. To the teachers he had said, “You are the master-builders of the house of God.” He now says to the people, “You are the temples of God. It is your part, therefore, to take care that you be not, in any way defiled.” Now, the design ¹⁹⁰ is, that they may not prostitute themselves to the service of men. He confers upon them distinguished honor in speaking thus, but it is in order that they may be made the more reprehensible; for, as God has set them apart as a temple to himself, he has at the same time appointed them to be guardians of his temple It is sacrilege, then, if they give themselves up to the service of men. He speaks of all of them collectively as being one temple of God; for every believer is a living stone, (1Pe 2:5,) for the rearing up of the building of God. At the same time they also, in some cases, individually receive the name of temples We shall find him a little afterwards (1Co 6:19) repeating the same sentiment, but for another purpose. For in that passage he treats of chastity; but here, on the other hand, he exhorts them to have their faith resting on the obedience of Christ alone. The interrogation gives additional emphasis; for he indirectly intimates, that he speaks to them of a thing that they knew, while he appeals to them as witnesses.

And the Spirit of God Here we have the reason why they are the temple of God Hence and must be understood as meaning because ¹⁹¹ This is customary, as in the words of the poet — “Thou hadst heard it, and it had been reported.” “For this reason,” says he, “are ye the temples of God, because He dwells in you by his Spirit; for no unclean place can be the habitation of God.” In this passage we have an explicit testimony for maintaining the divinity of the Holy Spirit. For if he were a creature, or merely a gift, he would not make us temples of God, by dwelling in us. At the same time we learn, in what manner God communicates himself to us, and by what tie we are bound to him — when he pours down upon us the influence of his Spirit.

17.If any man corrupts the temple of God He subjoins a dreadful threatening — that, as the temple of God ought to be inviolably sacred, that man, whoever he may be, that corrupts it, will not pass with impunity. The kind of profanation of which he now speaks, is, when men intrude themselves, so as to bear rule in the Church in the place of God. For as that faith, which is devoted to the pure doctrine of Christ, is called elsewhere spiritual chastity, (2Co 11:2,) so it also sanctifies our souls for the right and pure worship of God. For as soon as we are tinctured with the contrivances of men, the temple of God is polluted, as it were, with filth, because the sacrifice of faith, which he claims for himself alone, is in that case offered to creatures.

18.Let no man deceive himself Here he puts his finger upon the true sore, as the whole mischief originated in this — that they were wise in their own conceit. Hence he exhorts them not to deceive themselves with a false impression, by arrogating any wisdom to themselves — by which he means, that all are under a mistake, who depend upon their own judgment. Now, he addresses himself, in my opinion, to hearers as well as teachers. For the former discovered a partiality for those ambitious men, and lent an ear to them, ¹⁹² because they had too fastidious a taste, so that the simplicity of the gospel was insipid to their taste; while the latter aimed at nothing but show, that they might be in some estimation. He accordingly admonishes both to this effect — “Let no one rest satisfied with his own wisdom, but let him who thinketh himself to be wise, become a fool in this world, ” or, “ Let him who is distinguished in this world by reputation for wisdom, of his own accord empty himself, ¹⁹³ and become a fool in his own estimation.”

Farther, in these words the Apostle does not require, that we should altogether renounce the wisdom that is implanted in us by nature, or acquired by long practice; but simply, that we subject it to the service of God, so as to have no wisdom but through his word. For this is what is meant by becoming a fool in this world, or in our own estimation — when we are prepared to give way to God, and embrace with fear and reverence everything that he teaches us, rather than follow what may appear to us plausible. ¹⁹⁴

The meaning of the clause in this world, is as though he had said — “According to the judgment or opinion of the world.” For the wisdom of the world is this — if we reckon ourselves sufficient of ourselves for taking counsel as to all matters (Psa 13:2) for governing ourselves, and for managing whatever we have to do — if we have no dependence on any other ¹⁹⁵ — if we feel no need of the guidance of another, but are competent to govern ourselves. ¹⁹⁶ He, therefore, on, the other hand, is a fool in this world, who, renouncing his own understanding, allows himself to be directed by the Lord, as if with his eyes shut — who, distrusting himself, leans wholly upon the Lord, places his whole wisdom in him, and yields himself up to God in docility and submission. It is necessary that our wisdom should in this way vanish, in order that the will of God may have authority over us, and that we be emptied of our own understanding, that we may be filled with the wisdom of God. At the same time, the clause ¹⁹⁷ may either be taken in connection with the first part of the verse, or joined with the last, but as the meaning is not much different, I leave every one to choose for himself.

