1 Corinthians 3 commentary

The most simple truths of the gospel, as to man's sinfulness and God's mercy, repentance towards God, and faith in our Lord Jesus Christ, stated in the plainest language, suit the people better than deeper mysteries. Men may have much doctrinal knowledge, yet be mere beginners in the life of faith and experience. Contentions and quarrels about religion are sad evidences of carnality. True religion makes men peaceable, not contentious. But it is to be lamented, that many who should walk as Christians, live and act too much like other men. Many professors, and preachers also, show themselves to be yet carnal, by vain-glorious strife, eagerness for dispute, and readiness to despise and speak evil of others.

The ministers about whom the Corinthians contended, were only instruments used by God. We should not put ministers into the place of God. He that planteth and he that watereth are one, employed by one Master, trusted with the same revelation, busied in one work, and engaged in one design. They have their different gifts from one and the same Spirit, for the very same purposes; and should carry on the same design heartily. Those who work hardest shall fare best. Those who are most faithful shall have the greatest reward. They work together with God, in promoting the purposes of his glory, and the salvation of precious souls; and He who knows their work, will take care they do not labour in vain. They are employed in his husbandry and building; and He will carefully look over them.

The apostle was a wise master-builder; but the grace of God made him such. Spiritual pride is abominable; it is using the greatest favours of God, to feed our own vanity, and make idols of ourselves. But let every man take heed; there may be bad building on a good foundation. Nothing must be laid upon it, but what the foundation will bear, and what is of a piece with it. Let us not dare to join a merely human or a carnal life with a Divine faith, the corruption of sin with the profession of Christianity. Christ is a firm, abiding, and immovable Rock of ages, every way able to bear all the weight that God himself or the sinner can lay upon him; neither is there salvation in any other. Leave out the doctrine of his atonement, and there is no foundation for our hopes. But of those who rest on this foundation, there are two sorts. Some hold nothing but the truth as it is in Jesus, and preach nothing else. Others build on the good foundation what will not abide the test, when the day of trail comes. We may be mistaken in ourselves and others; but there is a day coming that will show our actions in the true light, without covering or disguise. Those who spread true and pure religion in all its branches, and whose work will abide in the great day, shall receive a reward. And how great! how much exceeding their deserts! There are others, whose corrupt opinions and doctrines, or vain inventions and usages in the worship of God, shall be made known, disowned, and rejected, in that day. This is plainly meant of a figurative fire, not of a real one; for what real fire can consume religious rites or doctrines? And it is to try every man's works, those of Paul and Apollos, as well as others. Let us consider the tendency of our undertakings, compare them with God's word, and judge ourselves, that we be not judged of the Lord.

From other parts of the epistle, it appears that the false teachers among the Corinthians taught unholy doctrines. Such teaching tended to corrupt, to pollute, and destroy the building, which should be kept pure and holy for God. Those who spread loose principles, which render the church of God unholy, bring destruction upon themselves. Christ by his Spirit dwells in all true believers. Christians are holy by profession, and should be pure and clean, both in heart and conversation. He is deceived who deems himself the temple of the Holy Ghost, yet is unconcerned about personal holiness, or the peace and purity of the church.

To have a high opinion of our own wisdom, is but to flatter ourselves; and self-flattery is the next step to self-deceit. The wisdom that wordly men esteem, is foolishness with God. How justly does he despise, and how easily can he baffle and confound it! The thoughts of the wisest men in the world, have vanity, weakness, and folly in them. All this should teach us to be humble, and make us willing to be taught of God, so as not to be led away, by pretences to human wisdom and skill, from the simple truths revealed by Christ. Mankind are very apt to oppose the design of the mercies of God. Observe the spiritual riches of a true believer; “All are yours,” even ministers and ordinances. Nay, the world itself is yours. Saints have as much of it as Infinite Wisdom sees fit for them, and they have it with the Divine blessing. Life is yours, that you may have a season and opportunity to prepare for the life of heaven; and death is yours, that you may go to the possession of it. It is the kind messenger to take you from sin and sorrow, and to guide you to your Father's house. Things present are yours, for your support on the road; things to come are yours, to delight you for ever at your journey's end. If we belong to Christ, and are true to him, all good belongs to us, and is sure to us. Believers are the subjects of his kingdom. He is Lord over us, we must own his dominion, and cheerfully submit to his command. God in Christ, reconciling a sinful world to himself, and pouring the riches of his grace on a reconciled world, is the sum and substance of the gospel.

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. “Combien qu’il n’y eust en eux ancunc efficace de l’Esprit;” — “Though there was in them no efficacy of the Spirit.” 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, (1 Peter 2:2,) and in that saying of Christ,

Unless ye become as these little children, ye shall not enter into the kingdom of God, (Luke 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 1 Corinthians 14:20, — a distinction which removes all occasion of doubt as to the meaning. To this also there is a corresponding passage in Ephesians 4:14.

That we be no longer children tossed to and fro with every wind of doctrine, and made the sport Our author gives in this, as in many other instances, the substance of the passage quoted rather than the express words In the expression “made the sport of human fallacies,” he seems to have had in his eye the term κυβεια — rendered by our translators sleight (of men,) which, as Calvin himself remarks when commenting upon the passage, is “translatum ab aleatoribus, quod inter eos multae sint fallendi artes:” borrowed from players at dice, there being many arts of deception practiced among them. — Ed 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, (Hebrews 5:13, 14,) 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, (Mark 4:33,) and so that, in short, he drops in his instructions by little and little, “Il leur propose la doctrine petit a petit, et par maniere de dire, la face distiller en eux;” — “He presents instruction to them by little and little, and, so to speak, makes it drop upon them.” 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 98th 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, “Ne parlans de l’Euangile que quelques mots bleu obscurement, et comme entre les deurs, pour la crainte qu’ils ont de tomber en quelque danger de leurs ersonnes;” — “Speaking merely some words of the gospel very indistinctly, and, as it were, through their teeth, from the fear that they have of incurring some personal danger.” 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, “Par pieces et morceaux;” — “Into pieces and morsels.” 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, “D’avaneer tousiours ses escholiers, et monter plus haut;” — “To be always carrying forward his pupils, and going up higher.” 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. “L’estouffement touteffois venant de leurs affections perverses, surmontoit;” — “The suffocation, nevertheless, proceeding from their perverse affections, prevailed.”

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 Galatians 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 (Titus 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 (2 Corinthians 5:17.)

4. For while one saith He now specifies the particular kind of contentions, “Qui estoyent entr’eux;” — “Which were among them.” 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 (Matthew 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, “Cette ration de jetter son coeur sur un homme par ambition, est accompagnee d’un sot babil;” — “This way of setting one’s heart upon an individual through ambition, is accompanied with a foolish talkativeness.” 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.

1 Corinthians 3:5-9

5. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

5. Quis ergo est Paulus, aut quis Apollos, nisi ministri, per quos credidistis, et sicut unicuique Dominus every dedit?

6. I have planted, Apollos watered; but God gave the increase.

6. Ego plantavi, Apollos rigavit; at Deus incrementum dedit.

7. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

7. Ergo neque qui plantat aliquid est, neque qui rigat; sed Deus qui dat incrementurn.

8. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor.

8. Qui autem plantat, et qui rigat, unum “Sont un, ou une chose;” — “Are one, or one thing.” sunt. Porro quisque propriam mercedem secundum laborem suum recipiet.

9. For we are laborers together with God: ye are God’s husbandry, ye are God’s building.

9. Dei enim cooperarii sumus, “Car nous sommes ouuriers avec Dieu, ou, nous ensemble sommes ouuriers de Dieu;” — “For we are workers with God, or we are together God’s workmen.” Dei agricultura, Dei aedificatio estis.

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. “Afin que le propos soit moins odieux, et qu’on ne dise qu’il porte enuie aux autres;” — “That the discourse may be less offensive, and that none may say that he bears envy towards others.” “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. An instance of the same kind occurs in Romans 12:3 ἑκάστῳ ὡς ὁ Θεὸς ευερισε μέτρον πίστεως — as God hath distributed to every one the measure of faith.” Calvin, when commenting on the passage, observes, that it is an instance of “anastrophe, seu vocum inversio, pro Quemadmodum unicuique;” — “anastrophe, or inversion of words for As to every one.” — Ed 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. “Combien aussi il est necessaire qu’elle continue et soit tousiours entretenue;” — “How necessary it is also, that it continue and be always kept up.” 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 “Tous les ans;” — “Every year.” 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 (1 Corinthians 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. (Romans 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 Our author refers to what he had, a little before, adverted to, as to the necessity for the word of God continuing to be dispensed. — Ed. 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, Calvin will be found adverting to the same subject at considerable length, when commenting on 1 Corinthians 9:1. — Ed. 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, (John 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 “Suyuant ceste consideration;” — “In accordance with this view.” 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. (2 Corinthians 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, “Car en ces facons de parler Christ n’est point separe du ministre;” — “In these modes of expression Christ is not separated (or viewed apart) from the minister.” 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. Calvin most probably refers here to the statements afterwards made by him, when commenting on Galatians 3:27, to the following effect: “Respondeo, Paulum de Sacramentis bifariam solere loqui. Dum negotium est cum hypocritis, qui nudis signis superbiunt, tum concionatur, quam inanis ac nihili res sit externum signum: et in praeposteram fiduciam fortiter invehitur. Quare? non respicit Dei institutionem, sed impiorum corruptelam. Quum autem fideles alloquitur, qui rite utuntur signis, illa tunc conjungit cum sua veritate, quam figurant. Quare? neque enim fallacem pompam ostentat in Sacramentis, sed quae externa ceremonia figurat, exhibet simul re ipsa. Hinc fit, ut veritas, secundum Dei institutum, conjuncta sit cum signis;” — “I answer, it is customary with Paul to speak of the Sacraments in two different ways. When he has to do with hypocrites, who glory in mere symbols, he in that case proclaims aloud the emptiness and worthlessness of the outward symbol, and denounces in strong terms their absurd confidence. Why so? It is because he has in view, not the ordinance of God, but the corruption of it by wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he in that case views them in connection with the reality which they represent. Why so? It is because he does not make a show of any false splendor as belonging to the Sacraments, but presents before our view in reality what the outward ceremony represents. Hence it comes that, agreeably to the divine appointment, the reality is associated with the symbols.” The same subject is touched upon in the Institutes, volume 3. — Ed. 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, “Poures vers de terre;” — “Mere worms of the dust.” 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 The subject of Rewards is largely treated of in the Institutes, volume 2. The reader will find the expression “laborers together with God” commented upon in the Institutes, volume 1. — Ed.

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. “Et conducteur de l’oeuvre;” — “And conductor of the work.” 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, “De se rendre suiets aux hommes, et attacher la leurs affections;” — “In making themselves subject to men, and placing their affections there.” 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. “De la massonerie, ou charpenterie;” — “From masonry, or carpentry.”

1 Corinthians 3:10-15

10. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

10. Ut saplens architectus, secundum gratiam Dei mihi datam, fundamentum posui, alius autem superaedificat: porro unusquisque videat, quomodo superaedificet.

11. For other foundation can no man lay than that is laid, which is Jesus Christ.

11. Fundamentum enim aliud nemo potest ponere, praeter id quod positum est, quod est Iesus Christus.

12. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

12. Si quis autem superstruat super fundamentum hoc aurum, argentum, lapides pretiosos, ligna, faenum, stipulam,

13. Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.

13. Cuiuscunque opus manifestum fiet: dies enim manifestabit, quia in igne revelabitur, et cuiuscunque opus quale sit, ignis probabit.

14. If any man’s work abide which he hath built thereupon, he shall receive a reward.

14. Si cuius opus maneat quod superaedificaverit, mercedem accipiet.

15. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

15. Si cuius opus arserit, jacturam faciet: ipse autem salvus fiet, sic tamen tanquam per ignem. “Par feu, ou parmi le feu;” — “By fire, or amidst the fire.”

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 “I1 leur fait assavoir, et declare fort et ferme:” — “He gives them to know, and declares strongly and firmly.” 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, “Ne faisoyent point de conscience d’amoindrir ou offusquer la grace de Dieu;” — “Made no scruple of disparaging or obscuring the grace of God.” 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. “Monstrant, quant a luy qu’il a este pousse et conduit de Dieu, il se defend et maintient contre tout mepris;” — “Showing, as to himself, that he had been led on and conducted by God, he guards and defends himself against all contempt.”

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, (Matthew 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 “En sorte qu’on puisse voir a l’oeil;” — “So that one may see with the eye.” 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. “Arrachent et renversent entierement;” — “They tear up and entirely overthrow”

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. (1 Corinthians 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 “Et non eonvenantes;” — “And not suitable.” 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.” (Colossians 2:3.) He, then, who has learned Christ, (Ephesians 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. “Ce seroit vne chose mal seante que Christ lust suffoque en mettant et meslant auec luy quelques doctrines estranges;” — “It were an unseemly thing that Christ should be choked by placing upon him and mixing up with him some strange doctrines.” 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. “On vent a force faire receuoir pour oracles et reuelations procedees de Dieu;” — “They would force us to receive it as if it were oracles and revelations that have come forth from God.” 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, (1 Timothy 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, It is so in two of the old English versions. In Wiclif’s version (1380) the rendering is as follows: For the dai of the Lord schal declare. The Rheims version (1582) reads thus: For the day of our Lord will declare. — Ed. 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, “Celle, qui aura este forgee au cerveau des hommes s’esuanouira tout incontinent, et s’en ira en fumee;” — “That which has been forged in man’s brain, will quickly vanish, and go off in smoke.” 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 “Le mot Grec suyuant, qui signifie souffrir perte ou dommage;” — “The Greek word following, which signifies to suffer loss or damage.” 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. “Car ce n’est pas sa doctrine, mais celle des autres que Sainct Paul dit, qui viendra a l’examen;” — “For it is not his own doctrine, but that of others, that St. Paul says will come to be tested.” 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, “Et fideles ouuriers;” — “And faithful workmen.” 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, “Et affliction;” — “And affliction.” 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 “Les pecheurs, (disent-ils);” — “The sinners, (say they).” 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 “Je respon, que ce n’est pas a nous;” — “I answer, that it is not for us.” 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, “Car a quel propos est-il yci parle du feu?” — “For to what purpose does he speak here of fire?” 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.

1 Corinthians 3:16-23

16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

16. An nescitis, quod templum Dei estis et Spiritus Dei habitat in vobis?

17. If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

17. Si quis ternplum Dei corrumpit, “Viole destruit;” — “Violates, or destroys.” hunc perdet Deus. Templum enim Dei sanctum est, quod estis vos.

18. Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise,

18. Nemo se decipiat, si quis videtur sapiens esse inter vos: in saeculo hoc stultus fiat, “Si aucvn entre vous cuide estre sage, qu’il soit fait fol en ce monde, afin qu’il soit sage — ou, sage en ce monde, qu’il soit fait fol, afin, etc.;” — “If any one among you seemeth to be wise, let him become a fool in this world, that he may be wise — or, wise in this world, let him become a fool, that,” etc. ut fiat sapiens.

19. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.

19. Sapientia enim mundi huius stultitia est apud Deum. Scriptum est enim (Job 5:13) Deprehendens sapientes in astutia sua.

20. And again, The Lord knoweth the thoughts of the wise, that they are vain.

20. Et rursum (Psalm 94:11) Dominus novit cogitationes sapientum vanas esse.

21. Therefore let no man glory in men. For all things are yours;

21. Proinde nemo glorietur in hominibus, omnia enim vestra sunt;

22. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

22. Sive Paulus, sive Apollos, sive Cephas, sive mundus, sive vita, sive mors, sive prmsentia, sive futura: omnia vestra sunt,

23. And ye are Christ’s; and Christ is God’s.

23. Vos autem Christi; Christus autem Dei.

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 “De cest aduertissement;” — “Of this caution.” 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, (1 Peter 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 (1 Corinthians 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 Audieras, et fama fitit. Virg. Eclog. 9. 11. 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, (2 Corinthians 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, “Trop facilement;” — “Too readily.” 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, “Soit fait fol en soy de son bon gre s’abbaissant, et s’aneantissant soymesme;” — “Let him become, of his own accord, a fool in his own estimation, abasing and emptying himself.” 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. “Bon et raisonnable;” — “Good and reasonable.”

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 (Psalm 13:2) for governing ourselves, and for managing whatever we have to do — if we have no dependence on any other “Que de nous-mesmes;” — “Than ourselves.” — if we feel no need of the guidance of another, but are competent to govern ourselves. “Nous semble que nous sommes assez suffisans de nous conduire, et gouuerner nous-mesmes;” — “It appears to us, that we are quite competent to conduct and govern ourselves.” 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 “En ce monde;” — “In this world.” 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 (1 Corinthians 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. “Ce sont de grans empeschemens, et bien a craindre;” — “They are great hindrances, and much to be dreaded.” 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, “Quand la sagesse de Dieu n’y est point;” — “When the wisdom of God is not in it.” 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 Psalm 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 “The humbling tendency ef the statement referred to is well brought out by Fuller of Kettering. (Fuller’s Works, volume 4, p. 89.)

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 “C’est a dire, quelle estime on en doit auoir;” — “That is to easy, in what esteem they ought to be held.” — 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, (Matthew 23:8,) and no other is recommended to us by the Father with this honorable declaration, “Nul autre ne nous a este donne du Pere authorize de ce titre et commandement;” — “No other has been given to us by the Father, authorized by this distinction and injunction.” “Hear ye him.” (Matthew 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, “Pour vne maxime;” — “As a maxim.” 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, (1 John 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. (Philippians 2:7, 8.) And assuredly, that we may cleave to God through him, it is necessary that he have God as his head (1 Corinthians 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, “Car il nous donne a entendre, et remonstre, que le comble et la perfection de nostre felicite consiste la;” — “For he gives us to understand, and shows, that the summit and perfection of our felicity consists in this.” 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,” (John 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. “Qui ne retienent ce seul Chef;” — “Who do not retain that sole Head.” 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.

CHAPTER 4

1 Corinthians 4:1-5

1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

1. Sic nos aestimet homo ut ministros Christi, et dispensatores arcanorum Dei.

2. Moreover it is required in stewards, that a man be found faithful.

2. Caeterum in ministris hoc quaeritur, ut fidelis aliquis reperiatur.

3. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.

3. Mihi viro pro minimo est, a vobis diiudicari, aut ab humano die: “De iour humain — c’est a dire, de iugement d’homme;” — “Of man’s day — that is to say, of man’s judgment.” imo nec me ipsum diiudico.

4. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.

4. Nullius enim rei mihi sum conscius: sed non in hoc sum justificatus. Porro qui me diiudicat, Dominus est.

5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

5. Itaque ne ante tempus quicquam iudicetis, donec venerit Dominus, qui et illustrabit abscondita tenebrarum, et manifestabit consilia cordium; et tunc laus erit cuique a Deo.

CHAPTER 3

1Co 3:1-23. Paul Could Not Speak to Them of Deep Spiritual Truths, as They Were Carnal, Contending for Their Several Teachers; These Are Nothing but Workers for God, to Whom They Must Give Account in the Day of Fiery Judgment. The Hearers Are God's Temple, Which They Must Not Defile by Contentions for Teachers, Who, as Well as All Things, Are Theirs, Being Christ's.

