1 Corinthians 3:4

1Co_3:4-8

For while one saith, I am of Paul … are ye not carnal?

The carnality of Churchisms

In the Church at Corinth there was a variety of elements; the Roman democratic independent in thought and action; the Greek--cultured, philosophic, and aesthetic; the Jewish--craving for signs and wonders. Here consequently there was diversity of thought, and discussions which would lead to divisions. The Corinthian Christians, therefore, instead of being united by having Christ as the supreme object of thought and love, were divided by certain forms of religious thought. No two men will have exactly the same views on the same subject. Paul would not give out the same views in the same way as Apollos or Peter, and their auditors would therefore have their preferences. Herein we have the philosophy of existence of various Churches. Note--

I. The nature of Churchism. The Corinthians who said, I am of Paul, I am of Apollos, had such an exaggerated estimate of their particular favourites as led them to depreciate the merits of the others. To the Paulites there was no teacher equal to him, &c. This I call Churchism. To become members of institutions called Churches, and advocate the peculiar views they represent, may be right and useful. It affords opportunities for mutual counselling and spiritual stimulation. But when our communion becomes the centre and circumference of our souls it is sectarianism. One says, I am of the Catholic Church; another, I am of the Greek; another, I am of the English, &c. There is only one true Church, and that is composed of those only who have a vital and practical faith in Christ Himself. I determined, says Paul, to know nothing amongst men save Jesus Christ and Him crucified.

II. The depravity of Churchism. Are ye not carnal? This bodily part of mans being possesses desires, tendencies, and appetites, which our corrupt imaginations nurture and inspire with sinful propensities. Hence to this Paul seems to trace nearly all immoral conduct (1Co_3:3). That man is carnal who allows his mind to be engrossed--

1. In the human rather than in the Divine. The walk of the spiritual man is with God, he sees Him who is invisible; the carnal man lives in the human, never rises above the cloudy atmosphere of human opinions. How some men are chained to their little sects! With them it is all our Church, our body, our principles. Instead of climbing up the breezy heights of Divine ideas, they live down in sectarian glens, breathing the fog of human crotchets, and with souls half suffocated, they exclaim, I am a Churchman, I am a Nonconformist, &c.

2. In the selfish rather than in the benevolent. The spiritual man lives not to himself, but to God, and for others; to the carnal man self is the object of his supreme interest and aim. Churchism often cuts the soul away from all but the members of its own little community.

3. In the transitory rather than the permanent? The spiritual man labours not supremely for the bread which perishes, but is ever more in quest of eternal life or eternal goodness. Not so the carnal man, he is ever in pursuit of temporary pleasures, possessions. Now Churchism lives in the temporary. Our little systems have their day, they have their day and pass away. Human thoughts, even the best of them, are only as the grass that withereth, Gods thoughts alone endure, the word of the Lord shall stand for ever. (D. Thomas, D. D.)

Partisanship in the Church

I. Its phases.

1. Undue partiality for certain ministers.

2. The offensive exaltation of party names.

II. Its evils.

1. It does dishonour to God.

2. Occasions strife in the Church.

3. Damages Gods servants.

4. Neutralises their work.

III. Its occasion--carnality of heart--consequently implies a weak babyish (1Co_3:1) Christianity. (J. Lyth.)

Thinking too much of ministers

The apostles scope is to repress the pride and contentions that were in the Church of Corinth. That although it is the duty of people to have a great and high esteem of the ministers of the gospel, yet they are not sinfully and inordinately to admire or rest merely upon any mans person.

I. That great and high respect is to be showed to the faithful ministers of the gospel.

1. Highly to account of the office and the work of the ministry as being the Divine institution and appointment of Christ in His Church. Thus the apostle--Let a man account of us as the stewards of Christ (1Co_4:1).

2. Your spiritual respect lieth in the hearing of the Word preached and the receiving the Word with all gladness of heart. Thus Christ saith, He that heareth you heareth Me (Luk_10:16), and therefore they are compared to ambassadors, that do in Christs stead entreat you to be reconciled unto God (2Co_5:20).

3. You are not only to give them respectful hearing and diligent waiting upon their ministry, but to obey and submit unto that work of the Lord, which they enjoin you out of Gods Word.