19.For the wisdom of this world This is an argument taken from things opposite. To maintain the one is to overturn the other. As, therefore, the wisdom of this world is foolishness with God, it follows that we cannot be wise in the sight of God, unless we are fools in the view of the world. We have already explained (1Co 1:20) what he means by the wisdom of this world; for natural perspicacity is a gift of God, and the liberal arts, and all the sciences by which wisdom is acquired, are gifts of God. They are confined, however, within their own limits; for into God’s heavenly kingdom they cannot penetrate. Hence they must occupy the place of handmaid, not of mistress: nay more, they must be looked upon as empty and worthless, until they have become entirely subject to the word and Spirit of God. If, on the other hand, they set themselves in opposition to Christ, they must be looked upon as dangerous pests, and, if they strive to accomplish anything of themselves, as the worst of all hindrances. ¹⁹⁸ Hence the wisdom of the world, in Paul’s acceptation, is that which assumes to itself authority, and does not allow itself to be regulated by the word of God, or to be subdued, so as to yield itself up in entire subjection to him. Until, therefore, matters have come to this, that the individual acknowledges that he knows nothing but what he has learned from God, and, giving up his own understanding; resigns himself unreservedly to Christ’s guidance, he is wise in the world’s account, but he is foolish in the estimation of God.

For it is written, He taketh the wise He confirms this from two Scripture proofs, the first of which is taken from Job 5:13, where the wisdom of God is extolled on this ground, that no wisdom of the world can stand before it.

Now it is certain, that the Prophet speaks there of those that are cunning and crafty; but as the wisdom of man is invariably such without God, ¹⁹⁹ it is with good reason that Paul applies it in this sense, — that whatever wisdom men have of themselves is reckoned of no account in the sight of God. The second is from Psa 94:11, where David, after claiming for God alone the office and authority of the Instructor of all, adds, that He knows the thoughts of all to be vain. Hence, in whatever estimation they are held by us, they are, in the judgment of God, vain Here we have an admirable passage for bringing down the confidence of the flesh, while God from on high declares that everything that the mind of man conceives and contrives is mere vanity ²⁰⁰

21.Therefore let no man glory in men As there is nothing that is more vain than man, how little security there is in leaning upon an evanescent shadow! Hence he infers with propriety from the preceding statement, that we must not glory in men, inasmuch as the Lord thus takes away from mankind universally every ground of glorying. At the same time this inference depends on the whole of the foregoing doctrine, as will appear ere long. For as we belong to Christ alone, it is with good reason that he teaches us, that any supremacy of man, by which the glory of Christ is impaired, involves sacrilege.

22.All things are yours He proceeds to show what place and station teachers should occupy ²⁰¹ — such as not to detract in any degree from the authority of Christ, the one Master. As therefore Christ is the Church’s sole master, and as he alone without exception is worthy to be listened to, it is necessary to distinguish between him and others, as even Christ himself has testified respecting himself, (Mat 23:8,) and no other is recommended to us by the Father with this honorable declaration, ²⁰² “Hear ye him.” (Mat 17:5.) As, therefore, he alone is endowed with authority to rule us by his word, Paul says that others are ours — meaning, that they are appointed to us by God with the view of our making use of them — not that they should exercise dominion over our consciences. Thus on the one hand, he shows that they are not useless, and, on the other hand, he keeps them in their own place, that they may not exalt themselves in opposition to Christ. What he adds, as to death, life, and the rest, is hyperbolical, so far as concerns the passage before us. He had it in view, however, to reason, as it were, from the greater to the less, in this manner. “Christ having put in subjection to us life and death, and everything, can we doubt, whether he has not also made men subject to us, to help us by their ministrations — not to oppress us by tyranny.”