1. And I--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).

babes--contrasted with the perfect (fully matured) in Christ (Col 1:28; compare He 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, 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" (Ep 4:13). In Ro 7:14, also the oldest manuscripts read, "I am a man of flesh."

2. (He 5:12).

milk--the elementary "principles of the doctrine of Christ."

3. envying--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).

carnal--For "strife" is a "work of the flesh" (Ga 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.

walk as men--as unregenerate men (compare Mt 16:23). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Ro 8:4; Ga 5:25, 26).

4. (1Co 1:12).

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

5. Who then--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!

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

but ministers, &c.--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."

as ... Lord gave to every man--that is, to the several hearers, for it was God that "gave the increase" (1Co 3:6).

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

God gave the increase--that is, the growth (1Co 3:10; Ac 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.

7. neither is he that ... anything ... but God--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.

8. one--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.

and every man--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 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" (Mt 25:23).

9. 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; 6:1; compare Ac 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 (Ep 2:21, 22; 4:29).

10. grace ... given unto me--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].

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

another--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].

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

buildeth thereupon--Here the building or superstructure raised on Christ the "foundation," laid by Paul (1Co 2:2) is not, as in Ep 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.

11. (Is 28:16; Ac 4:12; Ep 2:20).

For--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.

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

12. Now--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 (Re 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] (Mt 5:19).

13. Every man's work--each teacher's superstructure on the foundation.

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

declare it--old English for "make it clear" (1Co 4:4).

it shall be revealed by fire--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, Re 22:10, 20) in fire" (Mal 3:3; 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 Mr 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].

14. abide--abide the testing fire (Mt 3:11, 12).

which he hath built thereupon--which he built on the foundation.

reward--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; Php 2:16; 1Th 2:19).

15. If ... be burnt--if any teacher's work consist of such materials as the fire will destroy [Alford].

suffer loss--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 6).

saved; yet so as by fire--rather, "so as through fire" (Zec 3:2; Am 4:11; Jude 23). "Saved, yet not without fire" (Ro 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; 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 Php 3:15).

16. Know ye not--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."

ye--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 ... Spirit--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 (Lu 1:10; 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; Mt 18:20; 1Pe 2:5) [Vitringa].

17. If any ... defile ... destroy--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 (Le 16:2; Da 5:2, 3, 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, 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" (Ex 19:6; 1Pe 2:9; Re 1:6). As the Aaronic priests were doomed to die if they violated the old temple (Ex 28:43), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (He 12:14; 10:26, 31).

holy--inviolable (Ha 2:20).

which temple ye are--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.

18. seemeth--that is, is, and is regarded by himself and others.

wise in this world--wise in mere worldly wisdom (1Co 1:20).

let him become a fool--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].

19. with God--in the judgment of God.

it is written--in Job 5:13. The formula of quoting Scripture used here, establishes the canonicity of Job.

He taketh ... wise in ... own craftiness--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.

20. 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).

21. let no man glory in men--resuming the subject from 1Co 3:4; compare 1Co 1:12, 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."

For all things--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 (Ro 8:28). Ye are not for the sake of them, but they for the sake of you (2Co 4:5, 15). They belong to you, not you to them.

22. 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).

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

things present--"things actually present" [Alford].

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

Christ is God's--(1Co 11:3). God is the ultimate end of all, even of Christ, His co-equal Son (1Co 15:28; Php 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 1Cor 2:14, 1Cor 2:15 (note), and 1Cor 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 1Cor 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 1Cor 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 1Cor 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 1Cor 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?

And I, brethren - He spoke before, 1Cor 2:1, of his entrance, now of his progress, among them. Could not speak to you as unto spiritual - 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, 1Cor 1:5.

I fed you, as babes, with milk - The first and plainest truths of the gospel. So should every preacher suit his doctrine to his hearers.

For while there is among you emulation in your hearts, strife in your words, and actual divisions, are ye not carnal, and walk according to men - As mere men; not as Christians, according to God.

I am of Apollos - 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. Are ye not carnal - For the Spirit of God allows no party zeal.

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

God that giveth the increase - Is all in all: without him neither planting nor watering avails.

But he that planteth and he that watereth are one - 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. Every man shall receive his own peculiar reward according to his own peculiar labour - 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!

For we are all fellowlabourers - God's labourers, and fellowlabourers with each other. Ye are God's husbandry - This is the sum of what went before: it is a comprehensive word, taking in both a field, a garden, and a vineyard. Ye are God's building - This is the sum of what follows.

According to the grace of God given to me - This he premises, lest he should seem to ascribe it to himself. Let every one take heed how he buildeth thereon - That all his doctrines may be consistent with the foundation.

For other foundation - On which the whole church: and all its doctrines, duties, and blessings may be built. Can no man lay than what is laid - 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. Which is Jesus Christ - 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.

If any one build gold, silver, costly stones - 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.

The time is coming when every one's work shall be made manifest: for the day of the Lord, that great and final day, shall declare it - To all the world. For it is revealed - 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.

He shall receive a reward - 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.

He shall suffer loss - The loss of that peculiar degree of glory.

Ye - All Christians. Are the temple of God - The most noble kind of building, 1Cor 3:9.

If any man destroy the temple of God - Destroy a real Christian, by schisms, or doctrines fundamentally wrong. Him shall God destroy - He shall not be saved at all; not even as through the fire."

Let him become a fool in this world - Such as the world accounts so. That he may become wise - In God's account.

For all the boasted wisdom of the world is mere foolishness in the sight of God. He taketh the wise in their own craftiness - 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.

That they are but vain - Empty, foolish; they and all their thoughts. Psalm 94:11.

Therefore - Upon the whole. Let none glory in men - So as to divide into parties on their account. For all things are yours - and we in particular. We are not your lords, but rather your servants.

Whether Paul or Apollos, or Cephas - We are all equally yours, to serve you for Christ's sake. Or the world - 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. Or things present - On earth. Or things to come - In heaven. Contend, therefore, no more about these little things; but be ye united in love, as ye are in blessings.

And ye are Christ's - His property, his subjects. his members. And Christ is God's - As Mediator, he refers all his services to his Father's glory.

ANd, I brethren, could not speak unto you as unto spiritual , but as unto [illegible: 1 letter]arnal , even as unto babes i[illegible: 1 letter] Christ c.

The Apostle plainly returneth in this Chapter to reprove them for their divisions and factions, for which he had began to reprove them, Chap. 1. v. 11. and (as some think) here he anticipateth an objection, which they might have made against him, against his reproving and judging of them, when as he that is spiritual (as he had now said) is judged of no man. I (saith he) brethren, could not speak unto you as spiritual, that is, as to Christians, who had made any great proficiency in the ways of God, and had arrived to any just degrees of spiritual perfection.

But as unto carnal, that is, persons, who though you are not under the full conduct and government of your flesh and sensitive appetite, yet are far from being perfect, either in Faith or Holiness, in Christ, but not as grown men, but as babes, as the Apostle fully explaineth this term, Heb. 5.12, 13. Such as had need be taught again, which are the first principles of the Oracles of God, and have need of milk, and not of strong meat; for every one that useth milk, is unskilful in the word of righteousness, for he is a babe.

2 I have fed you with milk, and not with meat : for hitherto ye were not able to bear it , neither yet now are ye able f.

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 [illegible: 2 letters]rong meat, Heb. 5.14. fit for those of full age, as young childrens 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.

Marginal references: [illegible: 1 word] 5.1[illegible: 1 letter], 13. [illegible: 1 span] 2.2.

3 For ye are yet carnal : for whereas▪ there is amongst you envying, and strife, and divisions, are ye not carnal, and walk as men? .

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, a[illegible: 1 letter] some other Christians have, and you ought to have.

As an evidence of this he mindeth them of the envyings, strifes, and contentions that were amongst them. Strife and envyings are, Gal. 5.19. reckoned amongst the works of the flesh, they are all opposite to love, in which the perfection of a Christian lyeth: he told us before what strifes and contentions he mean[illegible: 1 letter], and tells us it again in the next verse.

Marginal references: [illegible: 1 word] 5.20. [illegible: 1 word] 3.16.; Or, s[illegible: 2 letters]tio[illegible: 1 letter]s.; Or, [illegible: 1 span].

4 For while one saith, I am of Paul, and another, I am of Apollos, are ye not carnal? .

Not that Christians in 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 mans 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.

Marginal references: [illegible: 1 word]. 1.12.

5 Who then is Paul? and who is Apollos? but ministers by whom ye believed, even as the Lord gave to every man .

Neither Paul, nor yet Apollo, 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 hath given to every man, may be undertsood 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 the 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 Lords, not theirs.

6 I have planted, Apollos watered: but God gave the increase .

God honoured me first to preach the Gospel amongst you, Acts 18, &c. and blessed my preaching to convert you unto Christ, then I left you, Apollos staid behind, and he watered what I had planted, daily preaching amongst you. See Acts 18.24, 25, 26. he further was a 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 Gardiners, they plant, they water, but the growing, the budding, the bringing forth flowers or fruit by the plant, doth much more depend upon the soll 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 Gods instrument in those works.

7 So then, neither is he that planteth any thing, neither he that watereth: but God that giveth the increase

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 Gardiner 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 Gods 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 vilifie 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 or Gardiners hand to plan[illegible: 1 letter] 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 plantation 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 gives 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 meer 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.

8 Now he that planteth, and he that watereth are one: and every man shall receive his own reward, according to his own labour .

[illegible: 1 letter]he 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.

Marginal references: Psal. 62.12. Rom. 2.6. Gal. 6.5. Rev. 2.23.

9 For we are labourers together with God, ye are Gods husbandry , ye are Gods building .

Though compared with God we are nothing, yet our sta [illegible: 1 letter]ion is no mean station, God works as the principal efficient Cause, we work with God as Gods instruments; God worketh one way by his secret influence upon the heart, we another way, by publication of the Gospel in peoples ears, but the scope and end of the work is the same. The Lord is said to work with his Ministers, Mark 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 workers together with God.

Yet do not think your selves our husbandry, for you are Gods husbandry: thus Gods people, Isa. 61.3. are called the planting of the Lord.

Gods building: thus the Church is called the house of God, 1 Tim. 3.15. Still the Apostle minds them, that they were Gods, not their Ministers; it was God to whom they were beholden for their conversion, for their edification, &c.

Marginal references: 2 Cor. 6.1.; Or, tillage.; Eph. 2.20. Heb. 3.3, 4. 1 Pet. 2.5.

10 According to the grace of God which is given unto me , as a wise master-builder I have laid the foundation , and another buildeth thereon . But let every man take heed how he buildeth thereupon .

[non-Latin text not transcribed] here signifies either the ability which God hath given Paul to preach the Gospel, or the Apostolical Office, to which God had called him, he maketh both to proceed from God, and to be the effects of his free love and favour to him.

According to this he saith, Look as wise Master-builder first layeth the foundation, then buildeth upon the foundation which he hath laid. So he being the first, whom God pleased to imploy in this his work at Corinth, had laid the foundation, that is, had first preached the Gospel in this famous City: thus the first preaching of the Gospel is called, a laying the foundation, Rom. 15.20. Heb. 6.1.

Afterwards Apollos and other Ministers further carried on that work of preaching the Gospel amongst them.

But (saith he) whoever cometh to preach after me, had need take heed what he buildeth; for, Gal. 1.8. Though we or an Angel from heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed.

Marginal references: Rom. 1.5. & 12.3.; Rev. 21.24.; 1 Pet. 4.11.

11 For other foundation can no man lay, then that is laid, which is Jesus Christ .

Can in this Text doth not signifie a meer natural power, but a rightful power; no man by any just right or authority can lay any other foundation, can preach any other Doctrine of Salvation, than that which I have already preached, which is the Doctrine of Salvation by Jesus Christ. Neither is there salvation in any other; for there is no other Name under heaven given amongst men whereby we must be saved, Acts 4.12.

Marginal references: Isa. 28.16. Matt. 16.18.; Eph. 2.20.

12 Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble .

The Apostle is discoursing metaphorically, he had compared the Church of Corinth to a building, v. 9. and called them there Gods building: they were built upon the Doctrine of the Gospel, the Doctrine of the Apostles and Prophets, who had preached Christ to them, this was the foundation, and had told us, that none, by any pretence of right, could lay any other foundation. But there was to be a superstructure upon this foundation, which might be of various materials, he names six; three very good and excellent, gold, silver, and precious stones; three others vile and invaluable, wood, hay, stubble. By these he either means good or bad works, or rather good or bad Doctrines. Good Doctrine is signified by the gold, silver, and precious stones mentioned. Bad Doctrine by the wood, hay, and stubble mentioned; by which may be understood various degrees of bad Doctrine, as some Doctrines are more pernicious and damnable than others, though the other also be false, unprofitable, trivial, and of no significancy to the good of Souls, but had, as they are unprofitable.

13 Every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire, and the fire shall try every mans work of what sort it is .

Now, saith he, there will come a time when every man's, that is, every Teacher's work or Doctrine, shall be made manifest. As the metal is brought to the touch-stone to be tryed, whether it be gold or silver, or some baser metal; so there will come a time, when all Doctrines shall be tryed and made manifest, whether they be of God or no.

What day shall declare it is not so steadily agreed by Interpreters. Some by a day here understand a long time, in process of time it shall be declared, as indeed erroneous Doctrines have not used to obtain or prevail long. Dagon falls before the Ark. Others understand it of a day of adversity and great affliction, the day of Gods vengeance; and indeed thus it is often seen, a false faith or a lye believed, will not carry a man through the difficulties which he meeteth with in an evil day: the Truths of the Gospel are of that nature, that they will give a Soul relief and support in a day of affliction, and under Gods severest dispensations, but errors and falshoods will not do it. Others understand by the day here mentioned the day of Judgment, which is indeed often called the day of the Lord, Chap. 1.8. and described by fire, Ioel 2.3. 2 Thess. 1.18. 2 Pet. 3.10. but this Text saith not, The day of the Lord, but only the day. It seemeth therefore rather to signifie the bright shining out of the Gospel: for the Text seemeth to speak of such a manifestation as shall be in this life, not in the day of Judgment. The same thing is also to be understood.

By the fire here mentioned, not the fire of Gods wrath, or the fire of affliction and adversity, nor the fire of the last Judgment, but the truth of the Gospel shining forth in the World, and burning up the dross and stubble of corrupt false Doctrine, that shall bring all the Doctrines which men teach, to the tryal.

Marginal references: Chap. 4.5.; 1 Pet. 1.7. & 4.12.; Gr. is revealed.

14 If any mans work abide which he hath built thereupon, he shall receive a reward .

If any Preacher keeps the foundation, and the Doctrine which he hath built upon the true foundation, prove consonant to the will of Christ, God will reward him for his labour. He shall hear the voice saying, Well done, good and faithful servant, enter thou into thy masters joy.

15 If any mans work shall be burnt, he shall suffer loss : but he himself shall be saved: yet so, as by fire .

But if his work do not abide, if he shall appear upon the more clear and bright shining out of the truth of the Gospel, that though he hath held the foundation right, yet he hath built upon it wood, hay, and stubble, mixed fables and idle stories, and corrupt Doctrine with the Doctrine of the Gospel, he shall suffer loss by it, either by afflicting hand of God, or by a loss of his reputation, or some other way.

But yet God will not cast off a Soul for every such errour, if he keeps to the main foundation Jesus Christ. He shall be saved, though it be as by fire, that is, with difficulty, which certainly is a more natural sense of this Text, than those give, who interpret as by fire, of the fire of the Gospel, or the fire of Purgatory, of which the Papists understand it. For. 1. It is, and always hath been a proverbial form of speech to express a thing obtained by difficulty, we say, It is got out of the fire, &c. 2. For the fire of Purgatory, it is a fiction and meer imaginary thing, and of no further significancy, than to make the Popes Chimney smoak. 3. That pretended fire only purgeth Venial sins: this fire tryeth every mans work, the gold as well as the stubble.

16 Know ye not that ye are the temple of God? and that the Spirit of God dwelleth in you? .

The Apostle, v. 9. had called the Church of Corinth, and the particular Members of it, Gods building, after this he had inlarged in a discourse concerning the builders, and the foundation and superstructure upon that foundation, now he returns again to speak of the whole Church, whom he here calleth the Temple of God, with a manifest allusion to that noble and splendid House which Solomon first builded, and was afterwards rebuilded by Zorobabel, Ezra, and Nehemiah at Ierusalem, as the publick place for the Jewish Church to meet in to worship God according to the prescript of the Levitical Law, in which House God was said to dwell, because there he met his people, and blessed them, and there he gave answers to them from the Mercy-seat: he calls them the Temple of God, because they were built, that is, effectually called for this very end, that they might be to the praise of the glory of his grace, wherein he hath made us accepted in the beloved, Eph. 1.6. And as the Apostle Peter further expoundeth this Text, 1 Pet. 2.5. The people of God are a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Iesus Christ. And God by his Spirit dwelt in them, both by his person, and by his gifts and graces, which is a far more noble dwelling in them, than the dwelling of God was in the Jewish Temple. From this Text may be fetch'd an evident proof of the Divine Nature, of the third Person in the blessed Trinity; for he is not only called here the Spirit of God, but he is said to dwell in the Saints: which dwelling of God in his people, is that very thing which maketh them the Temple of God; and those who are here called, The Temple of God, are Chap. 6.19. called, The Temple of the Holy Ghost.

Marginal references: 2 Cor. 1[illegible: 1 letter].16. Eph. 2.21, 22. Heb. 3.6.

17 If any man defile the temple of God, him shall God destroy : for the temple of God is holy , which temple ye are.

The word which we translate defile and destroy (for the Greek word is the same for both) signifieth to violate, corrupt, or destroy. Our Translators generally render it corrupt, Chap. 15.33. 2 Cor. 7.2. & 11.3. Eph. 4.22. Iude 10. Rev. 19.2. The people of God which are here called, The Temple of God are defiled, either by imbibing false Doctrine, or being tempted to any loosness of life and conversation. Now (saith the Apostle) if any one goeth about to do this, which all Preachers do, who teach any false Doctrine, or any Principles that lead to a liberty for the flesh, or lead an ill and scandalous life, God shall destroy those men.

For as the Temple of God of old was a place builded and set apart for holy uses, and therefore not without great peril to be abused and profaned: so those that are the people of God, are by God called and set apart in a more immediate eminent manner for the honour and glory of God, and therefore cannot de debauched or defiled by any as instruments in that action, without exceeding great peril and hazard to them that endeavour and attempt any such thing.

Marginal references: Or, destroy.

18 Let no man deceive himself: if any man among you seemeth to be wise in this world , let him become a fool, that he may be wise .

There are some that with their Eloquence, and flourishes of words, or with their philosophical notions and reasonings (which, Col. 2.8. the Apostle calls vain deceit) or with their Traditions after the rudiments of the World (as the Apostle addeth in that place) would cheat and deceive your Souls, under a pretence of making you wonderfully wise: the wisdom of the World is foolishness with God.

If any of you seemeth unto others, or seemeth unto himself, that is, thinketh that he is endued with what the World calleth Wisdom.