4. All this bearing, love, and obedience, must be to them for the works sake. This the apostle urgeth, and there is a greater matter in that: Have them in all respect for their work sake (1Th_5:13).

5. You ought to show your spiritual respect and entertainment to the ministry, in avoiding all those evil and wicked ways which may grieve and make sad the hearts of godly ministers. When Jeremiah saw his people walk so disobediently, he said his soul should mourn in secret for them (Jer_13:17). Did not Christ weep over Jerusalem?

II. Now let us consider when this respect may degenerate into sinful admiration.

1. When we set up the gifts and persons of men, so as to neglect Christ working in and by them. If it be so great a sin in temporal and outward things to take of the glory due to God, and attribute it to instruments, how much more is this in spiritual things.

2. Then men sinfully admire when they set up the gifts and abilities of one to the contempt of others.

3. Then men sinfully admire when their failings and errors they will follow and defend. If these Corinthians that were for Peter should have been led aside, as he did many to circumcision, this was their infirmity. (A. Burgess.)

That it is not lawful for Christians to call themselves by the name of any men, though never so eminent, so as to build on them. Christ and His truth are the foundation we must build upon. The apostles, indeed, are called the foundations (Rev_22:14), but they were immediately inspired; and they were but secondary foundations. So that we are not believers in Paul or Peter. We are not the apostles believers, much less the fathers, or any doctors and teachers in the world. For the opening of this, let us consider, first, the names that Christians have had in the New Testament, and afterwards in the Church. For by wise names we come to know the nature of things.

1. Christ did often call those that followed Him His disciples. Thus, he that would be His disciple must hate father and mother for His sake. Lean not to thy own understanding. Lean not to others; for only Christ is Truth. Another name, and that most frequent, was believers. Christians are often called by this title; none more frequent. And this also doth difference Christians from all other sects in the world. All the philosophers they affected to be knowing men, not believing. Faith of assent would breed faith of fiducial adherence. Another name often attributed to Christians is saints. The saints at Corinth, and in many places. But the most famous and distinguishing name of the people of God is Christians.

There are pregnant reasons for this.

1. Because as our faith in regard of the efficient cause is the gift of God, so the object and motive of it must be Gods authority, because He speaks and revealeth such things. Human faith is because a man saith such a thing; Divine faith, because God saith so. Now see how careful the apostle was that the Churchs faith should not be in human wisdom, but in the mighty power of God.

2. Therefore we may not be called after men, to build on them, because we are not baptized into any mans name; and we are only to possess those whose name we are baptized into (1Co_1:13).

3. The apostle presseth another argument: Was Paul crucified for you? Did Paul die for you (1Co_1:13)? His meaning is, In Him only are we to believe who is able to make our reconciliation with God, who hath wrought our redemption for us.

4. Our apostle urgeth a further argument in the same chapter, He that glorieth, let him glory in the Lord; and Christ is made unto us wisdom. So all boasting in men is to be excluded, as well as boasting in works.

5. The Scripture makes it a great sin in matters of religion and the worship of God to be servants of men (1Co_7:23).

6. The ministers of God, though never so eminent, have been afraid of this, they have prohibited such restings upon them. That it is the property of godly ministers not to bring men to themselves, but to Christ. (A. Burgess.)

Partiality for preachers to be avoided

A Christian hearer, meeting an acquaintance who had been to hear a sermon, said, Well, I hope you have been gratified. Indeed I have, replied the other; I wish I could have prevailed on you to have heard him. I am sure you would never afterwards have liked any other preacher. Then, replied the wiser man, I never will hear him; for I only wish to hear ministers who show so high an esteem for the Word of God, that their hearers shall love it, hear it from whom they may. For who is Paul, or who is Apollos, but ministers by whom ye believed?

Who then is Paul?--

Party spirit unbecoming and injurious

Note--

I. Some of those cases in which party spirit is blamable.

1. The case of those who look on their connection with particular parties as serving of itself to insure their salvation. No party distinction can assure any man of Gods favour, or heaven. It is not Church membership, but union with Christ that warrants the hope of salvation. Neither circumcision availeth anything, &c.