Now if any one takes occasion from this to allege, that the writings both of Paul and of Peter are subject to our scrutiny, inasmuch as they were men, and are not exempted from the common lot of others, I answer, that Paul, while he does not by any means spare himself or Peter, admonishes the Corinthians to distinguish between the person of the individual, and the dignity or distinction of office. “As for myself, viewed as a man, I wish to be judged of simply as a man, that Christ alone may have distinction in our ministry.” This, however, in a general way, we must hold, ²⁰³ that all who discharge the office of the ministry, are ours, from the highest to the lowest, so that we are at liberty to withhold our assent to their doctrine, until they show that it is from Christ. For they must all be tried, (1Jo 4:1,)and we must yield obedience to them, only when they have satisfactorily shown themselves to be faithful servants of Christ. Now as to Peter and Paul, this point being beyond all controversy, and the Lord having furnished us with amply sufficient evidence, that their doctrine has come forth from Him, when we receive as an oracle from heaven, and venerate everything that they have delivered to us, we hear not so much them, as Christ speaking in them.

23.Christ is God’s This subjection relates to Christ’s humanity, for by taking upon him our flesh, he assumed “the form” and condition “of a servant,” that he might make himself obedient to his Father in all things. (Phi 2:7.) And assuredly, that we may cleave to God through him, it is necessary that he have God as his head (1Co 11:3.) We must observe, however, with what intention Paul has added this. For he admonishes us, that the sum of our felicity consists in this, ²⁰⁴ that we are united to God who is the chief good, and this is accomplished when we are gathered together under the head that our heavenly Father has set over us. In the same sense Christ said to his disciples,

“Ye ought to rejoice, because I go to the Father,
for the Father is greater than I,” (Joh 14:28,)

for there he set himself forth as the medium, through which believers come to the original source of every blessing. It is certain, that those are left destitute of that signal blessing, who depart from the unity of the Head. ²⁰⁵ Hence this order of things suits the connection of the passage — that those subject themselves to Christ alone, who desire to remain under God’s jurisdiction.

There is thus a distinction between "spiritual" believers and "carnal" believers, the one controlled by the Spirit, the other still largely controlled by the flesh (Rom 8:5-13; Gal 5:16-25). Carnal Christians are not necessarily unsaved pseudo-Christians, although they need to examine themselves carefully to determine whether their profession of faith in Christ is genuine (2Co 13:5). Quite possibly they are just "babes in Christ" and need to "grow in grace and in the knowledge of our Lord and Savior Jesus Christ" (2Pe 3:18)."

Baby Christians are wonderful to see, just like baby people; but if they remain babies indefinitely, they become tragic to behold. Spiritual growth requires, first, the milk of the word (1Pe 2:2), but then soon they should begin to partake of the strength-building meat of the word (Jer 15:16; Compare Heb 5:12-14)."

The soul-winner should rejoice when someone accepts Christ, but not boast, for it is God the Holy Spirit who has actually saved him. Those who sow, or water, or reap may have a part, but the praise belongs only to God."

Although men are privileged to sow the gospel seed, salvation still remains the work of God, for "the seed is the word of God" (Luk 8:11). Similarly, men may water the ground, but the water also is the word of God, "for as the rain cometh down, and the snow from heaven... so shall my word be that goeth forth out of my mouth: it shall not return unto me void." (Isa 55:10, Isa 55:11)."

When God gives the increase, then "both he that soweth and he that reapeth may rejoice together" (Joh 4:36)."

"Masterbuilder" is the Greek , meaning essentially "structural engineer.""

No part of a structure should be built without a strong foundation if it is expected to stand. Similarly, creation is the foundation of the life of the cosmos, and Jesus Christ was the Creator before He became the Savior. The record of His creation in Genesis is the foundation of all revelation. Jesus Christ, first as Creator, then as Redeemer, is the foundation of any true and lasting Christian life."

The purifying fires of Christ's judgment seat (2Co 5:10) will try our works according to what sort they are, not how numerous or how great they are. Quality and motivation count more with the Lord than quantity and reputation."

All who have made Christ the foundation of their lives are saved, and they will be saved even though their works are burned up at the judgment seat. This judgment, therefore, is of believers only, and will determine only rewards or loss of rewards. Judgment will "begin at the house of God," when every man shall have "praise of God" (1Pe 4:17 and 1Co 4:5)."