If ever he would be truly wise, wise unto God, and to eternal Life and Salvation, let him be contented by the wise men and Philosophers of this World to be lookt upon as a fool, and let him be willing to deny himself in any notions or opinions of his, which he hath taken up upon the credit of his natural Reason and philosophical Principles, which agree not with the Divine Revelation, that so he may be truly and spiritually wise, truly understanding, savouring, and believing what God hath in his Word revealed, and is alone able to make the man of God wise to Salvation, throughly furnished unto every good work.

Marginal references: Prov. 3.7. [illegible: 1 word] 5.21.

19 For the wisdom of this world is foolishness with God : for it is written, He taketh the wise in their own craftiness .

God accounteth that folly, which the World calleth wisdom, and indeed it is so (for God cannot err, nor be mistaken in his judgment) the Philosophers and wise men of the World propose the happiness of man as their end, which indeed is the true end which all men aim at, and do propound to themselves, true wisdom directeth the best means in order to the best end. Whatsoever directeth not to the best end, or to what is not the best mean in order to that end, is not wisdom, but real folly; worldly wisdom neither directeth to the best end, for it looks at no further happiness than that of this life, nor yet to the best means, and therefore is truly what God accounts it, foolishness.

And to see the wise and learned men of the World thus err both in their judgment and practice, is no wonder at all; for God is set out of old by Eliphaz, as one that taketh the wise in their own craftiness, Iob 5.13.

20 And againe, The Lord knoweth the thoughts of the wise, that they are vain

And again it was said by the Psalmist, Psal. 94.11. That the Lord knoweth that the thoughts of man are vanity: mans counsels, imaginations, reasonings, they are all vanity; they propose to themselves ends which they cannot attain, and pursue them by means that are inefficacious with reference to their ends.

21 Therefore let no man glory in men : for all things are yours .

Seeing therefore that Christ is but one, his Ministers but one, and no more than Ministers, by whom you believed, v. 5. and the principal efficiency of any saving work begun, or carried on in your Souls to any degree of perfection, is from God, and the Ministers work in that effect nothing, compared with his, seeing you are Gods husbandry, Gods building, not meerly mans, and the Temple of God, not mens Temple, leave your glorying in men, and saying, I am of Paul, or I am of Apollos, glory only in this, that you are Christ's: besides,

why do you glory in a particular Minister when all is yours, as if two joynt-heirs in an Estate should glory in this or that particular house or inclosure, when the whole Estate is joyntly theirs, all theirs.

23 And ye are Christs, and Christ is Gods .

Here are in these two verses three things asserted: 1. The Believers Title to all things. 2. The specialty of their Title. 3. The force of the Apostles argument from hence, why they should not glory in men. He had said before, All things are yours, which he repeats again, v. 22. They have a right and title to all things, and all things are for their good, use, and advantage. Amongst these he first reckons Ministers. Every one of them might lay a claim to Paul, to Apollos, to Peter; for they were all Servants of Christ for the use of his Church, a part of which they were, then he goes on, and saith, the world, that is, the things of the world are theirs, that is, whatsoever portion of them the Providence of God orderly disposed to them, they had a true title to it, and it was for their use and advantage; so were the lives and deaths of Gods Ministers, their own lives and deaths, all things present, and all things that were to come, they were all theirs by a just title: if the Providence of God gave them to them in an orderly way, they might comfortably use them. They themselves were Christ's, they were not of Paul, nor of Apollos, nor of Peter. He that had the Bride was the Bridegroom, these Ministers were but the friends of their Bridegroom: and Christ is Gods, the Son of God by an eternal Generation, the Servant of God as man, and born under the Law, so yielding obedience to his Father, the Messiah or anointed, and sent of God as Mediator. All things are Gods, by God given to Christ, by Christ given to, and sanctified for you, that makes the Believers special title to all things. The men of the world derive their title to what they have, from God alone, as Creator, they derive not from Christ, as being ingrafted and implanted into him. Hence the Apostle rightly concludes their vanity, in glorying in their Relation to this or that special Apostle or Minister, whenas they had a true and just right to the labours of all Ministers, and ought to look upon all faithful Ministers, as Gods gifts to his whole Church, and for the advantage and benefit of all: yet his hindreth not, but that people ought to have their particular Pastors and Teachers, to whom they ought ordinarily to attend in their Ministry; but they ought not to have their persons in such admiration, as for them to despise or slight any other faithful Ministers, nor to make Parties and Factions in the Church of God.

Marginal references: [illegible: 1 word]. 11.3.

The Spirit of Party Reproved. (a. d. 57.)

1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

Here, I. Paul blames the Corinthians for their weakness and nonproficiency. Those who are sanctified are so only in part: there is still room for growth and increase both in grace and knowledge, 2 Pet. iii. 18. Those who through divine grace are renewed to a spiritual life may yet in many things be defective. The apostle tells them he could not speak to them as unto spiritual men, but as unto carnal men, as to babes in Christ, v. 1. They were so far from forming their maxims and measures upon the ground of divine revelation, and entering into the spirit of the gospel, that is was but too evident they were much under the command of carnal and corrupt affections. They were still mere babes in Christ. They had received some of the first principles of Christianity, but had not grown up to maturity of understanding in them, or of faith and holiness; and yet it is plain, from several passages in this epistle, that the Corinthians were very proud of their wisdom and knowledge. Note, It is but too common for persons of very moderate knowledge and understanding to have a great measure of self-conceit. The apostle assigns their little proficiency in the knowledge of Christianity as a reason why he had communicated no more of the deep things of it to them. They could not bear such food, they needed to be fed with milk, not with meat, v. 2. Note, It is the duty of a faithful minister of Christ to consult the capacities of his hearers and teach them as they can bear. And yet it is natural for babes to grow up to men; and babes in Christ should endeavour to grow in Stature, and become men in Christ. It is expected that their advances in knowledge should be in proportion to their means and opportunities, and their time of professing religion, that they may be able to bear discourses on the mysteries of our religion, and not always rest in plain things. It was a reproach to the Corinthians that they had so long sat under the ministry of Paul and had made no more improvement in Christian knowledge. Note, Christians are utterly to blame who do not endeavour to grow in grace and knowledge.

II. He blames them for their carnality, and mentions their contention and discord about their ministers as evidence of it: For you are yet carnal; for whereas there are among you envyings, and strifes, and divisions, are you not carnal, and walk as men? v. 3. They had mutual emulations, and quarrels, and factions among them, upon the account of their ministers, while one said, I am of Paul; and another, I am of Apollos, v. 4. These were proofs of their being carnal, that fleshly interests and affections too much swayed them. Note, Contentions and quarrels about religion are sad evidences of remaining carnality. True religion makes men peaceable and not contentious. Factious spirits act upon human principles, not upon principles of true religion; they are guided by their own pride and passions, and not by the rules of Christianity: Do you not walk as men? Note, It is to be lamented that many who should walk as Christians, that is, above the common rate of men, do indeed walk as men, live and act too much like other men.

Mutual Agreement of Ministers. (a. d. 57.)

5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God: ye are God's husbandry, ye are God's building. 10 According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

Here the apostle instructs them how to cure this humour, and rectify what was amiss among them upon this head,

I. By reminding them that the ministers about whom they contended were but ministers: Who then is Paul, and who is Apollos, but ministers by whom you believed? Even as the Lord gave to every man, v. 5. They are but ministers, mere instruments used by the God of all grace. Some of the factious people in Corinth seem to have made more of them, as if they were lords of their faith, authors of their religion. Note, We should take care not to deify ministers, nor put them into the place of God. Apostles were not the authors of our faith and religion, though they were authorized and qualified to reveal and propagate it. They acted in this office as God gave to every man. Observe, All the gifts and powers that even apostles discovered and exerted in the work of the ministry were from God. They were intended to manifest their mission and doctrine to be divine. It was perfectly wrong, upon their account, to transfer that regard to the apostles which was solely to be paid to the divine authority by which they acted, and to God, from whom they had their authority. Paul had planted and Apollos had watered, v. 6. Both were useful, one for one purpose, the other for another. Note, God makes use of variety of instruments, and fits them to their several uses and intentions. Paul was fitted for planting work, and Apollos for watering work, but God gave the increase. Note, The success of the ministry must be derived from the divine blessing: Neither he that planteth is any thing, nor he that watereth, but God who giveth the increase, v. 7. Even apostolical ministers are nothing of themselves, can do nothing with efficacy and success unless God give the increase. Note, The best qualified and most faithful ministers have a just sense of their own insufficiency, and are very desirous that God should have all the glory of their success. Paul and Apollos are nothing at all in their own account, but God is all in all.

II. By representing to them the unanimity of Christ's ministers: He that planteth and he that watereth are one (v. 8), employed by one Master, entrusted with the same revelation, busied in one work, and engaged in one design—in harmony with one another, however they may be set in opposition to each other by factious party-makers. They have their different gifts from one and the same Spirit, for the very same purposes; and they heartily carry on the same design. Planters and waterers are but fellow-labourers in the same work. Note, All the faithful ministers of Christ are one in the great business and intention of their ministry. They may have differences of sentiment in minor things; they may have their debates and contests; but they heartily concur in the great design of honouring God and saving souls, by promoting true Christianity in the world. All such may expect a glorious recompence of their fidelity, and in proportion to it: Every man shall receive his own reward, according to his own labour. Their business is one, but some may mind it more than others: their end or design is one, but some may pursue it more closely than others: their Master also is one, and yet this good and gracious Master may make a difference in the rewards he gives, according to the different service they do: Every one's own work shall have its own reward. Those that work hardest shall fare best. Those that are most faithful shall have the greatest reward; and glorious work it is in which all faithful ministers are employed. They are labourers with God, synergoi—co-workers, fellow-labourers (v. 9), not indeed in the same order and degree, but in subordination to him, as instruments in his hand. They are engaged in his business. They are working together with God, in promoting the purposes of his glory, and the salvation of precious souls; and he who knows their work will take care they do not labour in vain. Men may neglect and vilify one minister while they cry up another, and have no reason for either: they may condemn when they should commend, and applaud what they should neglect and avoid; but the judgment of God is according to truth. He never rewards but upon just reason, and he ever rewards in proportion to the diligence and faithfulness of his servants. Note, Faithful ministers, when they are ill used by men, should encourage themselves in God. And it is to God, the chief agent and director of the great work of the gospel, to whom those that labour with him should endeavour to approve themselves. They are always under his eye, employed in his husbandry and building; and therefore, to be sure, he will carefully look over them: "You are God's husbandry, you are God's building; and therefore are neither of Paul nor of Apollos; neither belong to one nor the other, but to God: they only plant and water you, but it is the divine blessing on his own husbandry that alone can make it yield fruit. You are not our husbandry, but God's. We work under him, and with him, and for him. It is all for God that we have been doing among you. You are God's husbandry and building." He had employed the former metaphor before, and now he goes on to the other of a building: According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. Paul here calls himself a wise master-builder, a character doubly reflecting honour on him. It was honourable to be a master-builder in the edifice of God; but it added to his character to be a wise one. Persons may be in an office for which they are not qualified, or not so thoroughly qualified as this expression implies Paul was. But, though he gives himself such a character, it is not to gratify his own pride, but to magnify divine grace. He was a wise master-builder, but the grace of God made him such. Note, It is no crime in a Christian, but much to his commendation, to take notice of the good that is in him, to the praise of divine grace. Spiritual pride is abominable: it is making use of the greatest favours of God to feed our own vanity, and make idols of ourselves. But to take notice of the favours of God to promote our gratitude to him, and to speak of them to his honour (be they of what sort they will), is but a proper expression of the duty and regard we own him. Note, Ministers should not be proud of their gifts or graces; but the better qualified they are for their work, and the more success they have in it, the more thankful should they be to God for his distinguishing goodness: I have laid the foundation, and another buildeth thereon. As before he had said, I have planted, Apollos watered. It was Paul that laid the foundation of a church among them. He had begotten them through the gospel, ch. iv. 15. Whatever instructors they had besides, they had not many fathers. He would derogate from none that had done service among them, nor would he be robbed of his own honour and respect. Note, Faithful ministers may and ought to have a concern for their own reputation. Their usefulness depends much upon it. But let every man take heed how he buildeth thereon. This is a proper caution; there may be very indifferent building on a good foundation. It is easy to err here; and great care should be used, not only to lay a sure and right foundation, but to erect a regular building upon it. Nothing must be laid upon it but what the foundation will bear, and what is of a piece with it. Gold and dirt must not be mingled together. Note, Ministers of Christ should take great care that they do not build their own fancies or false reasonings on the foundation of divine revelation. What they preach should be the plain doctrine of their Master, or what is perfectly agreeable with it.

The Spiritual Foundation. (a. d. 57.)

11 For other foundation can no man lay than that is laid, which is Jesus Christ. 12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14 If any man's work abide which he hath built thereupon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

Here the apostle informs us what foundation he had laid at the bottom of all his labours among them—even Jesus Christ, the chief corner-stone, Eph. ii. 20. Upon this foundation all the faithful ministers of Christ build. Upon this rock all the Christians found their hopes. Those that build their hopes of heaven on any other foundation build upon the sand. Other foundation can no man lay besides what is laid—even Jesus Christ. Note, The doctrine of our Saviour and his mediation is the principal doctrine of Christianity. It lies at the bottom, and is the foundation, of all the rest. Leave out this, and you lay waste all our comforts, and leave no foundation for our hopes as sinners. It is in Christ only that God is reconciling a sinful world to himself, 2 Cor. v. 19. But of those that hold the foundation, and embrace the general doctrine of Christ's being the mediator between God and man, there are two sorts:—

I. Some build upon this foundation gold, silver, and precious stones (v. 12), namely, those who receive and propagate the pure truths of the gospel, who hold nothing but the truth as it is in Jesus, and preach nothing else. This is building well upon a good foundation, making all of apiece, when ministers not only depend upon Christ as the great prophet of the church, and take him for their guide and infallible teacher, but receive and spread the doctrines he taught, in their purity, with out any corrupt mixtures, without adding or diminishing.

II. Others build wood, hay, and stubble, on this foundation; that is, though they adhere to the foundation, they depart from the mind of Christ in many particulars, substitute their own fancies and inventions in the room of his doctrines and institutions, and build upon the good foundation what will not abide the test when the day of trial shall come, and the fire must make it manifest, as wood, hay, and stubble, will not bear the trial by fire, but must be consumed in it. There is a time coming when a discovery will be made of what men have built on this foundation: Every man's work shall be made manifest, shall be laid open to view, to his own view and that of others. Some may, in the simplicity of their hearts, build wood and stubble on the good foundation, and know not, all the while, what they have been doing; but in the day of the Lord their own conduct shall appear to them in its proper light. Every man's work shall be made manifest to himself, and made manifest to others, both those that have been misled by him and those that have escaped his errors. Now we may be mistaken in ourselves and others; but there is a day coming that will cure all our mistakes, and show us ourselves, and show us our actions in the true light, without covering or disguise: For the day shall declare it (that is, every man's work), because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is, v. 13. The day shall declare and make it manifest, the last day, the great day of trial; see ch. iv. 5. Though some understand it of the time when the Jewish nation was destroyed and their constitution thereby abolished, when the superstructure which judaizing teachers would have raised on the Christian foundation was manifested to be no better than hay and stubble, that would not bear the trial. The expression carries in it a plain allusion to the refiner's art, in which the fire separates and distinguishes the dross from the gold and silver; as it also will silver and gold and precious stones, that will endure the fire, from wood and hay and stubble, that will be consumed in it. Note, There is a day coming that will as nicely distinguish one man from another, and one man's work from another's, as the fire distinguishes gold from dross, or metal that will bear the fire from other materials that will be consumed in it. In that day, 1. Some men's works will abide the trial—will be found standard. It will appear that they not only held the foundation, but that they built regularly and well upon it—that they laid on proper materials, and in due form and order. The foundation and the superstructure were all of a piece. The foundation-truths, and those that had a manifest connection with them, were taught together. It may not be so easy to discern this connection now, nor know what works will abide the trial then; but that day will make a full discovery. And such a builder shall not, cannot fail of a reward. He will have praise and honour in that day, and eternal recompence after it. Note, Fidelity in the ministers of Christ will meet with a full and ample reward in a future life. Those who spread true and pure religion in all the branches of it, and whose work will abide in the great day, shall receive a reward. And, Lord, how great! how much exceeding their deserts! 2. There are others whose works shall be burnt (v. 15), whose corrupt opinions and doctrines, or vain inventions and usages in the worship of God, shall be discovered, disowned, and rejected, in that day—shall be first manifested to be corrupt, and then disapproved of God and rejected. Note, The great day will pluck off all disguises, and make things appear as they are: He whose work shall be burnt will suffer loss. If he have built upon the right foundation wood and hay and stubble, he will suffer loss. His weakness and corruption will be the lessening of his glory, though he may in the general have been an honest and an upright Christian. This part of his work will be lost, turning no way to his advantage, though he himself may be saved. Observe, Those who hold the foundation of Christianity, though they build hay, wood, and stubble, upon it, may be saved. This may help to enlarge our charity. We should not reprobate men for their weakness: for nothing will damn men but wickedness. He shall be saved, yet so as by fire, saved out of the fire. He himself shall be snatched out of that flame which will consume his work. This intimates that it will be difficult for those that corrupt and deprave Christianity to be saved. God will have no mercy on their works, though he may pluck them as brands out of the burning. On this passage of scripture the papists found their doctrine of purgatory, which is certainly hay and stubble: a doctrine never originally fetched from scripture, but invented in barbarous ages, to feed the avarice and ambition of the clergy, at the cost of those who would rather part with their money than their lusts, for the salvation of their souls. It can have no countenance from this text, (1.) Because this is plainly meant of a figurative fire, not of a real one: for what real fire can consume religious rites or doctrines? (2.) Because this fire is to try men's works, of what sort they are; but purgatory-fire is not for trial, not to bring men's actions to the test, but to punish for them. They are supposed to be venial sins, not satisfied for in this life, for which satisfaction must be made by suffering the fire of purgatory. (3.) Because this fire is to try every man's works, those of Paul and Apollos, as well as those of others. Now, no papists will have the front to say apostles must have passed through purgatory fires.

Holiness Prescribed. (a. d. 57.)