2. The case of those who confine their attachment to particular ministers, and think more highly of them than they ought to think. Not that hearers are wrong in feeling for their own ministers more esteem than for others (1Th_5:12), nor in esteeming those most through whom they receive most benefit. But blamable they are when even to these they confine their attachment, and when they do not sincerely esteem all whose preaching and practice prove that they are the servants of Christ.

II. That ministers can only be useful and successful so far as God blesses the means they employ.

1. Paul here speaks of means being used. In allusion to husbandry he speaks both of planting and of watering as preceding the increase; and, indeed, without both, the hope of an increase would not be authorised. Now, does this not teach that unless we be diligent in using the means we cannot expect to be instruments of good?

2. But means, although of Gods appointment and furnishing, can only by Himself be rendered effectual.

(1) In the nature of things it cannot be otherwise. If, in reference to the body, God only can open the eyes of the blind, unstop the ears of the deaf, loose the tongues of the dumb, how can it be supposed that any less power than the power of God is sufficient to effect such changes as these with respect to the soul? With counsels the most friendly, warnings the most solemn, arguments the most persuasive, we may labour to reclaim men. But although we had the zeal and learning of Paul, and besides the eloquence of Apollos, yet sinners will remain in the gall of bitterness, unless, as accompanied with the blessing of God, the efforts we make be crowned with success. And it is no less evident that of God only is also the progressive improvement of the saints. If the life of the body be dependent on God, how can any but God preserve and nourish the life of the soul?

(2) I may also appeal in evidence of this to your own observation. It cannot but be obvious--

(a) That the means and instruments most likely to be useful often fail, while good is often done by means and instruments which are known to be far less promising.

(b) That persons most likely to be profited by ministers, not unfrequently remain unedified; while those who are less likely to be profited by them often make much improvement.

(c) That effects, too wonderful to be the effects of mere human power, are often produced by the ministry of the gospel.

(3) Nor is it more confirmed by observation than it is by experience, that Paul may plant, and Apollos water, but it is God alone who giveth the increase.

(4) Turning to this blessed book, how plainly do we find this doctrine uniformly taught by the sacred writers! It is said of Lydia that her heart the Lord opened in attending to the things which were spoken by Paul. It is said of the converts in the house of Cornelius, Then hath God also unto the Genthes granted repentance unto life. It is said of the Ephesians, You hath He quickened, you who were dead in trespasses and sins. No man, says the Saviour, can come unto Me, except the Father who hath sent Me draw him. And the regenerate are born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

III. Improvement. Is it so that the success of ministerial labours is wholly of God?--then--

1. Ministers should look upon themselves as only instrumental in the doing of good. Melancthon, when he was converted, thought he should be able to make people soon see what he saw, and feel what he felt; but the want of success soon led him to say that he found old Adam too powerful for young Melancthon.

2. That God should be viewed by the hearers of the gospel as He who alone can effectually profit them.

3. Ministers and hearers ought to pray to God for His effectual blessing. (A. Tefler, A. M.)

Undue partiality to Gods ministers

I. Ignores their true character

1. As mere instruments.

2. Possessing different qualifications.

3. Yet all used of God.

4. For the benefit of them that believe.

II. Dishonours God--because it--

1. Transfers to man the honour due to Him alone.

2. Puts contempt on some of the instruments whom He has chosen.

3. Refuses the benefit which might be received through them. (J. Lyth, D. D.)

The true estimate of the ministers of Christ

I. Their office--all alike instruments in the hands of God.

1. He chooses them.

2. Qualifies them for some special department of toil.

3. Gives them success.

4. Rewards them, each according to his own labour.

II. Their work--co-workers with God.

1. The sphere, ye are Gods husbandry, Gods building.

2. Their separate departments, one lays the foundation, another builds.

3. Their particular duty to work in harmony with Gods plan.

III. Their solemn responsibility.

1. In the selection of material.

2. Every mans work must be tested by fire in that day, and abide the issue. (J. Lyth. D. D.)

Unprofitable hearing

Its cause:--A lady who was present at the Lords Supper, where the Rev. Ebenezer Erskine was assisting, was much impressed with his discourse. She went again the next Sabbath to hear him. But she felt none of those strong impressions she experienced on the former occasion. Wondering at this, she called on Mr. Erskine and asked him if he could account for it. He replied, Madam, the reason is this--last Sabbath you went to hear Jesus Christ; but to-day you have come to hear Ebenezer Erskine. (W. Baxendale.)