In light of the certainty of our eventual meeting with Christ at the judgment seat, it is vital to live in daily obedience to the guidance of the indwelling Holy Spirit. We must be especially respectful of our bodies and what we do with them, for He has made them individual temples to house His glory (1Co 6:19, 1Co 6:20)."

This destruction must be physical death, not spiritual, for the apostle has just assured us that all in whom the Spirit dwells are eternally saved (1Co 3:15; 1Co 5:5)."

This passage is quoted from Job 5:13. The preaching of the cross may be foolishness to those who are unsaved, but their wisdom is "foolishness with God.""

This quote is from Psa 94:11."

as unto spiritual : 1Co 2:6, 1Co 2:15; Gal 6:1

as unto carnal : 1Co 3:3, 1Co 3:4, 1Co 2:14; Mat 16:23; Rom 7:14

babes : 1Co 14:20; Eph 4:13, Eph 4:14; 1Jo 2:12

fed : Heb 5:12-14; 1Pe 2:2

for : Joh 16:12; Heb 5:11, Heb 5:12

for whereas : 1Co 1:11, 1Co 6:1-8, 1Co 11:18; 2Co 12:20; Gal 5:15, Gal 5:19-21; Jam 3:16, Jam 4:1, Jam 4:2

divisions : or, factions

and walk : Hos 6:7; Mar 7:21, Mar 7:22; Eph 2:2, Eph 2:3, Eph 4:22-24; Tit 3:3; 1Pe 4:2

as men : Gr. according to man

1Co 1:12, 1Co 4:6

ministers : 1Co 3:7, 1Co 4:1, 1Co 4:2; Luk 1:2; Rom 10:14, Rom 10:15; 2Co 3:6, 2Co 4:5, 2Co 4:7, 2Co 6:1, 2Co 6:4, 2Co 11:23

even : 1Co 3:10, 1Co 9:17, 1Co 12:4-11, 1Co 12:28; Mat 25:15; Joh 3:27; Rom 12:3-6; 1Pe 4:10

I : 1Co 3:9, 1Co 3:10, 1Co 4:14, 1Co 4:15, 1Co 9:1, 1Co 9:7-11, 1Co 15:1-11; Act 18:4-11; 2Co 10:14, 2Co 10:15

Apollos : Pro 11:25; Act 18:24, Act 18:26, Act 18:27, Act 19:1

God : 1Co 1:30, 1Co 15:10; Psa 62:9, Psa 62:11, Psa 92:13-15, Psa 127:1; Isa 55:10,Isa 55:11, Isa 61:11; Act 11:18, Act 14:27, Act 16:14, Act 21:19; Rom 15:18; 2Co 3:2-5; 1Th 1:5

1Co 13:2; Psa 115:1; Isa 40:17, Isa 41:29; Dan 4:35; Joh 15:5; 2Co 12:9; Gal 6:3

he that planteth : 1Co 3:9, 1Co 4:6; Joh 4:36-38

and every : 1Co 4:5, 1Co 9:17, 1Co 9:18, 1Co 15:58; Psa 62:12; Dan 12:3; Mat 5:11, Mat 5:12, Mat 10:41, Mat 10:42, Mat 16:27; Rom 2:6; Gal 6:7, Gal 6:8; Heb 6:10; 1Pe 5:4; 2Jo 1:8; Rev 2:23, Rev 22:12

we : 1Co 3:6; Mat 9:37; Mar 16:20; 2Co 6:1; 3Jo 1:8

ye are God’ s : Psa 65:9-13, Psa 72:16, Psa 80:8-11; Isa 5:1-7, Isa 27:2, Isa 27:3, Isa 28:24-29, Isa 32:20; Isa 61:3, Isa 61:5, Isa 61:11; Jer 2:21; Mat 13:3-9, Mat 13:18-30,Mat 13:36-42, Mat 20:1-14, 21:23-44; Mar 4:26-29; Joh 4:35-38, Joh 15:1-8