16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

Here the apostle resumes his argument and exhortation, founding it on his former allusion, You are God's building, v. 9, and here, Know you not that you are the temple of God, and the Spirit of God dwelleth in you? If any man defile (corrupt and destroy) the temple of God, him shall God destroy (the same word is in the original in both clauses); for the temple of God is holy, which temple you are. It looks from other parts of the epistle, where the apostle argues to the very same purport (see ch. vi. 13-20), as if the false teachers among the Corinthians were not only loose livers, but taught licentious doctrines, and what was particularly fitted to the taste of this lewd city, on the head of fornication. Such doctrine was not to be reckoned among hay and stubble, which would be consumed while the person who laid them on the foundation escaped the burning; for it tended to corrupt, to pollute, and destroy the church, which was a building erected for God, and consecrated to him, and therefore should be kept pure and holy. Those who spread principles of this sort would provoke God to destroy them. Note, Those who spread loose principles, that have a direct tendency to pollute the church of God, and render it unholy and unclean, are likely to bring destruction on themselves. It may be understood also as an argument against their discord and factious strifes, division being the way to destruction. But what I have been mentioning seems to be the proper meaning of the passage: Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? It may be understood of the church of Corinth collectively, or of every single believer among them; Christian churches are temples of God. He dwells among them by his Holy Spirit. They are built together for a habitation of God through the Spirit, Eph. ii. 22. Every Christian is a living temple of the living God. God dwelt in the Jewish temple, took possession of it, and resided in it, by that glorious cloud that was the token of his presence with that people. So Christ by his Spirit dwells in all true believers. The temple was devoted and consecrated to God, and set apart from every common to a holy use, to the immediate service of God. So all Christians are separated from common uses, and set apart for God and his service. They are sacred to him—a very good argument this against all fleshly lusts, and all doctrines that give countenance to them. If we are the temples of God, we must do nothing that shall alienate ourselves from him, or corrupt and pollute ourselves, and thereby unfit ourselves for his use; and we must hearken to no doctrine nor doctor that would seduce us to any such practices. Note, Christians are holy by profession, and should be pure and clean both in heart and conversation. We should heartily abhor, and carefully avoid, what will defile God's temple, and prostitute what ought to be sacred to him.

Humility Prescribed. (a. d. 57.)

18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain.

Here he prescribes humility, and a modest opinion of themselves, for the remedy of the irregularities in the church of Corinth, the divisions and contests among them: "Let no man deceive himself, v. 18. Do not be led away from the truth and simplicity of the gospel by pretenders to science and eloquence, by a show of deep learning, or a flourish of words, by rabbis, orators, or philosophers." Note, We are in great danger of deceiving ourselves when we have too high an opinion of human wisdom and arts; plain and pure Christianity will be likely to be despised by those who can suit their doctrines to the corrupt taste of their hearers, and set them off with fine language, or support them with a show of deep and strong reasoning. But he who seems to be wise must become a fool that he may be wise. He must be sensible of his own ignorance, and lament it; he must distrust his own understanding, and not lean on it. To have a high opinion of our wisdom is but to flatter ourselves, and self-flattery is the very next step to self-deceit. The way to true wisdom is to sink our opinion of our own to a due level, and be willing to be taught of God. He must become a fool who would be truly and thoroughly wise. The person who resigns his own understanding, that he may follow the instruction of God, is in the way to true and everlasting wisdom. The meek will he guide in judgment, the meek will he teach his way, Ps. xxv. 9. He that has a low opinion of his own knowledge and powers will submit to better information; such a person may be informed and improved by revelation: but the proud man, conceited of his own wisdom and understanding, will undertake to correct even divine wisdom itself, and prefer his own shallow reasonings to the revelations of infallible truth and wisdom. Note, We must abase ourselves before God if we would be either truly wise or good: For the wisdom of this world is foolishness with God, v. 19. The wisdom which worldly men esteem (policy, philosophy, oratory) is foolishness with God. It is so in a way of comparison with his wisdom. He chargeth his angels with folly (Job iv. 18), and much more the wisest among the children of men. His understanding is infinite, Ps. cxlvii. 5. There can be no more comparison between his wisdom and ours than between his power and being and ours. There is no common measure by which to compare finite and infinite. And much more is the wisdom of man foolishness with God when set in competition with his. How justly does he despise, how easily can he baffle and confound it! He taketh the wise in their own craftiness (Job v. 13), he catches them in their own nets, and entangles them in their own snares: he turns their most studies, plausible, and promising schemes against themselves, and ruins them by their own contrivance. Nay, He knows the thoughts of the wise, that they are vain (v. 20), that they are vanity, Ps. xciv. 11. Note, God has a perfect knowledge of the thoughts of men, the deepest thoughts of the wisest men, their most secret counsels and purposes: nothing is hidden from him, but all things are naked and bare before him, Heb. iv. 13. And he knows them to be vanity. The thoughts of the wisest men in the world have a great mixture of vanity, of weakness and folly, in them; and before God their wisest and best thoughts are very vanity, compared, I mean, with his thoughts of things. And should not all this teach us modesty, diffidence in ourselves, and a deference to the wisdom of God, make us thankful for his revelations, and willing to be taught of God, and not be led away by specious pretences to human wisdom and skill, from the simplicity of Christ, or a regard to his heavenly doctrine? Note, He who would be wise indeed must learn of God, and not set his own wisdom up in competition with God's.

Against Overvaluing Teachers. (a. d. 57.)

21 Therefore let no man glory in men. For all things are yours; 22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23 And ye are Christ's; and Christ is God's.

Here the apostle founds an exhortation against over-valuing their teachers on what he had just said, and on the consideration that they had an equal interest in all their ministers: Therefore let no man glory in men (v. 21)—forget that their ministers are men, or pay that deference to them that is due only to God, set them at the head of parties, have them in immoderate esteem and admiration, and servilely and implicitly follow their directions and submit to their dictates, and especially in contradiction to God and the truths taught by his Holy Spirit. Mankind are very apt to make the mercies of God cross their intentions. The ministry is a very useful and very gracious institution, and faithful ministers are a great blessing to any people; yet the folly and weakness of people may do much mischief by what is in itself a blessing. They may fall into factions, side with particular ministers, and set them at their head, glory in their leaders, and be carried by them they know not whither. The only way to avoid this mischief is to have a modest opinion of ourselves, a due sense of the common weakness of human understanding, and an entire deference to the wisdom of God speaking in his word. Ministers are not to be set up in competition with one another. All faithful ministers are serving one Lord and pursuing one purpose. They were appointed of Christ, for the common benefit of the church: "Paul, and Apollos, and Cephas, are all yours. One is not to be set up against another, but all are to be valued and used for your own spiritual benefit." Upon this occasion also he gives in an inventory of the church's possessions, the spiritual riches of a true believer: "All is yours—ministers of all ranks, ordinary and extraordinary. Nay the world itself is yours." Not that saints are proprietors of the world, but it stands for their sake, they have as much of it as Infinite Wisdom sees to be fit for them, and they have all they have with the divine blessing. "Life is yours, that you may have season and opportunity to prepare for the life of heaven; and death is yours, that you may go to the possession of it. It is the kind messenger that will fetch you to your Father's house. Things present are yours, for your support on the road; things to come are yours, to enrich and regale you for ever at your journey's end." Note, If we belong to Christ, and are true to him, all good belongs to us, and is sure to us. All is ours, time and eternity, earth and heaven, life and death. We shall want no good thing, Ps. lxxxiv. 11. But it must be remembered, at the same time, that we are Christ's, the subjects of his kingdom, his property. He is Lord over us, and we must own his dominion, and cheerfully submit to his command and yield themselves to his pleasure, if we would have all things minister to our advantage. All things are ours, upon no other ground than our being Christ's. Out of him we are without just title or claim to any thing that is good. Note, Those that would be safe for time, and happy to eternity, must be Christ's. And Christ is God's. He is the Christ of God, anointed of God, and commissioned by him, to bear the office of a Mediator, and to act therein for the purposes of his glory. Note, All things are the believer's, that Christ might have honour in his great undertaking, and God in all might have the glory. God in Christ reconciling a sinful world to himself, and shedding abroad the riches of his grace on a reconciled world, is the sum and substance of the gospel.

CHAP. III. Verſe 1. Could not ſpeak unto you]

VNleſſe I would beat the air, and loſe my ſweet words, q. d. You quarrell me for a ſhallow triviall teacher, when your ſelves are in fault, as not yet capable of more myſterious matter. Our Saviour preached (not as he could have preached, but) as the people were able to hear, Mark 4.33. So the Authour to the Hebrews, chap. 5.11. Some impute their not profiting to the Miniſter, as he in Seneca, that having a thorn in his foot, complained of the roughneſſe of the way, as the cauſe of his limping. Or as ſhe in the ſame Authour, that being ſtruck with a ſudden blindenes bad open the windows, when as it was not want of light, but want of ſight that troubled her.

As unto carnall, even as unto babes] Or, At leaſt as unto babes, not yet paſt the ſpoon, and that muſt have their meat maſticated for them by their nurſes.

Verſe 2. I have fed you with milk] Miniſters muſt condeſcend to their hearers capacities, though they be ſlighted for ſo doing, as Paul was; or jeared, as Iſaiah, chap. 28.9, 10. for his line upon line, Moſes his choice, 375. precept upon precept, Kau lekau, and Zau lezau; The ſound of the words carries a taunt, as ſcornfull people by the tone of their voice and riming words, ſcorn at ſuch as they deſpiſe.

Verſe 3. For ye are yet carnall] It is a ſhame for Chriſtians to be like other men, as Sampſon was after he had loſt his ha[illegible: 1 letter]r.

Envying and strife, &c.] Theſe overflowings of the gall and ſpleen, came from a fulnes of bad humours.

And walk as men] Chriſtians ſhould be as Saul was, higher then the people by head and ſhoulders. Something ſingular is expected from them, Matth. 5.47. they ſhould have their feet where other mens heads are, Prov. 15.24. When we do evil, we work do nostro & ſecundum hominem, we do our kinde, as the devil when he ſpeakes lies, ſpeakes, De ſuo, of his owne, Joh. 8.44.

Verſe 4. For when one ſaith, &c.] So thoſe that will needs be called Lutherans, Jurant que in verba magiſtri. Did not Luther play the man, when he and other Dutch Divines adviſed Philip Lantgrave of Heſſe, a pious Prince to marry a ſecond wife that is an adultreſſe, whiles his lawfull wife was yet alive?Zanch. Mi[illegible: 3 letters]l. Epiſt. de[illegible: 1 letter]licat. And might he not deceive, and be deceived in other things as well as in that?

Are ye not carnall?] Nay, Will not the world thinke ye are mad? As the Apoſtle ſpeaks in a like caſe, 1 Cor. 14.23.

Verſe 5. But Miniſters] Not Maſters, as Magistri noſtri Pariſienſes, ſo the Sorboniſts will needs be called,Preſat, in 1, Sentent. contrary to Jam. 3.1. Bacon the Carmelite was called Doctor reſolutiſſimus, becauſe he would endure no May Bees.

Verſe 6. But God gave the encreaſe] The Harp yeelds no ſound, till it be touched by the hand of the Muſician. The heart is never made good, till the heavens anſwer the earth, Hoſ. 2.21. till God ſtrike the ſtroke. Holy Melancthon being newly converted, thought it impoſſible for his hearers to withſtand the evidence of the Goſpel. But ſoon after he complained that old Adam was too hard for young Melancthon.

Verſe 7. So then neither is he, &c.] This made Cyril to conclude his Preface to his Catechiſme, with M[illegible: 1 letter]um eſt docere, veſirum auſcultare, Dei perficere. I may teach, and yen hear, but God muſt do the deed, when all's done. Elſe, we may preach and pray to the wearing of our tongues to the ſlumps (as Bradford ſaid) and to no more purpoſe then Bede did, when he preached to a heap of ſtones.

Verſe 8. And he that watereth are one] Why then are not you at one? Should ye not follow your leaders, preſſe their footſteps?

Shall receive his own reward] Thoſe ambitious Doctours that draw diſciples after them, hunting after popular applauſe (that empty blaſt of ſtinking breath) ſhall have that for their reward; let them make them merry with it. When faithfull Miniſters ſhall ſhine as ſtars, Dan. 12.3.

Verſe 9. For we are labourers, &c.] Let Miniſters hence learn their, 1. Dignity. 2. Duty. Fructus honos oneris, fructus honoris onus. Who would not work hard with ſuch ſweet company?

Verſe 10. As a wiſe master-builder] Artificers alſo have their wiſdom, Ariſt. Ethic. lib. 6. cap. 7. as Ariſtotle yeeldeth. For his God doth inſtruct him to diſcretion, and doth teach him, Iſa. 28.26. As he did Bezaleel, and Aholiah.

Verſe 11. Which is Ieſus Chriſt] The Doctrine of his perſon and offices is the foundation of Chriſtian religion: and muſt therefore be kept pure and entire by all means poſſible. Arrius his [non-Latin text not transcribed], would not be yeelded: nor Nestorius his [non-Latin text not transcribed], for [non-Latin text not transcribed] So religious were the old Biſhops that they would not alter or exchange a letter or a ſyllable in theſe fundamentals. Every particle of truth is precious, and not to be parted with.

Verſe 12. Wood, hay, ſtubble] Rhetoricall ſtrains, philoſophicall fancies, that tend not to edification. There are that together with the gold, ſilver and ivory of ſound and ſavoury truths, have, as Solomons ſhips had, ſtore of apes and peacocks, conceits and crotchets. Now if he that imba[illegible: 1 letter]eth the Kings coyn deſerve puniſhment, what do they that in ſtead of the tried ſilver of divine truths, ſtamp the name and character of God upon Nehuſhtan, their own baſe brazen ſtuff?

Verſe 13. For the day ſhall declare it] That is, The light of the truth, or time the father of truth, or the day of death, when many recognize and recant their errours, ſhall ſhew them their ſinne.

Verſe 14. If any mans work abide] Errour as glaſſe is bright, but brittle and cannot endure the hammer or ſire, as gold can; which, though rub'd or melted, remains firm and orient.

Verſe 15. He ſhall ſuffer loſſe] Of his work (his laborious loſſe of time) and of ſome part of h[illegible: 1 letter]s wages.

Yet ſo as by fire] Not of Purgatory (a Popiſh fiction) but of the holy Ghoſt. Or (as one interprets it) like unto them who ſave themſelves naked out of the fire, without carrying away any of their goods: ſo his perſon ſhall be ſaved, but he ſhall not have the reward of a well qualified Miniſter.

Verſe 16. Ye are the temple of God] Not Gods building only, as verſ. 9. but his Temple. A mud wall may be made up of any thing, not ſo the wals of a Temple or Pallace: that muſt have other materials.

And that the Spirit of God, &c.] Next to the love of Chriſt in dwelling in our nature,D. Sibbs [illegible: 1 letter] Eph. 9.30. we may wonder at the love of the holy Ghoſt, that will dwell in our defiled ſouls. Let our care be to waſh the pavement of this temple with our tears, to ſweep it by repentance, to beautifie it with holines, to perfume it with prayers, to deck it with humility, to hang it with ſincerity. Delicata res eſt spiritus Dei. The holy Ghoſt will dwell in a poor, ſo it be a pure houſe. Religion loves to lie clean, as was a grave ſpeech of an ancient Saint.

Verſe 17. Which temple ye are] Man is Gods temple: God, mans altar. Demoſthenes could ſay, That mans heart was Gods beſt and moſt ſtately temple, Iuſtitiâ, verecundiâ, & obſervantiâ legum communitum. Contra Ariſtog.

Verſe 18. Let no man deceive himſelf] Bis deſipit, qui ſibi ſapit. Conſily ſatis eſt in me mihi,ſaid ſhe in the Poet.Arachne ap. Ovid. Metam. Nothing ſo eaſie as to over-ween.

Let him become a fool] Let him come to the well with an empty pitcher. Intùs existens prohibet alienum. Agur (if a man may believe him) is more brutiſh then any man, Pro. 30.2, 3. See there how he vilifies, yea nullifies himſelf before God. So did bleſſed Bradford, as appears by the ſubſcriptions of many of his letters.Act and Mon. fol. 1507.

Verſe 19. He taketh the wiſe] Thoſe naturall bruit beaſts made to be taken and deſtroied, 2 Pet. 2.12. God takes them, [non-Latin text not transcribed]. and makes fools of them.

Verſe 20. Of the wiſe] Such as excell in naturall gifts, that are the choiſeſt and moſt picked men. The Pſalmiſt ſaith only of men, Pſ. 94.12.

Verſe 21. Let no man glory in men] That is, that they are ſuch an ones ſchollars or followers; ſeeing the Church is not made for them, but they for the Church.

Verſe 22. All are yours] Though not in poſſeſſion, yet in uſe, or by way of reduction, as we ſay, the worſt things are Gods childrens, and in reverſions thoſe beſt things above.

Verſe 23. And ye are Chriſts] We hold all we have in Capite tenure in Chriſt. From Chriſt therefore let us take our denomination. The name of Jeſuites ſavoureth of blaſphemous arrogance.

And I, brethren. See 1Cor 2:1. This is designed to meet an implied objection. He had said, 1Cor 2:14-16, that Christians were able to understand all things. Yet, they would recollect that he had not addressed them as such, but had confined himself to the more elementary parts of religion when he came among them. He had not entered upon the abstruse and difficult points of theology --the points of speculation in which the subtle Greeks so much abounded and so much delighted. He now states the reason why he had not done it. The reason was one that was most humbling to their pride; but it was the true reason, and faithfulness demanded that it should be stated. It was, that they were carnal, and not qualified to understand the deep mysteries of the gospel; and the proof of this was unhappily at hand. It was too evident in their contentions and strifes, that they were under the influence of carnal feelings and views.

Could not speak unto you as unto spiritual. "I could not regard you as divested of the feelings which influence carnal men, the men of the world, and I addressed you accordingly. I could not discourse to you as to far-advanced and well-informed Christians. I taught you the rudiments only of the Christian religion." He refers here, doubtless, to his instructions when he founded the church at Corinth. 1Cor 2:13-15.

But as unto carnal. The word carnal here, σαρκικοι is not the same which in 1Cor 2:14 is translated natural, ψυχικος. That refers to one who is unrenewed, and who is wholly under the influence of his sensual or animal nature, and is nowhere applied to Christians. This is applied here to Christians--but to those who have much of the remains of corruption, and who are imperfectly acquainted with the nature of religion; babes in Christ. It denotes those who still evinced the feelings and views which pertain to the flesh, in these unhappy contentions, and strifes, and divisions. The works of the flesh are "hatred, variance, emulations, wrath, strife, seditions, envyings," Gal 5:19-21, and these they had evinced in their divisions; and Paul knew that their danger lay in this direction, and he therefore addressed them according to their character. Paul applies the word to himself, Rom 7:14, "but I am carnal;" and here it denotes that they were as yet under the influence of the corrupt passions and desires which the flesh produces.

As unto babes in Christ. As unto those recently born into his kingdom, and unable to understand the profounder doctrines of the Christian religion. It is a common figure to apply the term infants and children to those who are feeble in understanding, or unable, from any cause, to comprehend the more profound instructions of science or religion.

(a) "unto spiritual" 1Cor 2:14,15 (b) "babes" Heb 5:12,13, 1Pet 2:2

I have fed you with milk. Paul here continues the metaphor, which is derived from the custom of feeding infants with the lightest food, Milk here evidently denotes the more simple and elementary doctrines of Christianity--the doctrines of the new birth, of repentance, faith, etc. The same figure occurs in Heb 5:11-14; and also in classical writers. See Wetstein.

And not with meat. Meat here denotes the more sublime and mysterious doctrines of religion.

For hitherto. Formerly, when I came among you, and laid the foundations of the church.

Not able to bear it. You were not sufficiently advanced in Christian knowledge to comprehend the higher mysteries of the gospel.

Neither yet now, etc. The reason why they were not then able he proceeds immediately to state.