The success of the gospel entirely of God

I. God not only sends and employs, but qualifies all whom He employs for promoting His service. From this it is evident that the glory of the whole work, and the success of every particular servant, is entirely owing to their great Lord and Master (1Co_4:7).

1. All the endowments of mind which fit a man for common or special service are the gift of God. He only endows them with knowledge and comprehension to understand His sacred truths, and enables them to communicate their knowledge to others in an acceptable manner (Exo_4:11-12). Further, as it is the inspiration of the Almighty that giveth understanding, so the improvement of natural parts by acquired learning is no less to be ascribed to Him. As He gives the disposition and ability, so it is He who, by the course of His providence, furnishes the means and presents the opportunity of making progress. Let human efforts be what they will, if God do not smile upon them they will infallibly be blasted.

2. It is God who endows His ministers with holy and gracious dispositions, which serve to turn their other talents into the proper channel, and to give them force and influence (2Co_4:5-6).

II. God gives efficacy to the instructions even of the most eminent and best qualified ministers, by the immediate supernatural operation of His Spirit and grace. With every other advantage they shall not be able to make one sincere convert, unless Almighty God be pleased to open the way by His Divine grace into the heart and conscience of the sinner. The husbandman may manure and dig the soil, and sow his seed with the greatest diligence and care; but he hath not so much as begun the great process of growth. How many things must necessarily concur which are beyond the reach of his power! The enlivening heat of the sun, the refreshing dews and rain, are wholly under the direction and disposal of the omnipotent Jehovah. Just so in spiritual husbandry. So then neither is he that planteth anything, &c.

III. God exercises much of His own sovereignty in the manner of bestowing success. He takes care to show that it is from Himself, by the measure in which He proportions the success to the nature and sufficiency of the means He sees proper to employ. But when there is a regular proportion always observed between the means and the end, men are ready to overlook or forget the great and first cause of all. For this reason He sees it often meet to work without means, or by the weakest means, or even contrary to means, and blasting the effect of those that were most excellent and promising in human judgment. When the gospel was first preached, the apostles were indeed fully furnished for their work, but it was by a miracle. They were originally poor illiterate fishermen, quite unequal in themselves to their astonishing undertaking. But that proper respect might still be had to the qualifications of ministers, and that none might be justified in pouring contempt on human science, the Apostle Paul was the most active, useful, and successful of all the apostles. At the same time there were such circumstances in his calling as made him one of the most illustrious monuments of the sovereignty and riches of Divine grace that any age has produced.

IV. Improvement.

1. A deep and lively impression of this truth will be to those who preach the gospel an excellent preservative from many temptations. It will preserve them from trusting in themselves, it will engage them to maintain a continual intercourse with the Father of lights, and the author of every good and perfect gift. It will also particularly be an excellent mean of preserving them from the dangerous extremes of ostentation and sloth.

2. A deep impression of this truth will be an excellent preservative to the hearers of the gospel from many temptations which often render their attendance on ordinances as fruitless as pernicious. It will purify their views and motives in attending on ordinances. It will deliver them from a sinful attachment to men, and carry them more immediately into the presence of the living God. It will preserve them from hearing the gospel merely as critics, in order to pass their judgment on the soundness or ability of their teachers. It will settle their esteem of and attachment to their pastors upon the best and most immovable foundation. It will make them in a great measure lose view of the creature, and hear the gospel, not as the word of man, but as it is indeed, and in truth, the Word of God.

3. Let me intreat the prayers of this congregation, that we may be abundantly qualified for the discharge of our important trust in all its parts. The Apostle Paul never fails to ask the prayers and intercessions of the faithful in his behalf (Eph_6:19). (J. Witherspoon, D. D.)

Preachers in their relations

In these verses the apostle gives a fourfold view of evangelical preachers.