husbandry : or, tillage

ye are God’ s building : 1Co 3:16, 1Co 6:19; Psa 118:22; Amo 9:11, Amo 9:12; Zec 6:12, Zec 6:13; Mat 16:18; Act 4:11; 2Co 6:16; Eph 2:10,Eph 2:20-22; Col 2:7; 1Ti 3:15; Heb 3:3, Heb 3:4, Heb 3:6; 1Pe 2:5

to the : 1Co 3:5, 1Co 15:10; Rom 1:5, Rom 12:3, Rom 15:15; Eph 3:2-8; Col 1:29; 1Ti 1:11-14; 1Pe 4:11

as a : 1Ki 3:9-11; 2Ch 2:12; Dan 12:3; Mat 7:24, Mat 24:45; 2Ti 2:15

I have : 1Co 3:6, 1Co 3:11, 1Co 9:2; Zec 4:9; Rom 15:20; Eph 2:20; Rev 21:14, Rev 21:19

and another : 1Co 15:11, 1Co 15:12; Act 18:27; 2Co 10:15, 2Co 11:13-15

But let every : Ecc 12:9; Luk 11:35, Luk 21:8; Col 4:17; 1Ti 4:16; Jam 3:1 *Gr: 1Pe 4:11; 2Pe 2:1-3

Isa 28:16; Mat 16:18; Act 4:11, Act 4:12; 2Co 11:2-4; Gal 1:7-9; Eph 2:20; 2Ti 2:19; 1Pe 2:6-8

gold : Psa 19:10, Psa 119:72; Pro 8:10, Pro 16:16; Isa 60:17; 1Ti 4:6; 2Ti 2:20; 1Pe 1:7; Rev 3:18

precious : Isa 54:11-13; Rev 21:18

wood : Pro 30:6; Jer 23:28; Mat 15:6-9; Act 20:30; Rom 16:17; 2Co 2:17, 2Co 4:2; Col 2:8, Col 2:18-23; 1Ti 4:1-3, 1Ti 4:7, 1Ti 6:3; 2Ti 2:16-18, 2Ti 3:7, 2Ti 3:13, 2Ti 4:3; Tit 1:9-11, Tit 3:9-11; Heb 13:9; Rev 2:14

man’ s : 1Co 3:14, 1Co 3:15, 1Co 4:5; 2Ti 3:9

the day : 1Co 1:8; Mal 3:17; Rom 2:5, Rom 2:16; 2Th 1:7-10; 2Ti 1:18; 2Pe 3:10; Rev 20:12

shall be revealed : Gr. is revealed, Luk 2:35

and the fire : Isa 8:20, Isa 28:17; Jer 23:29; Eze 13:10-16; Zec 13:9; 1Pe 1:7, 1Pe 4:12

1Co 3:8, 1Co 4:5; Dan 12:3; Mat 24:45-47, Mat 25:21-23; 1Th 2:19; 2Ti 4:7; 1Pe 5:1, 1Pe 5:4; Rev 2:8-11

work : 1Co 3:12, 1Co 3:13; Rev 3:18

he shall : Act 27:21, Act 27:44; 2Jo 1:8

yet : Amo 4:11; Zec 3:2; 1Pe 4:18; Jud 1:23

Know : 1Co 5:6, 1Co 6:2, 1Co 6:3, 1Co 6:9, 1Co 6:16, 1Co 6:19, 1Co 9:13, 1Co 9:24; Rom 6:3; Jam 4:4

ye are : 2Co 6:16; Eph 2:21, Eph 2:22; Heb 3:6; 1Pe 2:5

the Spirit : Eze 36:27; Joh 14:17; Rom 8:11; 2Ti 1:14; 1Jo 4:12, 1Jo 4:15, 1Jo 4:16

any : 1Co 6:18-20; Lev 15:31, Lev 20:3; Num 19:20; Psa 74:3, Psa 79:1; Eze 5:11, Eze 7:22; Eze 23:38, Eze 23:39; Zep 3:4

defile : or

destroy : for, Gen 28:17; Exo 3:5; 1Ch 29:3; Psa 93:5, Psa 99:9; Isa 64:11; Eze 43:12

deceive : 1Co 6:9, 1Co 15:33; Pro 5:7; Isa 44:20; Jer 37:9; Luk 21:8; Gal 6:3, Gal 6:7; Eph 5:6; 2Ti 3:13; Tit 3:3; Jam 1:22, Jam 1:26; 1Jo 1:8