(a) "hitherto" Jn 16:12

For ye are yet carnal. Though you are Christians, and are the friends of God in the main, yet your divisions and strifes show that you are yet, in some degree, under the influence of the principles which govern the men of this world. Men who are governed solely by the principles of this world evince a spirit of strife, emulation, and contention; and just so far as you are engaged in strife, just so far do you show that you are governed by their principles and feelings.

For whereas. In proof that you are carnal, I appeal to your contentions and strifes.

Envying. ζηλος. Zeal; used here in the sense of envy, as it is in Jas 3:14,16. It denotes, properly, any fervour of mind, (from ζεω) and may be applied to any exciting and agitating passion. The envy here referred to, was that which arose from the superior advantages and endowments which some claimed or possessed over others. Envy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usually connected with envy.

And strife. Contention and dispute.

And divisions. Dissensions and quarrels. The margin correctly renders it factions. The idea is, that they were split up into parties, and that those parties were embittered with mutual recriminations and reproaches, as they always are in a church.

And walk as men. Marg., according to man. The word walk is used often in the Scriptures in the sense of conduct or act. You conduct [yourselves] as men, i.e., as men commonly do; you evince the same spirit that the great mass of men do. Instead of being filled with love, of being united and harmonious as the members of the same family ought to be, you are split up into factions as the men of the world are.

(b) "whereas" Jas 3:16 (1) "divisions" "factions" (2) "walk" "According to man"

For while one saith, etc. 1Cor 1:12.

(c) "I am of Paul" 1Cor 1:12

Who then is Paul, etc. 1Cor 1:13. Why should a party be formed which should be named after Paul? What has he done or taught that should lead to this? What eminence has he that should induce any to call themselves by his name? He is on a level with the other apostles; and all are but ministers, or servants, and have no claim to the honour of giving names to sects and parties. God is the fountain of all your blessings, and whoever may have been the instrument by whom you have believed, it is improper to regard them as in any sense the fountain of your blessings, or to arrange yourselves under their name.

But ministers. Our word minister, as now used, does not express the proper force of this word. We, in applying it to preachers of the gospel, do not usually advert to the original sense of the word, and the reasons why it was given to them. The original word διακονοι denotes, properly, servants, in contradistinction from masters, (Mt 20:26, 23:11, Mk 9:35, 10:43;) and denotes those of course who are in an inferior rank of life. They had not command, or authority, but were subject to the command of others. It is applied to the preachers of the gospel, because they are employed in the service of God; because they go at his command, and are subject to his control and direction. They have not original authority, nor .are they the source of influence or power. The idea here is, that they were' the mere instruments or servants by whom God conveyed all blessings to the Corinthians; that they as ministers were on a level, were engaged in the same work, and that therefore it was improper for them to form parties that should be called by their names.

By whom. Through whom, διων, by whose instrumentality. They were not the original source of faith, but were the mere servants of God in conveying to them the knowledge of that truth by which they were to be saved.

Even as the Lord gave to every man. God is the original Source of faith; and it is by his influence that any one is brought to believe. Rom 12:3,6. There were diversities of gifts among the Corinthian Christians, as there are in all Christians. And it is here implied,

(1.) that all that any one had was to be traced to God as its Author;

(2.) that he is a Sovereign, and dispenses his favours to all as he pleases;

(3.) that since God had conferred those favours, it was improper for the Corinthians to divide themselves into sects, and call themselves by the name of their teachers, for all that they had was to be traced to God alone. This idea, that all the gifts and graces which Christians had were to be traced to God alone, was one which the apostle Paul often insisted on; and if this idea had been kept before the minds and hearts of all Christians, it would have prevented no small part of the contentions in the church, and the formation of no small part of the sects in the Christian world.

(d) "even as the Lord" Rom 12:3,6, 1Pet 4:11.

I have planted. The apostle here compares the establishment of the church at Corinth to the planting of a vine, a tree, or of grain. The figure is taken from agriculture, and the meaning is obvious. Paul established the church. He was the first preacher in Corinth; and if any distinction was due to any one, it was rather to him than to the teachers who had laboured there subsequently; but he regarded himself as worthy of no such honour as to be the head of a party, for it was not himself, but God who had given the increase.

Apollos watered. This figure is taken from the practice of watering a tender plant, or of watering a garden or field. This was necessary in a special manner in eastern countries. Their fields became parched and dry from their long droughts, and it was necessary to irrigate them by artificial means. The sense here is, that Paul had laboured in establishing the church at Corinth; but that subsequently Apollos had laboured to increase it, and to build it up. It is certain that Apollos did not go to Corinth until after Paul had left it. See Acts 18:18,27.

God gave the increase. God caused the seed sown to take root and spring up; and God blessed the irrigation of the tender plants as they sprung up, and caused them to grow. This idea is still taken from the husbandman. It would be vain for the farmer to sow his seed unless God should give it life. There is no life in the seed, nor is there any inherent power in the earth to make it grow. God only, the giver of all life, can quicken the germ in the seed, and make it live. So it would be in vain for the farmer to water his plant unless God should bless it. There is no living principle in the water; no inherent power in the rains of heaven to make the plant grow. It is adapted, indeed, to this, and the seed would not germinate if it was not planted, nor grow if it was not watered; but the life is still from God. He arranged these means, and he gives life to the tender blade, and sustains it. And so it is with the word of life. It has no inherent power to produce effect by itself. The power is not in the naked word, nor in him that plants, nor in him that waters, nor in the heart where it is sown, but in God. But there is a fitness of the means to the end. The word is adapted to save the soul. The seed must be sown, or it will not germinate. The truth must be sown in the heart, and the heart must be prepared for it--as the earth must be ploughed and made mellow, or it will not spring up. It must be cultivated with assiduous care, or it will produce nothing. But still it is all of God mss much so as the yellow harvest of the field, after all the toils of the husbandman, is of God. And as the farmer who has just views, will take no praise to himself because his corn and his vine start up and grow after all his care, but will ascribe all to God's unceasing, beneficent agency; so will the minister of religion, and so will every Christian, after all their care, ascribe all to God.

(e) "God gave the increase" 1Cor 15:10

Any thing. This is to be taken comparatively. They are nothing ia comparison with God. Their agency is of no importance compared with his. 1Cor 1:28. It does mean that their agency ought not to be performed; that it is not important, and indispensable in its place; but that the honour is due to God. Their agency is indispensable. God could make seed or a tree grow if they were not planted in the earth. But he does not do it. The agency of the husbandman is indispensable in the ordinary operations of his providence. If he does not plant, God will not make the grain or the tree grow. God blesses his labours; he does not work a miracle. God attends effort with success; he does not interfere in a miraculous manner to accommodate the indolence of men. So in the matter of salvation. The efforts of ministers would be of no avail without God. They could do nothing in the salvation of the soul, unless he should give the increase. But their labours are as indispensable and as necessary, as are those of the farmer in the production of a harvest. And as every farmer could say, "my labours are nothing without God, who alone can give the increase," so it is with every minister of the gospel.

(a) "neither" Jn 15:5, 2Cor 12:9-11

Are one. ενεισιν. They are not the same person; but they are one in the following respects:

(1.) They are united in reference to the same work. Though they are engaged in different things--for planting and watering are different kinds of work--yet it is one in regard to the end to be gained. The employments do not at all clash, but tend to the same end. It is not as if one planted, and the other was engaged in pulling up.

(2.) Their work is one, because one is as necessary as the other. If the grain was not planted, there would be no use in pouring water there; if not watered, there would be no use in planting. The work of one is as needful, therefore, as the other; and the one should not undervalue the labours of the other.

(3.) They are one in regard to God. They are both engaged in performing one work; God is performing another. There are not three parties or portions of the work, but two. They two perform one part of the work; God alone performs the other. Theirs would be useless without him; he would not ordinarily perform his, without their performing their part. They could not do his part, if they would--as they cannot make a plant grow; he could perform their part--as he could plant and water without the farmer; but it is not in accordance with his arrangements to do it.

And every man. The argument of the apostle here has reference only to ministers; but it is equally true of all men, that they shall receive their proper reward.

Shall receive. In the day of judgment, when God decides the destiny of men. The decisions of that day will be simply determining what every moral agent ought to receive.

His own reward. His fit or proper τονιδιον reward; that which pertains to him, or which shall be a proper expression of the character and value of his labour. The word reward μισθον denotes, properly, that which is given by contract for service rendered; an equivalent in value for services or for kindness. Rom 4:4. In the Scriptures it denotes pay, wages, recompense given to day-labourers, to soldiers, etc. It is applied often, as here, to the retribution which God will make to men in the day of judgment; and is applied to the favours which he will then bestow on them, or to the punishment which he will inflict as the reward of their deeds. Instances of the former sense occur in Mt 5:12, Mt 6; Lk 6:23,35, Rev 11:18; of the latter in 2Pet 2:13,15. In regard to the righteous, it does not imply merit, or that they deserve heaven; but it means that God will render to them that which, according to the terms of his new covenant, he has promised, and which shall be a fit expression of his acceptance of their services. It is proper, according to these arrangements, that they should be blessed in heaven. It would not be proper that they should be cast down to hell. Their original and their sole title to eternal life is the grace of God through Jesus Christ; the measure, or amount of the favours bestowed on them there, shall be according to the services which they render on earth. A parent may resolve to divide his estate among his sons, and their title to anything may be derived from his mere favour; but he may determine that it shall be divided according to their expressions of attachment, and to their obedience to him.

(b) "every man" Ps 62:12, Rev 22:12

For we are labourers together with God. θεουγαρεσμενσυνεργοι. We are God's co-workers. A similar expression occurs in 2Cor 6:1, "We then, as workers together with him," etc. This passage is capable of two significations: first, as in our translation, that they were co-workers with God; engaged with him in his work; that he and they co-operated in the production of the effect; or that it was a joint-work; as we speak of a partnercy, or of joint-effort among men. So many interpreters have understood this. If this is the sense of the passage, then it means that as a farmer may be said to be a co-worker with God when he plants and tills his field, or does that without which God would not work in that case, or without which a harvest would not be produced, so the Christian minister co-operates with God in producing the same result. He is engaged in performing that which is indispensable to the end; and God also, by his Spirit, co-operates with the same design. If this be the idea, it gives a peculiar sacredness to the work of the ministry, and indeed to the work of the farmer and the vine-dresser. There is no higher honour than for a man to be engaged in doing the same things which God does, and participating with him in accomplishing his glorious plans. But doubts have been suggested in regard to this interpretation.

(1.) The Greek does not of necessity imply this. It is literally, not we are his co-partners, but we are his fellow-labourers, i.e., fellow-labourers in his employ, under his direction--as we say of servants of the same rank they are fellow-labourers of the same master, not meaning that the master was engaged in working with them, but that they were fellow-labourers one with another in his employment.

(2.) There is no expression that is parallel to this. There is none that speaks of God's operating jointly with his creatures in producing the same result. They may be engaged in regard to the same end; but the sphere of God's operations and of their operations is distinct. God does one thing, and they do another, though they may contribute to the same result. The sphere of God's operations in the growth of a tree is totally distinct from that of the man who plants it. The man who planted it has no agency in causing the juices to circulate; in expanding the bud or the leaf; that is, in the proper work of God. In 3Jn 1:8, Christians are indeed said to be "fellow-helpers to the truth"--συνεργοιτηαληθεια; that is, they operate with the truth, and contribute by their labours and influence to that effect. In Mark also, Mk 16:20, it is said that the apostles "went forth and preached everywhere, the Lord working with them"-- τουκυριουσυνεργουντος, --where the phrase means that the Lord co-operated with them by miracles, etc. The Lord, by his own proper energy, and in his own sphere, contributed to the success of the work in which they were engaged.

(3.) The main design and scope of this whole passage is to show that God is all--that the apostles are nothing; to represent the apostles not as joint-workers with God, but as working by themselves, and God as alone giving efficiency to all that was done. The idea is that of depressing or humbling the apostles, and of exalting God; and this idea would not be consistent with the interpretation that they were joint-labourers with him. While, therefore; the Greek would bear the interpretation conveyed in our translation, the sense may perhaps be, that the apostles were joint-labourers with each other in God's service; that they were united in their work, and that God was all in all; that they were like servants employed in the service of a master, without saying that the master participated with them in their work. This idea is conveyed in the translation of Doddridge, "We are the fellow-labourers of God." So Rosenmuller. Calvin, however, Grotius, Whitby, and Bloomfield, coincide with our version in the interpretation. The Syriac renders it, "We work with God." The Vulgate, "We are the aids of God."

Ye are God's husbandry. γεωργιον. Marg., tillage. This word occurs nowhere else in the New Testament. It properly denotes a tilled or cultivated field; and the idea is, that the church at Corinth was the field on which God had bestowed the labour of tillage, or culture, to produce fruit. The word is used by the Seventy in Gen 26:14, as the translation of , "For he had possession of flocks," etc.; in Jer 51:23, as the translation of , a yoke; and in Prov 24:30, 31:16, as the translation of , a field; "I went by the field of the slothful," etc. The sense here is, that all their culture was of God; that as a church they were under his care; and that all that had been produced in them was to be traced to his cultivation.

God's building. This is another metaphor. The object of Paul was to show that all that had been done for them had been really accomplished by God. For this purpose he first says that they were God's cultivated field; then he changes the figure; draws his illustration from architecture, and says, that they had been built by him, as an architect rears a house. It does not rear itself; but it is reared by another. So he says of the Corinthians, "Ye are the building which God erects." The same figure is used in 2Cor 6:16, Eph 2:21. See also Heb 3:6, 1Pet 2:5. The idea is, that God is the supreme Agent in the founding and establishing of the church, in all its gifts and graces.

(c) "labourers together" 2Cor 12:9-11 (1) "husbandry" "tillage" (a) "building" Heb 3:6

According to the grace of God. By the favour of God which is given to me. All that Paul had done had been by the mere favour of God. His appointment was from him; and all the skill which he had shown, and all the agency which he had employed, had been from him. The architectural figure is here continued with some striking additions and illustrations. By the "grace of God" here, Paul probably means his apostleship to the Gentiles, which had been conferred on him by the mere favour of God, and all the wisdom, and skill, and success which he had evinced in founding the church.

As a wise master-builder. Greek, Architect. The word does not imply that Paul had any pre-eminence over his brethren, but that he had proceeded in his work as a skilful architect, who secures first a firm foundation. Every builder begins with the foundation; and Paul had proceeded in this manner in laying first a firm foundation on which the church could be reared. The word wise here means skilful, judicious, Comp. Mt 7:24.

I have laid the foundation. What this foundation was he states in 1Cor 3:11. The meaning here is, that the church at Corinth had been at first established by Paul. See Acts 18:1, etc.

And another. Other teachers. I have communicated to the church the first elements of Christian knowledge. Others follow out this instruction, and edify the church. The discussion here undergoes a slight change. In the former part of the chapter, Christians are compared to a building; here the doctrines which are taught in the church are compared to various parts of a building.--Grotius. See similar instances of translation in Mt 13; Mk 4; Jn 10

But let every man, etc. Every man who is a professed teacher. Let him be careful what instructions he shall give to a church that has been founded by apostolic hands, and that is established on the only true foundation. This is designed to guard against false instruction, and the instructions of false teachers. Men should take heed what instruction they give to a church,

(1.) because of the fact that the church belongs to God, and they should be cautious what directions they give to it.

(2.) Because it is important that Christians should not only be on the true foundation, but that they should be fully instructed in the nature of their religion, and the church should be permitted to rise in its true beauty and loveliness.

(3.) Because of the evils which result from false instruction. Even when the foundation is firm, incalculable evils will result from the want of just and discriminating instruction. Error sanctifies no one. The effect of it even on the minds of true Christians is to mar their piety; to dim its lustre; and to darken their minds. No Christian can enjoy religion except under the full-orbed shining of the word of truth; and every man, therefore, who gives false instruction, is responsible for all the darkness he causes, and for all the want of comfort which true Christians under his teaching may experience.

(4.) Every man must give an account of the nature of his instructions; and he should therefore take heed unto himself, and unto his doctrine, (1Timm 4:16,) and preach such doctrine as shall bear the test of the great day. And from this we learn, that it is important that the church should be built on the true foundation; and, that it is scarcely less important that it should be built up in the knowledge of the truth. Vast evils are constantly occurring in the church, for the want of proper instruction to young converts. Many seem to feel that provided the foundation be well laid, that is all that is needed. But the grand thing which is wanted at the present time is, that those who are converted should, as soon as possible, be instructed FULLY in the nature of the religion which they have embraced. What would be thought of a farmer who should plant a tree, and never water or trim it; who should plant his seed, and never cultivate the corn as it springs up; who should sow his fields, and then think that all is well, and leave it to be overrun with weeds and thorns? Piety is often stunted, its early shootings blighted, its rapid growth checked, for the want of early culture in the church. And, perhaps, there is no one thing in which pastors more frequently fail than in regard to the culture which ought to be bestowed on those who are converted--especially in early life. Our Saviour's views on this were expressed in the admonition to Peter, "Feed my lambs," Jn 21:15.

(b) "According" Rom 12:3

For other foundation. It is implied, by the course of the argument here, that this was the foundation which had been laid at Corinth, and on which the church there had been reared. And it is affirmed that no other foundation can be laid. A foundation is that on which a building is reared: the foundation of a church is the doctrine on which it is established; that is, the doctrines which its members hold--those truths which lie at the basis of their hopes, and by embracing which they have been converted to God.

Can no man lay. That is, there is no other true foundation.

Which is Jesus Christ. Christ is often called the foundation; the stone; the corner stone on which the church is reared, Isa 28:16; Mt 21:42, Acts 4:11, Eph 2:20, 2Ti 2:19, 1Pet 2:6. The meaning is, that no true church can be reared which does not embrace and hold the true doctrines respecting him--those which pertain to his incarnation, his Divine nature, his instructions, his example, his atonement, his resurrection, and his ascension. The reason why no true church can be established without embracing the truth as it is in Christ, is, that it is by him only that men can be saved; and where this doctrine is wanting, all is wanting that enters into the essential idea of a church. The fundamental doctrines of the Christian religion must be embraced, or a church cannot exist; and where those doctrines axe denied, no association of men can be recognised as a church of God. Nor can the foundation be modified or shaped so as to suit the wishes of men. It must be laid as it is in the Scriptures; and the superstructure must be reared on that alone.