I. To the people (verse 5). As against the foolish and heedless cry raised by the Corinthians, I am of Paul, &c., the apostle raises this pertinent question: Who are these men? &c.

1. Ministers. At the root of the word there lies the idea of voluntary and responsible service. We have in St. Pauls own writings a full answer to his own question: Who then is Paul … but ministers? Ministers of what?

(1) Of the New Testament (2Co_3:5-6).

(2) Of the gospel (Col_1:23).

(3) Of the mystery of Christ (Eph_2:4-7).

(4) Of the Church (Col_1:24-25).

(5) Of Christ (2Co_11:23).

(6) Of God (2Co_6:4).

2. Ministers by whom ye believed. When the Corinthians believed, there were three factors directly contributing to that result: the minister of God, the Spirit of God, and the Son of God. And so it is still; the minister sets forth the need and the nature of faith in Christ; the Holy Ghost applies the truth and inspires trust; the Lord Jesus is Himself the Object of saving faith. Ministers are instrumental in bringing together the sinner and the Saviour, even as men brought Bartimaeus to Jesus. They could not give sight to the blind man, but they led him unto One who said, Receive thy sight.

II. To each other (verse 8). The Corinthians had spoken of the apostles as rivals. The apostle shows that Paul and Apollos are one, and illustrates the oneness of the workers by the unity of the work. Through the circling seasons there runs a notable unity m all the operations of husbandry. As soon as the harvest is gathered in, preparations for the next are commenced. In the time between the first ploughs entering the field and the last waggons leaving it, many hands are at work--men, women, lads; and many kinds of work were done, skilled and unskilled; but it is all for one master, and all for one end. He that plougheth and he that soweth and he that reapeth are one. And this oneness among farm-workers is never felt so keenly as when the last sheaf is pitched, and the cry is raised of harvest-home! A Christian Church is made and maintained on this same principle: manifold operations and many workers. In carrying on this spiritual husbandry, ministers are not alone in the field. We look to Sunday-school workers, to local preachers, &c., and say, We are labourers together. It is a partnership in holy toil. The farm-servant who guides the reaping-machine in the harvest-field does not disown his fellow-servants who, in the chilly days of later autumn, did the ploughing and the sowing. He knows that, but for their work, he would not have found any employment in reaping. And those who reap in the Church thankfully recognise as fellow-labourers the men who broke up the fallow-ground, and put in the seed-corn, and cared for the crop in early spring.

III. To present success (verse 6). I have planted; this lies at the root of all good. Paul must plant before there can be anything for Apollos to water; and until man put in something, God cannot give increase. But while recognising this fact he says, We are nothing. That which the two apostles contributed toward success was labour. They had, so to speak, no capital. The very truth they taught was not their own; it was the truth of God. That mysterious force which we call growth belongeth only unto God; and were it not for the secret influence of His Spirit, the good seed of the kingdom scattered broadcast would in no case take root and spring up. Increase is of God, and wholly of Him.

IV. Preachers is relation to final reward (verse 8). True, he that planteth and he that watereth are one; but every man shall receive his own reward according to his own labour. In order to reward, there must be not only work, but labour, and every man shall receive his own reward not according to--

1. His success. Visible and numerical success is not always in proportion to labour.

2. His reputation. Whilst some sermons win for the preacher a name and a place in public opinion beyond their merit, there are others which are too full of thought to be appreciated by the many; and so it comes to pass that, now and then, a preachers reputation is in inverse proportion to the quality of his preaching.

3. His position. For a time the position of a man in the ministry may be above his deserts, or below. A good place may be secured by favouring incident, and a lowly one through inadvertence.

4. His gifts or talents. We are not responsible for the number of talents given to us; and God does not make our reward depend upon a circumstance over which we had no control.

5. But every man shall receive his own reward according to his own labour. (J. Bush.)

Gods husbandry and building

I. Our praise for any good we have received should be given, not solely to men, but mainly to God. The Corinthians felt that gratitude was due somewhere, but Paul was afraid lest they should give it to himself and Apollos instead of to God.

II. It is to God we must look for all further growth. We must conscientiously employ such means of grace as our circumstances permit; but, above all, we must ask God to give the increase.