If : 1Co 1:18-21, 1Co 4:10, 1Co 8:1, 1Co 8:2; Pro 3:5, Pro 3:7, Pro 26:12; Isa 5:21; Jer 8:8; Rom 11:25; Rom 12:16

let : Mat 18:4; Mar 10:15; Luk 18:17

the wisdom : 1Co 1:19, 1Co 1:20, 1Co 2:6; Isa 19:11-14, Isa 29:14-16, Isa 44:25; Rom 1:21, Rom 1:22

For : Job 5:13

He : Exo 1:10, Exo 18:11; 2Sa 15:31, 2Sa 16:23, 2Sa 17:14, 2Sa 17:23; Est 7:10; Psa 7:14, Psa 7:15; Psa 9:15, Psa 9:16, Psa 141:10

the lord : Psa 94:11

that : Job 11:11, Job 11:12; Psa 2:1; Rom 1:21; Col 2:8

glory : 1Co 3:4-7, 1Co 1:12-17, 1Co 4:6; Jer 9:23, Jer 9:24

For : Rom 4:13, Rom 8:28, Rom 8:32; 2Co 4:5, 2Co 4:15; Rev 21:7

Paul : 1Co 3:5-8, 1Co 9:19-22; 2Co 4:5; Eph 4:11, Eph 4:12

or the : Rom 8:37-39; Phi 1:21

ye : 1Co 6:19, 1Co 6:20, 1Co 7:22, 1Co 15:23; Joh 17:9, Joh 17:10; Rom 14:8; 2Co 10:7; Gal 3:29, Gal 5:24

and Christ : 1Co 8:6, 1Co 11:3; Mat 17:5; Joh 17:18, Joh 17:21; Eph 1:10; Phi 2:8-11

Milk signifies what the apostle to the Hebrews calls the first principles of the oracles of God, and so is opposed to sublime spiritual doctrines, here set out under the notion of meat; called strong meat, Heb 5:14 , fit for those of full age: as young children’ s stomachs will not endure strong meat, so neither are sublime spiritual mysteries fit for new converts, until they have senses exercised to discern good and evil; and therefore the apostle gives this as a reason, why he had not communicated the deep things of God to them, because as yet they had not been able to bear the notion of them, nor indeed were they yet able: it should seem that there were many in the church of Corinth, who though they were true Christians, yet were not grown and judicious Christians, but had great imperfections, as indeed it will further appear in this Epistle.

For ye are yet carnal not wholly carnal, but in a great measure so, not having your lusts and corrupt affections entirely subdued to the will of God, nor yet so much subdued as some other Christians have, and you ought to have. As an evidence of this he mindeth them of the

envying, strifes, and divisions that were amongst them.

Strife and envyings are reckoned amongst the works of the flesh, Gal 5:19-21 ; they are all opposite to love, in which the perfection of a Christian lieth. He told us before what strifes and contentions he meant, and tells us it again in the next verse.

Not that Christians so large a city as Corinth might not put themselves under several pastors, or, as to themselves, prefer one before another, either in respect of the more eminent gifts of God bestowed upon one, (as doubtless Paul was preferable to Apollos), or in respect of the more suitableness of one man’ s gifts to their capacities than another: but their adherence so to one minister of the gospel, that for his sake they vilified and despised all others, that were also true and faithful servants of God in the work of his gospel, this was their sin, and spake them to have vicious and corrupt affections, and to walk more like men than like saints, not having a true notion of the ministers of Christ, nor behaving themselves towards them as they ought to do.

Neither Paul, nor yet Apollos, are authors of faith to you, but only instruments; it is the Lord that giveth to every man a power to believe; or else that latter phrase,

as the Lord gave to every man may be understood of ministers, whose abilities to the work of the ministry, and success in it, both depend upon God. The sense of the words is this, then: God giveth unto his ministers variety of gifts, and different success; but yet neither one nor the other of them are more than the servants of Christ in their ministry, persons whom God maketh use of to call upon and to prevail with men, to give credit to the doctrine of the gospel, and to receive and accept of Christ. The work is the Lord’ s, not theirs.