(c) "that is laid" Isa 28:16, Mt 16:18, Eph 2:20, 2Ti 2:19

Now if any man. If any teacher in the doctrines which he inculcates; or any private Christian in the hopes which he cherishes. The main discussion, doubtless, has respect to the teachers of religion, Paul carries forward the metaphor in this and the following verses with respect to the building. He supposes that the foundation is laid; that it is a true foundation; that the essential doctrines in regard to the Messiah are the real basis on which the edifice is reared. But, he says, that even admitting that, it is a subject of vast importance to attend to the kind of structure which shall be reared on that; whether it shall be truly beautiful and valuable in itself, and such as shall abide the trial of the last great day, or whether it be mean, worthless, erroneous, and such as shall at last be destroyed. There has been some difference of opinion in regard to the interpretation of this passage, arising from the question whether the apostle designed to represent one or two buildings. The former has been the more common interpretation; and the sense according to that is, "The true foundation is laid; but on that it is improper to place vile and worthless materials. It would be absurd to work them in with those which are valuable; it would be absurd to work in, in rearing a building, wood, and hay, and stubbles with gold, and silver, and precious stones; there would be a want of continuity and beauty in this. So in the spiritual temple. There is an impropriety, an unfitness, in rearing the spiritual temple, to interweave truth with error, sound doctrine with false." See Calvin and Macknight. Grotius renders it, "Paul feigns to himself an edifice, partly regal, and partly rustic. He presents the image of a house, whose walls are of marble, whose columns are made partly of gold and partly of silver, whose beams are of wood, and whose roof thatched with straw." Others, among whom are Wetstein, Doddridge, Rosenmuller, suppose that he refers to two buildings that might be reared on this foundation--either one that should be magnificent and splendid, or one that should be a rustic cottage, or mean hovel, thatched with straw, and made of planks of wood. Doddridge paraphrases the passage, "If any man build, I say, upon this foundation, let him look to the materials and the nature of his work; whether he raise a stately and magnificent temple upon it, adorned as it were like the house of God at Jerusalem, with gold and silver, and large, beautiful, and costly stones; or a mean hovel, consisting of nothing better than planks of wood roughly put together, and thatched with hay and stubble. That is, let him look to it, whether he teach the substantial, vital truths of Christianity, and which it was intended to support and illustrate; or set himself to propagate vain subtilities and conceits on the one hand, or legal rites and Jewish traditions on the other; which, although they do not entirely destroy the foundation, disgrace it, as a mean edifice would do a grand and extensive foundation laid with great pomp and solemnity." This probably expresses the correct sense of the passage. The foundation may be well laid; yet on this foundation an edifice may be reared that shall be truly magnificent, or one that shall be mean and worthless. So the true foundation of a church may be laid, or of individual conversion to God, in the true doctrine respecting Christ. That church or that individual may be built up and adorned with all the graces which truth is fitted to produce; or there may be false principles and teachings superadded; doctrines that shall delude and lead astray; or views and feelings cultivated as piety, and believed to be piety, which may be no part of true religion, but which are mere delusion and fanaticism.

Gold, silver. On the meaning of these words it is not necessary to dwell, or to lay too much stress. Gold is the emblem of that which is valuable and precious, and may be the emblem of that truth and holiness which shall bear the trial of the great day. In relation to the figure which the apostle here uses, it may refer to the fact that columns or beams in an edifice might be gilded; or, perhaps, as in the temple, that they might be solid gold, so as to bear the action of intense heat, or so that fire would not destroy them. So the precious doctrines of truth, and all the feelings, views, opinions, habits, practices, which truth produces in an individual or a church, will bear the trial of the last great day.

Precious stones. By the stones here referred to, are not meant gems, which are esteemed of so much value for ornaments, but beautiful and valuable marbles. The word precious here τιμιους means those which are obtained at a price, which are costly and valuable; and is particularly applicable, therefore, to the costly marbles which were used in building. The figurative sense here does not differ materially from that conveyed by the silver and gold. By this edifice thus reared on the true foundation, we are to understand,

(1.) the true doctrines which should be employed to build up a church--doctrines which would bear the test of the trial of the last day; and,

(2.) such views in regard to piety and to duty, such feelings and principles of action, as should be approved, and seen to be genuine piety in the day of judgment.

Wood. That might be easily burned. An edifice reared of wood instead of marble, or slight buildings, such as were often, put up for temporary purposes in the east--as cottages, places for watching their vineyards, etc. Isa 1:8.

Hay, stubble. Used for thatching the building, or for a roof. Perhaps, also, grass was sometimes employed in some way to make the walls of the building. Such an edifice would burn readily; would be constantly exposed to take fire. By this is meant,

(1.) errors and false doctrines, such as will not be found to be true in the day of judgment, and as will then be swept away.

(2.) Such practices and mistaken views of piety, as shall grow out of false doctrines and errors. The foundation may be firm. Those who are referred to may be building on the Lord Jesus, and may be true Christians. Yet there is much error among those who are not Christians. There are many things mistaken for piety which will yet be seen to be false. There is much enthusiasm, wildfire, fanaticism, bigotry; much affected humility; much that is supposed to be orthodoxy; much regard to forms and ceremonies; to "days, and months, and times, and years," Gal 4:10; much overheated zeal, and much precision, and solemn sanctimoniousness; much regard for external ordinances where the heart is wanting, that shah be found to be false, and that shall be swept away in the day of judgment.

(*) "hay" "grass"

Every man's work shall be made manifest. What every man has built on this foundation shall be seen. Whether he has held truth or error; whether he has had correct views of piety or false; whether what he has done has been what he should have done or not.

For the day. The day of judgment. The great day which shall reveal the secrets of all hearts, and the truth in regard to what every man has done. The event will show what edifices on the true foundation are firmly, and what are weakly built. Perhaps the word day here may mean time in general, as we say, "time will show;" and as the Latin adage says, dies doeebit; but it is more natural to refer it to the day of judgment.

Because it shall be revealed by fire. The work, the edifice which shah be built on the true foundation, shall be made known amidst the fire of the great day. The fire which is here referred to is, doubtless, that which shall attend the consummation of all things--the close of the world. That the world shall be destroyed by fire, and that the solemnities of the judgment shah be ushered in by a universal conflagration, is fully and frequently revealed. See Isa 66:15; 2Thes 1:8, 2Pet 3:7,10,11. The burning fires of that day, Paul says, shall reveal the character of every man's work, as fire sheds light on all around, and discloses the true nature of things. It may be observed, however, that many critics suppose this to refer to the fire of persecution, etc. (Macknight.) Whitby supposes that the apostle refers to the approaching destruction of Jerusalem. Others, as Grotius, Rosenmuller, etc., suppose that the reference is to time in general; it shall be declared ere long; it shall be seen whether those things which are built on the true foundation, are true by the test of time, etc. But the most natural interpretation is that which refers it to the day of judgment.

And the fire shall try every man's work. It is the property of fire to test the qualities of objects. Thus, gold and silver, so far from being destroyed by fire, are purified from dross. Wood, hay, stubble, are consumed. The power of fire to try or test the nature of metals, or other objects, is often referred to in the Scripture. Comp. Isa 4:4; Isa 24:15, Mal 3:2, 1Pet 1:7. It is not to be supposed here that the material fire of the last day shall have any tendency to purify the soul, or to remove that which is unsound; but that the investigations and trials of the judgment shall remove all that is evil, as fire acts with reference to gold and silver. As they are not burned, but purified; as they pass unhurt through the intense heat of the furnace, so shall all that is genuine pass through the trials of the last great day, of which trials the burning world shall be the antecedent and the emblem. That great day shall show what is genuine and what is not.

(1) "it" "is" (a) "the fire" Zech 13:9, 1Pet 1:7, 4:12

If any man's work abide, etc. If it shall appear that he has taught the true doctrines of Christianity, and inculcated right practices and views of piety, and himself cherished right feelings; if the trial of the great day, when the real qualities of all objects shall be known, shall show this;

He shall receive a reward. According to the nature of his work. 1Cor 3:8. This refers, I suppose, to the proper rewards on the day of judgment, and not to the honours and the recompense which he may receive in this world. If all that he has taught and done shall be proved to have been genuine and pure, then his reward shall be in proportion.

If any man's work shall be burned. If it shall not be found to bear the test of the investigation of that day--as a cottage of wood, hay, and stubble would not bear the application of fire. If his doctrines have not been true; if he has had mistaken views of piety; if he has nourished feelings which he thought were those of religion, and inculcated practices which, however well meant, are not such as the gospel produces; if he has fallen into error of opinion, feeling, practice, however conscientious, yet he shall suffer loss.

He shall suffer loss.

(1.) He shall not be elevated to as high a rank and to as high happiness as he otherwise would. That which he supposed would be regarded as acceptable by the Judge, and rewarded accordingly, shall be stripped away, and shown to be unfounded and false; and, in consequence, he shall not obtain those elevated rewards which he anticipated. This, compared with what he expected, may be regarded as a loss.

(2.) He shall be injuriously affected by this for ever. It shall be a detriment to him to all eternity. The effects shall be felt in all his residence in heaven; not producing misery, but attending him with the consciousness that he might have been raised to superior bliss in the eternal abode. The phrase here literally means, "he shall be mulcted," The word is a law term, and means that he shall be fined ; i.e., he shall suffer detriment.

But he himself shall be saved. The apostle all along has supposed that the true foundation was laid, (1Cor 3:11;) and if that is laid, and the edifice is reared upon that, the person who does it shall be safe. There may be much error, and many false views of religion, and much imperfection; still the man that is building on the true foundation shall be safe. His errors and imperfections shall be removed, and he may occupy a lower place in heaven, but he shall be safe.

Yet so as by fire, ωςδιαπυρος. This passage has greatly perplexed commentators; but probably without any good reason. The apostle does not say that Christians will be doomed to the fires of purgatory; nor that they will pass through fire; nor that they will be exposed to pains and punishment at all; but he simply carries out the figure which he commenced, and says that they will be saved, as if the action of fire had been felt on the edifice on which he is speaking. That is, as fire would consume the wood, hay, and stubble, so on the great day everything that is erroneous and imperfect in Christians shall be removed, and that which is true and genuine shall be preserved, as if it had passed through fire. Their whole character and opinions shall be investigated; and that which is good shall be approved; and that which is false and erroneous be removed. The idea is not that of a man whose house is burnt over his head, and who escapes through the flames; nor that of a man who is subjected to the pains and fires of purgatory; but that of a man who had been spending his time and strength to little purpose; who had built, indeed, on the true foundation, but who had reared So much on it which was unsound, and erroneous, and false, that he himself would be saved with great difficulty, and with the loss of much of that reward which he had expected, as if the fire had passed over him and his works. The simple idea therefore is, that that which is genuine and valuable in his doctrines and works shall be rewarded, and the man shall be saved; that which is not sound and genuine shall be removed, and he shall suffer loss. Some of the Fathers, indeed, admitted that this passage taught that all men would be subjected to the action of fire in the great conflagration with which the world shall close; that the wicked shall be consumed; and that the righteous are to suffer, some more and some less, according to their character. On passages like the, the Romish doctrine of purgatory is based. But we may observe,

(1.) that this passage does not necessarily or naturally give any such idea. The interpretation stated above is the natural interpretation, and one which the passage will not only bear, but which it demands.

(2.) If this passage would give any countenance to the absurd and unscriptural idea that the souls of the righteous at the day of judgment are to be reunited to their bodies, in order to be subjected to the action of intense heat--to be brought from the abodes of bliss, and compelled to undergo the burning fires of the last conflagration---still it would give no countenance to the still more absurd and unscriptural opinion that those fires have been and are still burning; that all souls are to be subjected to them; and that they can be removed only by masses offered for the dead, and by the prayers of the living. The idea of danger and peril is, indeed, in this text; but the idea of personal salvation is retained and conveyed.

(b) "so as by fire" Zech 3:2, Jude 1:23

Know ye not, etc. The apostle here carries forward and completes the figure which he had commenced in regard to Christians. His illustrations had been drawn from architecture; and he here proceeds to say that Christians are that building, 1Cor 3:9; that they were the sacred temple which God had reared; and that, therefore, they should be pure and holy. This is a practical application of what he had been before saying.

Ye are the temple of God. This is to be understood of the community of Christians, or of the church, as being the place where God dwells on the earth. The idea is derived from the mode of speaking among the Jews, where they are said often in the Old Testament to be the temple and the habitation of God. And the allusion is probably to the fact that God dwelt by a visible symbol--the Shechinah---in the temple, and that his abode was there. As he dwelt there among the Jews---as he had there a temple, a dwelling place--so he dwells among Christians. They are his temple, the place of his abode. His residence is with them; and he is in their midst. This figure the apostle Paul several times uses, 1Cor 6:19, 2Cor 6:16, Eph 2:20-22. A great many passages have been quoted by Elsner and Wetstein, in which a virtuous mind is represented as the temple of God, and in which the obligation to preserve that inviolate and unpolluted is enforced. The figure is a beautiful one, and very impressive. A temple was an edifice erected to the service of God. The temple at Jerusalem was not only most magnificent, but was regarded as most sacred,

(1.) from the fact that it was devoted to his service; and,

(2.) from the fact that it was the peculiar residence of JEHOVAH. Among the heathen, also, temples were regarded as sacred. They were supposed to be inhabited by the divinity to whom they were dedicated. They were regarded as inviolable. Those who took refuge there were safe. It was a crime of the highest degree to violate a temple, or to tear a fugitive who had sought protection there from the altar. So the apostle says of the Christian community. They were regarded as his temple --God dwelt among them--and they should regard themselves as holy, and as consecrated to his service. And so it is regarded as a species of sacrilege to violate the temple, and to devote it to other uses, 1Cor 6:19. 1Cor 3:17.

And that the Spirit of God. The Holy Spirit, the third person of the Trinity. This is conclusively proved by 1Cor 6:19, where he is called "the Holy Ghost."

Dwelleth in you. As God dwelt formerly in the tabernacle, and afterwards in the temple, so his Spirit now dwells among Christians. This cannot mean

(1.) that the Holy Spirit is personally united to Christians, so as to form a personal union; or

(2.) that there is to Christians any communication of his nature or personal qualities; or

(3.) that there is any union of essence or nature with them, for God is present in all places, and can, as God, be no more present at one place than at another. The only sense in which he can be peculiarly present in any place is by his influence, or agency. And the idea is one which denotes agency, influence, favour, peculiar regard; and in that sense only can he be present with his church, The expression must mean,

(1.) that the church is the seat of his operations, the field or abode on which he acts on earth;

(2.) that his influences are there, producing the appropriate effects of his agency, "love, joy, peace, longsuffering," etc., Gal 5:22,23;

(3.) that he produces there consolations, that he sustains and guides his people;

(4.) that they are regarded as dedicated or consecrated to him;

(5.) that they are especially dear to him--that he loves them, and thus makes his abode with them. Jn 14:23.

(a) "ye are" 2Cor 6:16 (*) "in" "among"

If any man defile, etc. Or, destroy, corrupt, φθειρει. The Greek word is the same in both parts of the sentence. "If any man destroy the temple of God, God shall destroy him." This is presented in the form of an adage or proverb. And the truth here stated is based on the fact that the temple of God was inviolable; that temple was holy; and if any man subsequently destroyed it, it might be presumed that God would destroy him. The figurative sense is, "If any man by his doctrines or precepts shall pursue such a course as tends to destroy the church, God shall severely punish him."

For the temple of God is holy. The temple of God is to be regarded as sacred and inviolable. This was unquestionably the common opinion among the Jews respecting the temple at Jerusalem; and it was the common doctrine of the Gentiles respecting their temples. Sacred places were regarded as inviolable; and this general truth Paul applies to the Christian church in general. Locke supposes that Paul had particular reference here to the false teachers in Corinth. But the expression, "If any man," is equally applicable to all other false teachers as to him.

Which temple ye are. This proves that though Paul regarded them as lamentably corrupt in some respects, he still regarded them as a true church--as a part of the holy temple of God.

(1) "defile" "destroy"

Let no man deceive himself. The apostle here proceeds to make a practical application of the truths which he had stated, and to urge on them humility, and to endeavour to repress the broils and contentions into which they had fallen. Let no man be puffed up with vain conceit of his own wisdom, for this had been the real cause of all the evils which they had experienced. Grotius renders this, "See that you do not attribute too much to your wisdom and learning, by resting on it, and thus deceive your own selves." "All human philosophy," says Grotius, "that is repugnant to the gospel, is but vain deceit." Probably there were many among them who would despise this admonition as coming from Paul, but he exhorts them to take care that they did not deceive themselves. We are taught here,

(1.)the danger of self-deception--a danger that besets all on the subject of religion.

(2.) The fact that false philosophy is the most fruitful source of self-deception in the business of religion So it was among the Corinthians; and so it has been in all ages since.

If any man among you. Any teacher, whatever may be his rank or his confidence in his own abilities; or any private member of the church.

Seemeth to be wise. Seems to himself, or is thought to be; has the credit or reputation of being wise. The word seems δοκει implies this idea: If any one seems, or is supposed to be a man of wisdom; if this is his reputation; and if he seeks that this should be his reputation among men. See instances of this construction in Bloomfield.

In this world. In this age, or world εντωαιωνιτουτω. There is considerable variety in the interpretation of this passage among critics. It may be taken either with the preceding or the following words. Origen, Cyprian, Beza, Grotius, Hammond, and Locke, adopt the latter method, and understand it thus: "If any man among you thinks himself to be wise, let him not hesitate to be a fool in the opinion of this age, in order that he may be truly wise." But the interpretation conveyed in our translation is probably the correct one: "If any man has the reputation of wisdom among the men of this generation, and prides himself on it," etc. If he is esteemed wise in the sense in which the men of this world are--as a philosopher, a man of science, learning, etc.

Let him become a fool.

(1.) Let him be willing to be regarded as a fool.

(2.) Let him sincerely embrace this gospel, which will inevitably expose him to the charge of being a fool.

(3.) Let all his earthly wisdom be esteemed in his own eyes as valueless and as folly in the great matters of salvation.

That he may be wise. That he may have true wisdom--that which is of God. It is implied here,

(1.) that the wisdom of this world will not make a man truly wise.

(2.) That a reputation for wisdom may contribute nothing to a man's true wisdom, but may stand in the way of it.

(3.) That for such a man to embrace the gospel, it is necessary that he should be willing to cast away dependence on his own wisdom, and come with the temper of a child to the Saviour.

(4.) That to do this will expose him to the charge of folly, and the derision of those who are wise in their own conceit.

(5.) That true wisdom is found only in that science which teaches men to live unto God, and to be prepared for death and for heaven--and that science is found only in the gospel.

(b) "deceive himself" Prov 26:12

For the wisdom of this world. That which is esteemed to be wisdom by the men of this world on the subject of religion. It does not mean that true wisdom is foolishness with him. It does not mean that science, and prudence, and law--that the knowledge of his works--that astronomy, and medicine, and chemistry, are regarded by him as folly, and as unworthy the attention of men. God is the Friend of truth, on all subjects; and he requires us to become acquainted with his works, and commends those who search them, Ps 92:4, 111:2. But the apostle refers here to that which was esteemed to be wisdom among the ancients, and in which they so much prided themselves--their vain, self-confident, and false opinions on the subject of religion; and especially those opinions when they were opposed to the simple but sublime truths of revelation. 1Cor 1:20,21.

Is foolishness with God. Is esteemed by him to be folly. 1Cor 1:20-24.

For it is written", etc. Job 5:13. The word rendered "taketh," here denotes to clench with the fist, gripe, grasp. And the sense is,

(1.) however crafty, or cunning, or skilful they may be, however self-confident, yet that they cannot deceive or impose upon God. He can thwart their plans, overthrow their schemes, defeat their counsels, mid foil them in their enterprises, Job 5:12.

(2.) He does it by their own cunning or craftiness. He allows them to involve themselves in difficulties, or to entangle each other. He makes use of even their own craft and cunning to defeat their counsels. He allows the plans of one wise man to come in conflict with those of another, and thus to destroy one another. Honesty in religion, as in everything else, is the best policy; and a man who pursues a course of conscientious integrity may expect the protection of God; but he who attempts to carry his purposes by craft and intrigue-- who depends on skill and cunning, instead of truth and honesty-- will often find that he is the prey of his own cunning and duplicity.