III. If we are Gods husbandry and building, let us reverence Gods work in our-selves.

1. It may seem a very rickety and insecure structure that is rising within us, a very sickly and unpromising plant; and we are tempted to be disappointed at the slow progress the new man makes in us. But different thoughts possess us when we remember that this transformation is not a thing to be accomplished only by ourselves through a judicious choice and a persevering use of fit means, but is Gods work.

2. For the same reason we must hope for others as for ourselves. It is the foundation of all hope to know that God has always been inclining men to righteousness and will always do so.

IV. But Pauls chief inference is the grave responsibility of those who labour for God in this work.

1. As for Pauls own part in the work, the laying of the foundation, he says that was comparatively easy. Other foundation, &c. Any teacher who professes to lay another foundation thereby gives up his claim to be a Christian teacher. He who uses the Christian pulpit for the propagation of political or socialist ideas may be a sound and useful teacher; but his proper place is the platform or the House of Commons. The question at present, says Paul, is not what other institutions you may profitably found in the world, but how this institution of the Church, already founded, is to be completed. Other foundation no Christian teacher is proposing to lay; but on this foundation very various and questionable material is being built. In Corinth itself huge slabs of costly and carefully chiselled stone lay stable as the rock on which they rested, but now the glory of such foundations was dishonoured by squalid superstructures. The picture in Pauls minds eye of the Corinthian Church vividly suggested what he had seen while walking among those heterogeneous buildings. The foundation, he knows, is the same; but he sees the teachers bringing, with great appearance of diligence, the merest rubbish, apparently unconscious of the incongruity of their material with the foundation they build upon. What would Paul say did he now see the superstructure which eighteen hundred years have raised on the one foundation? How obviously unworthy of it is much that has been built upon it; how many teachers have laboured all their days at erecting what has already been proved a mere house of cards; and how many persons have been built into the living temple who have brought no stability or beauty to the building. How careless often have the builders been, anxious only to have quantity to show, regardless of quality. As in any building, so in the Church, additional size is additional danger if the material be not sound.

2. The soundness of the material which has been built upon the foundation of Christ will, like all things else, be tested. The Corinthians knew what a trial by fire meant. They knew how the flames had travelled over their own city, consuming all that fire could kindle on, and leaving of the slightly built houses nothing but charred timber, while the massive marbles stood erect among the ruins; and the precious metals, even though molten, were prized by the conqueror. Against the fire no prayer, no appeal, prevailed. Its judgment and decisions were irreversible: wood, hay, stubble, disappeared: only what was solid and valuable remained. By such irreversible judgment are we and our work to be judged. Fire simply burns up all that will burn and leaves what will not. So shall the new life we are to pass into absolutely annihilate what is not in keeping with it, and leave only what is useful and congruous. The work that has been well and wisely done will stand; foolish, vain, and selfish work will go.

3. Paul accepts it as a very possible contingency that a Christian man may do poor work. In that case, he says, the man will be in the position of a man whose house has been burnt. He may have received no bodily injury, but he is so stripped that he scarcely knows himself, and the whole thought and toil of his life seem to have gone for nothing. To many Christians it seems enough that they be doing something. If only they are decently active, it concerns them little that their work is really effecting no good. Work done for this world must be such as will stand inspection and actually do the thing required. Christian work should not be less, but more, thorough.

4. There is a degree of carelessness or malignity to be found in some Christian teachers which Paul does not hesitate to doom (verse 17). A teacher may in various ways incur this doom.

(1) He may in guiding some one to Christ fit him obliquely to the foundation, so that firm rest in Christ is never attained; but the man remains like a loose stone in a wall, unsettled himself and unsettling all around him. Any doctrine which turns the grace of God into licence incurs this doom.

(2) To lift stones from the mire they have been lying in and fit them into the temple is good and right, but to leave them uncleansed and unpolished to disfigure the temple.