God honoured me first to preach the gospel amongst you, Act 18:1-28 &c., and blessed my preaching to convert you unto Christ; then I left you: Apollos stayed behind, and he watered what I had planted daily preaching amongst you; see Act 18:24-26 ; he was a further means to build you up in faith and holiness; but God increased, or

gave the increase God gave the power by which you brought forth any fruit. The similitude is drawn from planters, whether husbandmen or gardeners; they plant, they water, but the growing, the budding, the bringing forth flowers or fruit by the plant, doth much more depend upon the soil in which it stands, the influence of heaven upon it, by the beams of the sun, and the drops of the dew and rain, and the internal virtue which the God of nature hath created in the plant, than upon the hand of him that planteth, or him who useth his watering pot to water it. So it is with souls; one minister is used for conversion, or the first changing of souls; another is used for edification, or further building up of souls; but both conversion and edification are infinitely more from the new heart and new nature, which God giveth to souls, and from the influence of the Sun of righteousness by the Spirit of grace, working in and upon the soul, than from any minister, who is but God’ s instrument in those works.

So that, look as it is in earthly plantations, God hath the greatest influence upon the growth and fruitfulness of the plant, and the husbandman or gardener is nothing in comparison with God, who hath given to the plant planted its life and nature, by which it shooteth up, buddeth, and bringeth forth fruit, and maketh his sun to shine and his rain to fall upon it: so it is in the spiritual plantation, God is the principal efficient Cause, we are little instrumental causes in God’ s hand, nothing in comparison with God. I have planted, Apollos hath watered; but if we see a soul changed, or grow, and make any spiritual proficiency, we must say, Not unto us, O Lord, not unto us, but unto thy name be given the glory: God hath done the main work; we have not done any thing in comparison with him. These words do no more tend to vilify the ministry of the gospel, or make it useless, than, taking them in their native sense, as they respect earthly plantations, they would prove, that there is no need of the husbandman’ s or gardener’ s hand to plant or to water plants, because all that he doth of that nature is to no purpose, unless God first gives to the plant its proper nature and virtue, and then followeth the planting with the influence of the sun, dew, and rain. But yet it is observable, that the apostle doth not say, the man himself gives the increase, from the good use of the power that is naturally in his own will, but

God giveth the increase which argues the necessity of special grace both to conversion and edification, superadded to the best preaching of his ministers. Though Paul himself by preaching plants, and Apollos watereth, yet God must make the soul to increase with the increase of God. Hence the apostle argueth their unreasonableness, in adoring one minister, and magnifying him above another, when indeed neither the one nor the other had any principal efficiency in the production of the blessed effect, but a mere instrumental causation, the effect of which depended upon the sole blessing of God, in comparison with whom, in this working, neither the one nor the other minister was any thing.

The ministers of Christ, though one be used in planting and another in watering, one in laying the foundation and another in building thereupon, yet are one; one in their office and work, one in their ministry, being all servants to Christ, who is one; all serving one and the same Lord, all doing the same business, proposing the same end, and with all their might labouring towards it; and therefore, as they ought not to divide into parties and factions, so you ought not for their sakes to be so divided. Yet they are not so one, but that one may labour more than another, and be honoured by God with more success than another, and every one shall receive a reward proportioned to his labour: the apostle saith not, according to the success of his labour, (that is not in his power), but,

according to his labour

Though compared with God we are nothing, yet our station is no mean station; God works as the principal efficient Cause, we work with God as his instruments; God worketh one way, by his secret influence upon the heart, we another way, by publication of the gospel in people’ s ears, but the scope and end of the work is the same. The Lord is said to work with his ministers, Mar 16:20 , and they are here said to work with him. Hence he proveth what he had before said, that they should be rewarded; God will not suffer those who work with him to be without their reward: as also that they were one, for they are all labourers together with God. Yet do not think yourselves our husbandry, for you are

God’ s husbandry: thus God’ s people, Isa 61:3 , are called the planting of the Lord.

God’ s building: thus the church is called the house of God, 1Ti 3:15 . Still the apostle minds them, that they were God’ s, not their minister’ s; it was God to whom they were beholden for their conversion, for their edification, &c.