(a) "it is written" Job 5:13

And again. Ps 94:11.

The Lord knoweth. God searches the heart. The particular thing which it is here said that he knows, is, that the thoughts of man are vain. They have this quality; and this is that which the psalmist here says that God sees. The affirmation is not one respecting the omniscience of God, but with respect to what God sees of the nature of the thoughts of the wise.

The thoughts of the wise. Their plans, purposes, designs.

That they are vain. That they lack real wisdom; they are foolish; they shall not be accomplished as they expect, or be seen to have that wisdom which they now suppose they possess.

(b) "again" Ps 94:11

Therefore, etc. Paul here proceeds to apply the principles which he had stated above. Since all were ministers or servants of God; since God was the Source of all good influences; since, whatever might be the pretensions to wisdom among men, it was all foolishness in the sight of God, the inference was clear, that no man should glory in man. They were all alike poor, frail, ignorant, erring, dependent beings. And hence, also, as all wisdom came from God, and as Christians partook alike of the benefits of the instruction of the most eminent apostles, they ought to regard this as belonging to them in common, and not to form parties with these names at the head.

Let no man glory in men. 1Cor 1:29. Comp. Jer 9:23,24. It was common among the Jews to range themselves under different leaders--as Hillel and Shammai; and for the Greeks, also, to boast themselves to be the followers of Pythagoras, Zeno, Plato, etc. The same thing began to be manifest in the Christian church; and Paul here rebukes and opposes it.

For all things are your's. This is a reason why they should not range themselves in parties or factions under different leaders. Paul specifies what he means by "all things" in the following verses. The sense is, that since they had an interest in all that could go to promote their welfare; as they were common partakers of the benefits of the talents and labours of the apostles; and as they belonged to Christ, and all to God, it was improper to be split up into factions, as if they derived any peculiar benefit from one set of men, or one set of objects. In Paul, in Apollos, in life, death, etc., they had a common interest, and no one should boast that he had any special proprietorship in any of these things.

(c) "let no man glory" Jer 9:23,24

Whether Paul, or Apollos. The sense of this is clear. Whatever advantages result from the piety, self-denials, and labours of Paul, Apollos, or any other preacher of the gospel, are yours--you have the benefit of them. One is as much entitled to the benefit as another; and all partake alike in the results of their ministration. You should therefore neither range yourselves into parties with their names given to the parties, nor suppose that one has any peculiar interest in Paul, or another in Apollos. Their labours belonged to the church in general. They had no partialities--no rivalship--no desire to make parties. They were united, and desirous of promoting the welfare of the whole church of God. The doctrine is, that ministers belong to the church, and should devote themselves to its welfare; and that the church enjoys, in common, the benefits of the learning, zeal, piety, eloquence, talents, example of the ministers of God. And it may be observed, that it is no small privilege thus to be permitted to regard all the labours of the most eminent servants of God as designed for our welfare; and for the humblest saint to feel that the labours of apostles, the self- denials and sufferings, the pains and dying agonies of martyrs, have been for his advantage.

Or Cephas. Or Peter. (Jn 1:42.)

Or the world. This word is doubtless used, in its common signification, to denote the things which God has made; the universe, the things which pertain to this life. And the meaning of the apostle probably is, that all things pertaining to this world which God has made--all the events which are occurring in his providence were so far theirs, that they would contribute to their advantage and their enjoyment. This general idea may be thus expressed:

(1.) The world was made by God, their common Father, and they have an interest in it as his children, regarding it as the work of his hand, and seeing him present in all his works. Nothing contributes so much to the true enjoyment of the world--to comfort in surveying the heavens, the earth, the ocean, hills, vales, plants, flowers, streams, in partaking of the gifts of Providence, as this feeling, that all are the works of the Christian's Father, and that they may all partake of these favours as his children.

(2.) The frame of the universe is sustained and upheld for their sake. The universe is kept by God; and one design of God in keeping it is to protect, preserve, and redeem his church and people. To this end he defends it by day and night; he orders all things; he keeps it from the storm and tempest, from flood and fire, and from annihilation. The sun, and moon, and stars, the times and seasons, are all thus ordered, that his church may be guarded, and brought to heaven.

(3.) The course of providential events are ordered for their welfare also, Rom 8:28. The revolutions of kingdoms, the various persecutions and trials, even the rage and fury of wicked men, are all overruled, to the advancement of the cause of truth, and the welfare of the church.

(4.) Christians have the promise of as much of this world as shall be needful for them; and in this sense "the world" is theirs. See Mt 6:33, Mk 10:29,30, 1Timm 4:8, "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." And such was the result of the long experience and observation of David. Ps 37:25, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." Isa 33:16.

Or life. Life is theirs, because

(1.) they enjoy life. It is real life to them, and not a vain show. They live for a real object, and not for vanity. Others live for parade and ambition--Christians live for the great purposes of life; and life to them has reality, as being a state preparatory to another and a higher world. Their life is not an endless circle of unmeaning ceremonies-- of false and hollow pretensions to friendship--of a vain pursuit of happiness, which is never found; but is passed in a manner that is rational, and sober, and that truly deserves to be called life.

(2.) The various events and occurrences of life shall all tend to promote their welfare, and advance their salvation.

Death. They have an interest, a property even in death, usually regarded as a calamity and a curse. But it is theirs,

(1.) because they shall have peace and support in the dying hour.

(2.) Because it has no terrors for them. It shall take away nothing which they are not willing to resign.

(3.) Because it is the avenue which leads to their rest; and it is theirs just in the same sense in which we say that "this is our road" when we have been long absent, and are inquiring the way to our homes.

(4.) Because they shall triumph over it. It is subdued by their Captain, and the grave has been subjected to a triumph by his rising from its chills and darkness.

(5.) Because death is the means--the occasion of introducing them to their rest. It is the advantageous circumstance in their history, by which they are removed from a world of ills, and translated to a world of glory. It is to them a source of inexpressible advantage, as it translates them to a world of light and eternal felicity; and it may truly be called theirs.

Or things present, or things to come. Events which are now happening, and all that can possibly occur to us. Rom 8:38. All the calamities, trials, persecutions--all the prosperity, advantages, privileges of the present time, and all that shall yet take place, shall tend to promote our welfare, and advance the interests of our souls, and promote our salvation.

All are your's. All shall tend to promote your comfort and salvation.

And ye are Christ's. You belong to him; and should not, therefore, feel that you are devoted to any earthly leader, whether Paul, Apollos, or Peter. As you belong to Christ by redemption, and by solemn dedication to his service, so you should feel that you are his alone. You are his property, his people, his friends. You should regard yourselves as such, and feel that you all belong to the same family, and should not, therefore, be split up into contending factions and parties.

Christ is God's. Christ is the Mediator between God and man. He came to do the will of God. He was, and is still, devoted to the service of his Father; God has a proprietorship in all that he does, since Christ lived, and acted, and reigns to promote the glory of his Father. The argument here seems to be this: "You belong to Christ, and he to God. You are bound, therefore, not to devote yourselves to a man, whoever he may be; but to Christ, and to the service of that one true God, in whose service even Christ was employed. And as Christ sought to promote the glory of his Father, so should you in all things." This implies no inferiority of nature of Christ to God. It means only that he was employed in the service of his Father, and sought his glory--a doctrine everywhere taught in the New Testament. But this does not imply that he was inferior in his nature. A son may be employed in the service of his father, and may seek to advance his father's interests. But this does not prove that the son is inferior in nature to his father. It proves only that he is inferior in some respects--in office. So the Son of God consented to take an inferior office or rank; to become a Mediator, to assume the form of a servant, and to be a man of sorrows; but this proves nothing in regard to his original rank or dignity. That is to be learned from the numerous passages which affirm that in nature he was equal with God. Jn 1:1.

(a) "Ye are Christ's" Rom 14:8 -------------------------------------------------------------------------

REMARKS ON 1ST CORINTHIANS, CHAPTER 3

(1.) Christians, when first converted, may be well compared to infants, 1Cor 3:1. They are in a new world. They just open their eyes on truth. They see new objects, and have new objects of attachment. They are feeble, weak, helpless, And though they often have high joy, and even great self-confidence, yet they are in themselves ignorant and weak, and in need of constant teaching. Christians should not only possess the spirit, but they should feel that they are like children. They are like them not only in their temper, but in their ignorance, and weakness, and helplessness.

(2.) The instructions which are imparted to Christians should be adapted to their capacity, 1Cor 3:2. Skill and care should be exercised to adapt that instruction to the wants of tender consciences, and to those who are feeble in the faith. It would be no more absurd to furnish strong food to the new-born babe, than it is to present some of the higher doctrines of religion to the tender minds of converts. The elements of knowledge must be first learned; the tenderest and most delicate food must first nourish the body. And perhaps in nothing is there more frequent error than in presenting the higher and more difficult doctrines of Christianity to young converts; and because they have a difficulty in regard to them, or because they even reject them, pronouncing them destitute of piety. Is the infant destitute of life because it cannot digest the solid food which nourishes the man of fifty years? Paul adapted his instructions to the delicacy and feebleness of infantile piety; and those who are like Paul will feed with great care the lambs of the flock. All young converts should be placed under a course of instruction adapted to their condition, and should secure the careful attention of the pastors of the churches.

(3.) Strife and contention in the church is proof that men are under the influence of carnal feelings. No matter what is the cause of the contention--the very fact of the existence of such strife is a proof of the existence of such feelings somewhere, 1Cor 3:3,4. On what side soever the original fault of the contention may be, yet its existence in the church is always proof that some--if not all-- of those who are engaged in it are under the influence of carnal feelings. Christ's kingdom is designed to be a kingdom of peace and love; and divisions and contentions are always attended with evils, and with injury to the spirit of true religion.

(4.) We have here a rebuke to that spirit which has produced the existence of sects and parties, 1Cor 3:4. The practice of naming sects after certain men, we see, began early, and was as early rebuked by apostolic authority. Would not the same apostolic authority rebuke the spirit which now calls one division of the church after the name of Calvin, another after the name of Luther, another after the name of Arminius? Should not, and will not, all these divisions yet be merged in the high and holy name of Christian? Our Saviour evidently supposed it possible that his church should be one, Jn 17:21-23; and Paul certainly supposed that the church at Corinth might be so united. So the early churches were; and is it too much to hope that some way may yet be discovered which shall break down the divisions into sects, and unite Christians, both in feeling and in name, in spreading the gospel of the Redeemer everywhere? Does not every Christian sincerely desire it? And may there not yet await the church such a union as shall concentrate all its energies in saving the world? How much effort, how much talent, how much wealth and learning are now wasted in contending with other denominations of the great Christian family! How much would this wasted--and worse than wasted--wealth, and learning, and talent, and zeal do in diffusing the gospel around the world! Whose heart is not sickened at these contentions and strifes; and whose soul will not breathe forth a pure desire to heaven, that the time may soon come when all these contentions shall die away, and when the voice of strife shall be hushed; and when the united host of God's elect shall go forth to subdue the world to the gospel of the Saviour?

(5.) The proper honour should be paid to the ministers of the gospel, 1Cor 3:5-7. They should not be put in the place of God; nor should their services, however important, prevent the supreme recognition of God in the conversion of souls. God is to be all and in all. It is proper that the ministers of religion should be treated with respect, (1Thes 5:12,13;) and ministers have a right to expect and to desire the affectionate regards of those who are blessed by their instrumentality. But Paul--eminent and successful as he was--would do nothing that would diminish or obscure the singleness of view with which the agency of God should be regarded in the work of salvation. He regarded himself as nothing compared with God; and his highest desire was that God in all things might be honoured.

(6.) God is the Source of all good influence, and of all that is holy in the church. He only gives the increase. Whatever of humility, faith, love, joy, peace, or purity we may have, is all to be traced to him. No matter who plants, or who waters--God gives life to the seed; God rears the stalk; God expands the leaf; God opens the flower, and gives it its fragrance; and God forms, preserves, and ripens the fruit. So in religion. No matter who the minister may be; no matter how faithful, learned, pious, or devoted; yet if any success attends his labours, it is all to be traced to God. This truth is never to be forgotten; nor should any talents or zeal, however great, ever be allowed to dim or obscure its lustre in the minds of those who are converted.

(7.) Ministers are on a level, 1Cor 3:8,9. Whatever may be their qualifications or their success, yet they can claim no pre-eminence over one another. They are fellow-labourers-- engaged in one work, accomplishing the same object, though they may be in different parts of the same field. The man who plants is as necessary as he that waters; and both are inferior to God, and neither could do anything without him.

(8.) Christians should regard themselves as a holy people, 1Cor 3:9. They are the cultivation of God. All that they have is from him. His own agency has been employed in their conversion; his own Spirit operates to sanctify and save them. Whatever they have is to be traced to God; and they should remember that they are, therefore, consecrated to him.

(9.) No other foundation can be laid in the church except that of Christ, 1Cor 3:10,11. Unless a church is founded on the true doctrine respecting the Messiah, it is a false church, and should not be recognised as belonging to him. There can be no other foundation, either for an individual sinner, or for a church. How important, then, to inquire whether we are building our hopes for eternity on this tried foundation! How faithfully should we examine this subject, lest our hopes should all be swept away in the storms of Divine wrath! Mt 7:26,27. How deep and awful will be the disappointment of those who suppose they have been building on the true foundation, and who find, in the great day of judgment, that all has been delusion!

(10.) We are to be tried at the day of judgment, 1Cor 3:13,14. All are to be arraigned, not only in regard to the foundation of our hopes for eternal life, but in regard to the superstructure--the nature of our opinions and practices in religion. Everything shall come into judgment.

(11.) The trial will be such as to test our character. All the trials through which we are to pass are designed to do this. Affliction, temptation, sickness, death, are all intended to produce this result, and all have a tendency to this end. But pre-eminently is this the case with regard to the trial at the great day of judgment. Amidst the light of the burning world, and the terrors of the judgment; under the blazing throne, and the eye of God, every man's character shall be seen, and a just judgment shall be pronounced.

(12.) The trial shall remove all that is impure in Christians, 1Cor 3:14. They shall then see the truth; and in that world of truth, all that was erroneous in their opinions shall be corrected. They shall be in a world where fanaticism cannot be mistaken for the love of truth, and where enthusiasm cannot be substituted for zeal. All true and real piety shall there abide; all which is false and erroneous shall be removed.

(13.) What a change will then take place in regard to Christians. All probably cherish some opinions which are unsound; all indulge in some things now supposed to be piety, which will not then bear the test. The great change will then take place from impurity to purity; from imperfection to perfection. The very passage from this world to heaven will secure this change; and what a vast revolution will it be, thus to be ushered into a world where all shall be pure in sentiment, all perfect in love.

(14.) Many Christians may be much disappointed in that day. Many who are now zealous for doctrines, and who pursue with vindictive spirit others who differ from them, shall then "suffer loss," and find that the persecuted had more real love of truth than the persecutor. Many who are now filled with zeal, and who denounce the comparatively leaden and tardy pace of others; many whose bosoms glow with rapturous feeling, and burn, as they suppose, with a seraph's love, shall find that all this was not piety--that animal feeling was mistaken for the love of God; and that a zeal for sect, or for the triumph of a party, was mistaken for love to the Saviour; and that the kindlings of an ardent imagination had been often substituted for the elevated emotions of pure and disinterested love.

(15.) Christians, teachers, and people should examine themselves, and see what is the building which they are rearing on the true foundation. Even where the foundation of a building is laid broad and deep, it is of much importance whether a stately and magnificent palace shall be reared on it, suited to the nature of the foundation, or whether a mud-walled and a thatched cottage shall be all. Between the foundation and the edifice in the one case, there is the beauty of proportion and fitness; in the other, there is incongruity and unfitness. Who would lay such a deep and broad foundation as the basis on which to rear the hut of the savage, or the mud cottage of the Hindoo? Thus in religion. The foundation to all who truly believe in the Lord Jesus is broad, deep, firm, magnificent. But the superstructure--the piety, the advancement in knowledge, the life--is often like the cottage that is reared on the firm basis, that every wind shakes, and that the fire would soon consume. As the basis of the Christian hope is firm, so should the superstructure be large, magnificent, and grand.

(16.) Christians are to regard themselves as holy and pure, 1Cor 3:16,17. They are the temple of the Lord--the dwelling-place of the Spirit. A temple is sacred and inviolable. So should Christians regard themselves. They are dedicated to God. He dwells among them. And they should deem themselves holy and pure; and should preserve their minds from impure thoughts, from unholy purposes, from selfish and sensual desires. They should be, in all respects, such as will be the fit abode for the Holy Spirit of God. How pure should men be in whom the Holy Spirit dwells! How single should be their aims! How constant their self-denials! How single their desire to devote all to his service, and to live always to his glory! How heavenly should they be in their feelings; and how should pride, sensuality, vanity, ambition, covetousness, and the love of gaiety, be banished from their bosoms! Assuredly, in God's world there should be one place where he will delight to dwell --one place that shall remind of heaven; and that place should be the church which has been purchased with the purest blood of the universe.

(17.) We see what is necessary if a man would become a Christian, 1Cor 3:18. He must be willing to be esteemed a feel; to be despised; to have his name cast out as evil; and to be regarded as even under delusion and deception. Whatever may be his rank, or his reputation for wisdom, and talent, and learning, he must be willing to be regarded as a fool by his former associates and companions; to cast off all reliance on his own wisdom; and to be associated with the poor, the persecuted, and the despised followers of Jesus. Christianity knows no distinctions of wealth, talent, learning. It points out no royal road to heaven. It describes but one way; and whatever contempt an effort to be saved may involve us in, it requires us to submit to that, and even to rejoice that our names are cast out as evil.

(18.) This is a point on which men should be especially careful that they are not deceived, 1Cor 3:18. There is nothing on which they are more likely to be than this. It is not an easy thing for a proud man to humble himself; it is not easy for men who boast of their wisdom to be willing that their names should be cast out as evil. And there is great danger of a man's flattering himself that he is willing to be a Christian, who would not be willing to be esteemed a fool by the great and the gay men of this world. He still intends to be a Christian and be saved, and yet to keep up his reputation for wisdom and prudence. Hence everything in religion which is not consistent with such a reputation for prudence and wisdom he rejects. Hence he takes sides with the world. As far as the world will admit that a man ought to attend to religion, he will go. Where the world would pronounce anything to be foolish, fanatical, or enthusiastic, he pauses. And his religion is not shaped by the New Testament, but by the opinions of the world. Such a man should be cautious that he is not deceived. All his hopes of heaven are probably built on the sand.

(19.) We should not overvalue the wisdom of this world, 1Cor 3:18,19. It is folly in the sight of God. And we, therefore, should not over-estimate it, or desire it, or be influenced by it. True wisdom on any subject we should not despise; but we should especially value that which is connected with salvation.

(20.) This admonition is of especial applicability to ministers of the gospel. They are in special danger on the subject; and it has been by their yielding themselves so much to the power of speculative philosophy that parties have been formed in the church, and that the gospel has been so much corrupted.