5. But we are responsible as well as our teachers for the appearance we present in Gods temple. Would it not make a very obvious change in the appearance and strength of the Church if every member of it were at pains to set himself absolutely true to Christ? Some persons are prevented from resting satisfactorily on Christ because some pet theory or crotchet has possessed the mind and keeps them unsettled. Some will not rest on Christ until they have such repentance as they judge sufficient; others so rest on Him that they have no repentance. But, alas! with some it is some worldly purpose or some entangling and deeply cherished sin. One sin consciously retained, one command or expression of Christs will unresponded to, makes our whole connection with Him unsettled and insecure.

6. And more must be done even after we are securely fitted into our place. Stones often look well enough when first built in, but soon lose their colour; and their surface and fine edges crumble and shale off. So do the stones in Gods temple get tarnished by exposure. One sin after another is allowed to stain the conscience; one little corruption after another settles on the character, and eats out its fineness, and when once the fair, clean stone is no longer unsullied, we think it of little consequence to be scrupulous. Then the weather tells upon us: the ordinary atmosphere of this life, with its constant damp of worldly care and its occasional storms of toss, and disappointment, and social collisions, and domestic embroilment, eats out the heavenly temper from our character, and leaves its edges ragged; and the man becomes soured and irritable, and the surface of him, all that meets the casual eye, is rough and broken.

7. Above all, do not many seem to think it enough to have attained a place in the building, and take no step onwards during the whole remainder of their lives? But it is in Gods building as in highly ornamented buildings generally. The stones are not all sculptured before they are fitted into their places; but they are built in rough-hewn, so that the building may proceed: and then at leisure the device proper to each is carved upon it. This is the manner of Gods building. Long after a man has been set in the Church of Christ, God hews and carves him to the shape He designs; but we, being not dead, but living, stones, have it in our power to mar the beauty of Gods design, and indeed so distort it that the result is a grotesque and hideous monster, belonging to no world, neither of God nor of man. (M. Dods, D. D.)

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

Gospel planting

That it is Gods unspeakable goodness sometimes to send His Word and plant His gospel among a people that never heard or knew anything of it before. To amplify this doctrine many things are observable. First, That when the apostle saith that he planted the gospel, it doth suppose all people to be a wild, barbarous people till the gospel both civilised and sanctified them. To plant is properly of orchards, and gardens, and vineyards, and supposeth the great care and skill of him that plants. Thus God is said to plant Eden (Gen_2:8). It is a great mercy to be born in such times, in such an age, and in such places, where the name of Christ is published; for this is wholly in Gods disposal; He hath determined to all men the times of their life and habitations. Secondly, That in the Old Testament God did limit His gracious preference to the Jews only. Thirdly, Therefore, that there might be spiritual plantations and holy colonies, the Lord Christ appointed extraordinary officers, furnished with extraordinary abilities, to propagate the gospel. Fourthly, Gods severity and mercy hath been observable about the first planting of the gospel. For when a people have lived rebelliously under it a long time, then He takes it away and gives it to another nation. Fifthly, In planting of Churches, commonly their infancy and beginning hath been more pure and godly than the successive ages. Lastly, Because of that proneness to degenerate, and from gold to become dross. (A. Burgess.)

Spiritual watering

I. Let us consider wherein this spiritual watering consists. First, It lieth in a more explicit and distinct instruction about the principles of religion already received. Secondly, This watering lieth not only in advancing our knowledge, but in giving further and clearer arguments to confirm our faith and to make us unshaken and steadfast. Thirdly, This watering containeth direction about the beauty and order of Churches in the government thereof when once planted. Fourthly, This watering lieth in the stirring up of men ¢o fruitfulness in their places and relations. The end of watering is to make fruitful; and thus all the spiritual plants in Gods garden, though they have deep root, yet need this outward watering.

II. Let us consider why there is such daily need of these quickening means of grace. First, It doth arise from the heart, which is an unnatural soil to grace and supernatural things. Secondly, The temptations that are so frequent and many do likewise wonderfully destroy and wither all if this constant watering be not. As there are Pauls to plant and Apollos to water, so there are also the devil to plant and his instruments to water men in wickedness. Thirdly, There needs watering because of that indispensable duty to grow. (A. Burgess.)