(21.) These considerations should lead us to live above contention, and the fondness of party. Sect and party in the church are not formed by the love of the pure and simple gospel, but by the love of some philosophical opinion, or by an admiration of the wisdom, talents, learning, eloquence, or success of some Christian teacher,.Against this the apostle would guard us; and the considerations presented in this chapter should elevate us above all the causes of contention and the love of sect, and teach us to love as brothers all who love our Lord Jesus Christ.

(22.) Christians have an interest in all things that can go to promote their happiness. Life and death, things present and things to come--all shall tend to advance their happiness, and promote their salvation, 1Cor 3:21-23.

(23.) Christians have nothing to fear in death. Death is theirs, and shall be a blessing to them. Its sting is taken away; and it shall introduce them to heaven. What have they to fear? Why should they be alarmed? Why afraid to die? Why unwilling to depart and to be with Christ?

(24.) Christians Should regard themselves as devoted to the Saviour. they are his, and he has the highest conceivable claim on their time, their talents, their influence, and their wealth. To him, therefore, let us be devoted, and to him let us consecrate all that we have.

As if the apostle had said, "My brethren, although I speak the highest wisdom amongst them that are perfect, yet could not I speak the unto you as unto spiritual persons, but as unto carnal: because the works of the flesh are found with you, and at the best you are but babes in Christ."

Learn hence, That even amongst those who are the true and real members of the visible church, some are spiritual, some are carnal: some are men, some are babes. The apostle doth not call them absolutely carnal, as if they were wholly given up to the works of the flesh; but comparatively so, having too much carnality and corruption in them, and savouring too much of the flesh, though for the main truly pious: and therefore he uses the word as for mitigation sake; I could not speak unto you, but as unto carnal.

With milk, that is, with easy and common truths; not with the mysterious parts of gospel knowledge; with the first principles of the doctrine of Christ, and not with the higher doctrines of Christianity, which neither then nor now are ye able to bear.

Learn hence, That it is great prudence and wisdom in the ministers of Christ to instruct people in the first principles of religion, in order to their regularly advancing higher in Christianity. Ministers are spiritual nurses; they first must feed with milk, then with meat, otherwise they will not nourish, but destroy.

That is, "Ye are in a great measure carnal; for your envy, strife, and divisions prove you to be so, and that you live according to the corrupt nature of man." They had the seed and root of grace abiding, and yet the relics of corruption remaining in them. There is a vast difference between weak grace and no grace, between the presence of sin and the power of sin.

But how could the apostle here call the Corinthians carnal, and babes in Christ, when in 1Cor 1:5 he affirmed that they were enriched with all knowledge and utterance?

Ans. That might be true as to some particular persons amongst them, who had those extraordinary gifts of tongues and miracles given them for the confirmation of the gospel; and yet what is here said be true, as to the generality of them, that they had too much carnality and unmollified corruption remaining in them: Ye are yet carnal.

Observe next, What proof he gives of it, namely, ocular demonstration; for, says he, there are among you envying, strife, and divisions. Envy, as the root, bears strife, and strife breeds divisions and factions. Envy is a pestilent lust; it makes another's good our grief. The devil envies God and man their happiness; he rejoices at the destruction of sinners, though he has no advantage by it; nay, though it increaseth his torment, because they were tempted by him to sin. There is nothing so like the devil as an envious man, with his cloven foot, to make division wherever he comes.

Learn hence, 1. That envy is the cause and companion of strife.

Learn, 2. That strife and contention, differences and divisions, are often found in the churches of Christ, and among particular Christians.

Learn, 3. That so far as these prevail in and among any, it evidences that they are carnal, and walk as men.

That is, one saith, in opposition to another, I am the disciple of Paul; and another I follow Apollos: and thus, probably, they call themselves after the names of their admired preachers, factiously crying up one minister above another.

Hence learn, That although it be a people's duty to have a great and high esteem of the ministers of Christ, yet must not their respect degenerate into a sinful admiration of their persons; for their factious affecting of one minister above another, is both sinful and dangerous. When the gifts and abilities of one minister are cried up, to the contempt of others, it occasions enmity and dissension amongst ministers themselves, and their people also. Are ye not carnal, when one saith, I am of Paul; and another, I am of Apollos; And I of Christ; 1Cor 1:12. That is, they factiously said they were of, or for Christ, in opposition to his ministers. They pretended to the immediate teachings of Christ, and had no need of the ministry either of Paul or Apollos.

Learn hence, That although Christ only is to be relied upon as head of his church, yet it is not his will we should despise his ministry, or contemn his ministers, under that pretence.

As if the apostle had said, "Neither Paul nor Apollos were the authors of your faith, but only ministerial helpers of it, as God is pleased to furnish them with gifts, and to give a blessing to their ministerial endeavours." Your ministers give out to you as God gives in to them: and therefore you ought not factiously to boast of their gifts, nor to make parties upon that account.

Learn hence, 1. That the ministry of the word is the instituted mean and instrumental cause which God hath appointed for working faith in the hearts of men.

2. That God has furnished his ministers with variety of gifts and abilities; all which he makes use of in order to that end.

3. That therefore the ministers of Christ ought neither to be deified nor nullified, neither to be cried up nor trodden down; we are not efficient causes, but only instrumental means of faith. Render therefore unto God the glory of the author, and unto ministers the honour of the instrument. Who is Paul, and who is Apollos, but ministers?

I planted; That is, I first preached the gospel among you, and first instructed you in the principles of Christ. I converted you to Christ: after me came Apollos, and watered the seed which I had sown: but God it was, and God alone, that caused the seed (which I sowed, and Apollos watered) to fructify and increase.

Learn, 1. That it is an act of discriminating grace and favour in God, to send out his ministers to plant the gospel amongst a people that never before heard it.

2. That it is an act of farther favour and grace in God, to follow a people with a succession of ministers in order to the watering of the seed formerly sown amongst them.

Learn, 3. That all that ministers can do, is but to plant and water; they cannot give increase, nor procure the success of their ministerial endeavours.

Blessed be God that he doth not require the success of their ministerial endeavours.

Blessed be God that he doth not require the success of our labours at our hands.

Woe unto us, should he say, "Either reconcile my people to me, or I will never be reconciled unto you." Diligence and endeavour is ours, the blessing and success is God's: he will never blame us for not doing his work.

The sense is, "Neither he that planteth is to be esteemed as any thing, nor he that watereth as any thing, but the glory of all must be ascribed to God that giveth the increase:" yet must we understand the apostle speaking thus not absolutely, but comparatively; "They are not any thing, that is, not any thing of themselves alone, without the concurrence of the Spirit; what excelleny gifts soever they have, they cannot of themselves make the word they preach effectual."

Lord! how many souls do find both ministry and ministers to be nothing as to them; If they be any thing to purpose to any soul, 'tis God and not his ministers, that makes it so. The best and ablest ministry is nothing to any saving purpose, without God's power giving the increase.

He that planteth and he that watereth are one: that is, in their design and scope, in the aim and end of their ministry; therefore they should not be factiously divided, either among themselves or by their hearers. Although there is a variety and diversity in the gifts of Christ's ministers, yet the intent and design of their ministry being one, they all ought to agree as one. They should be one in doctrine, and one in affection; aiming at one and the same mark, namely, the glory of God, and men's salvation, as they are one in their office, institution, and end.

It follows, Every man shall receive his own reward, according to his own labour.

Thence learn, That every man, especially every minister, is sure to receive a proportionable reward hereafter, according to his labour and working for God here.

Learn, 2. The approbation and distinction of this reward; He shall receive his own reward: implying that there are degrees of reward and glory in heaven, according as men have laboured more or less for God here on earth: according to this gradual diversity, shall be gradual degrees of reward and glory in heaven, according as men have laboured more or less for God here on earth: according to this gradual diversity, shall be gradual degrees of glory.

Learn, 3. The measure and rule of this reward: according to the fruit of his ministry. If he labours faithfully, God will reward him proportionably, though few or none have believed his report.

Observe here, 1. The honourable title put upon the ministers of God, they are labourers or workers together with God.

But in what sense are they so?

Ans. Not so by any power or their own to produce any spiritual effect, as if they without God could work faith and repentance in the hearts of sinners; but they work only by an external application of the ministry of the work, and the means of grace to the souls of men. They are under-labourers to God, and God honours them by working by them, and working with them, for the conversion of men.

Observe, 2. The honourable relation in which the church stands to God: the church and people of God are his husbandry, and his building: Ye are God's husbandry, ye are God's building.

Which phrase implies, 1. Power and goodness in making them so: a building is not of itself, nor is a field clothed with goodly corn of itself.

2. It implies dominion and absolute sovereignty: the master is the orderer of the house, and the husbandman the disposer of his ground.

3. It denotes propriety and interest, that we are not our own, but God's. The house is the owner's, not its own. God is theirs, and all that God has is theirs also.

Observe here, 1. The character which St. Paul assumes to himself, namely, that of a master-builder, yea, of a wise master-builder.

But was it not vain-glorious in the apostle thus to describe himself? Is not Christ the great and wise master-builder of the church?

Yes, undoubtedly: but the apostles were instruments in his hand, which he honoured with success: for which reason St. Paul thus speaks.

Learn hence, That in some cases it is not vain-glory, but a necessary duty, for the ministers of Christ to magnify their work and office received from Christ.

Observe, 2. The special work performed by St. Paul, the wise master-builder: he laid the foundation; that is, he first acquainted them with the rudiments and fundamental principles of the Christian religion, which they had never heard of before.

Learn thence, That it is a special part of divine wisdom in a minister to lay at first a good foundation of scripture knowledge in the minds and understandings of his people. Unless we having a knowing people, we are not like to have a gracious people. All our sermons will be dashed to pieces upon the rock of our people's ignorance, if they be not well catechised and instructed in the fundamentals of Christianity.

Observe, 3. How very careful our apostle is to ascribe all his strength, his assistance and success, as a master-builder, to the grace of God: According to the grace of God given to me.

Learn thence, That it is the property of every godly man, much more of every gracious minister, to attribute all that good which is either received or done by him, to the grace of God. What man ever received more grace from God, or did more service for God, than St. Paul? And so enlarged is he upon all occasions in magnifying the grace of God, that he is never satisfied in exalting of it: Not I, but the grace of God that was with me, &c.

Observe, 4. The cautionary direction by St. Paul, to all succeeding ministers of Christ, to take heed that they lay no other foundation than what was laid by him; and that they build suitably upon that foundation: Let every man take heed how he buildeth thereon.

Learn hence, That the ministers of Christ are to take especial care that they preach no other doctrine than what Christ and his apostles preached, and laid as the foundation of Christianity: and that they do not build upon that foundation any doctrine which may endanger their own or their people's salvation: I have laid the foundation, and let every man take heed how he buildeth thereupon.

That is, no other foundation can man lay, than that which is already laid by me; namely, the knowledge of Jesus Christ, and faith in him.

The ministers of Christ ought to lay no other foundation than Christ: they are to lead their people to, and build them upon, no other rock but Christ.

All threatenings, promises, commands, duties, privileges, are to be preached and pressed with respect to Jesus Christ; he is to be laid as the only foundation in respect of knowledge, in respect of faith, in respect of justification, in respect of intercession and acceptance with God.

The minister's great work is to set Christ forth in all his glorious fulness, to represent him in all his offices, as a glorious object for the eye of our faith to look unto, and fix upon.

In these words the apostle speaks of two sorts of preachers, under the metaphor of builders.

1. Some that are sound and orthodox, who hold the foundation, and build upon it gold, silver, and precious stones; that is, such sincere and wholesome doctrine as will bear the touchstone and trial.

2. Others that are unsound and erroneous, who hold indeed the foundation of Christianity, but build upon it such doctrines as will not bear the trial, expressed by wood, hay, and stubble, which are not proof against the fire.

Learn hence, That the doctrine of Christ, and the truths of the gospel, are very excellent and exceeding precious; compared to gold, silver, and precious stones, for their usefulness and preciousness.

Learn, 2. That all errors and falsehoods in religion, all erroneous and false doctrines, though not fundamental, are yet no better than hay or stubble, vain and unprofitable, vile and contemptible.

Observe, 3. As a twofold event declared: some men's works, that is, their doctrines and practices, will abide the fire; others will be burnt up, and suffer loss.

Where by the fire, understand the word and Spirit of God. A probatory, not a purgatory fire, is here intended: because it is said to burn not the person but the action, and every action too, of every man. Now the popish purgatory fire tries not all persons, some are exempted, as martyrs: and not all actions neither, but wicked ones only; whereas this fire shall try every man's work.

The meaning is, that the light of God's word and Spirit will manifest the verity or vanity, the soundness or falseness, of doctrines delivered by all preachers. Sound doctrine, that, like good metal, will endure the furnace, shall be rewarded; but such doctrines as will not endure the trial, shall miss of the reward.

Learn hence, 1. That all the ways and works of wickedness in general, and all hidden and secret ways of false doctrine in particular, God will one day reveal and make manifest: Every man's work shall be made manifest; for the day shall declare it.

Learn, 2. That the true and sincere doctrine of the gospel is firm and durable, and such as will abide the closest trial; yea, and will grow more illustrious and glorious thereby.

Learn, 3. That men may hold the foundation, and maintain the fundamentals of Christianity, and yet may so superstruct thereupon it, and superadd so many things unto it, whereby they may greatly endanger their own and others' salvation. They shall be saved, yet so as by fire: that is, with great difficulty, having exposed themselves to the utmost hazard and danger.

The speech is proverbial, and signifies both the greatness of the danger, and the difficulty of escaping it; intimating that errors in judgment endanger a person's salvation as well as ungodliness in practice.

He that has a due care of his soul's salvation, will be as well afraid of erroneous principles as he is of debauched practices; for error is as damnable as vice: the one is an open road, the other a by-path, to hell and destruction.

Our apostle here, in the judgment of some interpreters, makes use of a farther argument to convince the Corinthians of the evil of their divisions. They are the church and temple of God, therefore not to be profaned by divisions; Know ye not that ye are the temple of God?

As if the apostle had said, "You Corinthians, by being converted to Christianity, are become a Christian church, an holy temple, in which the Spirit of God doth dwell, and where the spirit of division ought not to dwell; for if any man defile the temple of God by dividing the church into factions and parties, him will God destroy; for the temple of the Lord is holy, and not to be profaned by your dividing lusts: which temple ye are."

Learn hence, 1. That the people of God met together to worship him, are the church or spiritual temple of God.

2. That the Spirit of God dwells in the church, or temple of God; and this dwelling implies propriety, familiarity, authority, residency, and fixedness of abode.

Learn, 3. That such as defile the holy temple of God, either by factious divisions or erroneous doctrines, do provoke God to destroy them; that is, to punish them with temporal destruction, and, without repentance, with eternal damnation. If any man defile the temple of God, him shall God destroy.

Observe here, 1. A word of caution: Let no man deceive himself. Self-deceit is the ground of all other deceit. Whatever deceit is abroad, it begins at home. A deceitful heart will not spare so much as itself, although the self-deceit be most unnatural and monstrous, most fatal and pernicious.

Observe, 2. A word of exhortation: If any man seem to be wise, let him become a fool, that he may be wise: that is, "If any man seem to be wise in the wisdom and learning of this world, let him embrace the doctrine of Christ, which the world calls foolishness, and so become a fool to them, that he may be wise according to the wisdom of God."

Learn hence, That all human and worldly wisdom cometh far short of, and is but a mere shadow and appearance, compared wiht the wisdom of God manifested in the gospel.

Observe, 3. A word of enforcement: For the wisdom of this world is foolishness with God. 'Tis so in God's opinion and estimation; he accounts it so. If we compare wit with grace, learning with religion, a rational head with a gracious heart, the latter infinitely transcends the former in the account of God. All the admired wisdom of worldly men is nothing but contemptible folly in the esteem of God. The world's wise man is God's fool.

Observe, 4. A double testimony which the apostle produces out of the Old Testament to prove his assertion, that the wisdom of the world is foolishness with God: the first is He taketh the wise in their own craftiness. Job 5:13

Learn hence, That no wisdom or craftiness of man can stand before the wisdom and power of God.

The second testimony is The Lord knoweth the thoughts of man that they are vain. Ps 94:11 that is, the choicest and best thoughts of the wisest men are vain, yea, vanity.

Here the apostle closes his discourse with an inference not to glory in any teacher whatsoever, either in Paul, or Apollos, or Cephas, seeing they were all theirs; that is, all the apostles and ministers of Christ, from the highest to the lowest, from the greatest to the least, and all their ministerial gifts and labours, are all ordained and appointed by God for their use and service: All things are yours; whether Paul, or Apollos, or Cephas.

Learn hence, That all ministers, and ministerial abilities, are wholly for the church's service, and spiritual advantage: all their power is for the church's preservation, all their gifts are for the church's edification. Their message is for the church's comfort and consolation: thus all things, in and belonging to the church, are ours.

Next he mentions the things of the world are ours. Or the world, that is, all the good things in the world are ours, houses, lands, honours, friends, relations so far as God sees them good for us.

But are there not many that are Christ's who want houses and friends, and other comforts; how then can they be said to have them?

Ans. 1. They have all things eminently and transcendently in God and Christ, by whom they have a title to all things, Rev 21:7.

2. They have all things virtually, in their contentment and satisfaction of mind which they do enjoy.

3. They have all things eventually: they have the good of all things, when they have not the actual possession of all things; their very wants, in the event, work for good.

Or life; this is ours two ways; the comfort of life is ours, and the end of life is ours, with the true use of it; for the sincere Christian only lives to purpose, by answering the great end of life, which is the promoting God's glory, and securing his own salvation.

Or death; that which is in itself so terrible is for the believer's advantage, their friend, their privilege, their passage to heaven, their deliverer from sin, the perfecter of their grace; when we come at heaven, and not till then, we shall fully understand what this meaneth, Death is ours.

Or things present: that is, all the events of providence which befall us, whether prosperity or adversity, health or sickness, riches or poverty, they are all sanctified to us, and are instrumental for the sanctifying of us. They are covenant blessings, and dispensed in love to us.

Or things to come; that is, all future things which may befall us in this world, and in the world to come, shall be to our abundant advantage; whether they be merciful or good things, or grievous and sad things: particularly death is to come, but to die is gain.

Christ's death was the death of death; he has disarmed death of its sting; the believer fears not its dart; it is not an hurting, but an healing serpent: there is no venom or malignity in it, but that which was before in the number of threatenings, is now brought within the compass of the gospel promises: all things are ours, life or death, things present and things to come.

And ye are Christ's: that is, not Paul's or Apollo's disciples or servants, but only Christ's, therefore glory only in him, and in him only.

And Christ is God's: that is, as you are Christ's, and for his glory; so Christ, as Mediator, is God's, and for his glory. He is God's servant, to do his will, to execute his pleasure. he was begotten of his Father before all time. He sought not his own, but his Father's glory, in the doctrine which he preached, in the miracles which he wrought; but lived in an entire resignation to his Father's pleasure.

Lord! how will it shame us thy servants, to follow thy servant Christ, and to be called by his name, if we seek not his glory and exalt not his will, and live not to his praise, who died for us and rose again!