Spiritual increase

Consider--First, That though God only gives the increase, yet it is only in and through the ministry. We must not make such cavils: What use is there of preaching? Secondly, As God giveth the increase only, so the time when, and the persons on whom, is wholly at His good pleasure. Now let us consider why God only giveth the increase; and then the ends that God hath in this. First, God only can give the increase, because He only hath a sovereignty and power over the heart. No potentate, no emperor, can say, I will give a man another heart. He may force the body, but not change the heart. Hence it is that the Scripture attributes all the work of grace; to believe, to repent only to God. Oh, then, lift up your hearts on high in every sermon! Secondly, God only can give the increase, because the increase is of spiritual and supernatural consideration. It is altogether heavenly. Now there is no proportion between human abilities and heavenly graces. Thirdly, Therefore God only giveth the increase because of the deep pollution that is in every man, who is not only blind and deaf, but dead. Now to what purpose is an eloquent pathetical oration to a dead man? Let us consider the ends, why all increase must be of God only, and that is, to preach humility both to the preacher and to the people. The apostle carrieth it wholly for this end, that he that glorieth may glory in the Lord. And that no flesh should glory in His presence. First, the minister. That Peter, who had so many thousands converted by his sermon, that Paul, who was so exalted by God that he might not be lifted up above measure. For, alas! what have they done? It is God that gives the increase. Secondly, It teacheth the people also to glorify God, not to rest in the parts and gifts of men. As Michal said, Now God will bless me, because I have a Levite in the house. So we are Apt to say, Now we shall go to heaven; now we shall have salvation, because we have such preaching. It is not enough to be affected with and admire the gifts of ministers. Thirdly, Therefore God only gives the success that so we may seek and pray to Him and do all those things that God may be pleased with. Now, that God may give increase, do these things. First, Bewail bypast unthankfulness and unfruitfulness. O Lord, how often have I been a hearer! Yet what a barren wilderness is my heart! Secondly, Love that preaching which will more discover thyself to thyself. Which will acquaint thee with thy own deformities. As sore eyes are afraid of the light, so many men have so much guilt within and live in so many secret corruptions that they dare not have the Word come with all its might upon them. No wonder then if God bless it not with increase when thou lovest it not and bringest it not home to thee. Thirdly, If thou wouldst have God give the increase come not prepossessed with thine own righteousness, with thine own good heart. Our Saviours preaching had no such, though in Him were the treasures of all wisdom, because His hearers were those that justified themselves. Use

1. Is it God that giveth the increase? Then we ministers are not to be inordinately cast down if people receive no Divine stamp on them. Use

2. To the people. Sigh and mourn unto God in earnest prayers for this increase. How terrible will it be if the want of profiting be in yourselves! You do not what God would have you. If the patient distemper himself wilfully all the physic in the world cannot cure him. To clear this, consider--Wherein this work of God to give increase doth consist. And first, In that spiritual revelation and illumination or opening of the eyes whereby the mind understands and perceiveth the things of God. The Word is compared to light, only God by this works above all light. For the sun, though it gives light, yet it doth not give a blind man eyes. Secondly, Gods giving increase lieth in removing the negative incapacity and the positive contrariety in all mens heart to the word preached. As the husbandman, he first prepareth the ground by stocking up all those briers and thorns and removing all the stones that lie in the way which would hinder the corns growth. So it is here. God takes away all that cursed and serpentine nature which is in thee. Thirdly, God giveth the increase when He makes the Word preached to take root and settling in mens hearts. Fourthly, God giveth increase when He makes this rooted word to grow. For as there is in corn, first the blade and then the ear, it comes to perfection by degrees. Now this growth that God giveth it may be either intensive or extensive. Intensive so God giveth increase when those graces that are already planted in the soul are made more lively and fervent. This may be called a particular, personal increase. Art thou made more believing, more holy, more humble than before? Oh it is a sad thing to see the decays and abatements that are even of godly mens graces! When God is the same God, the Word is the same Word, there is as much cause to grow as ever. Now the grounds why God only giveth increase may be, first, Because even in natural blessings and outward mercies success is attributed to God, not to men, much more in spirituals. Thus the Psalmist attributes to God that the ridges are full of corn, that cattle are fruitful and do not miscarry. God, He keeps the key of heaven and gives earthly blessings as He pleaseth (Pro_10:22). Secondly, God only can give increase, because He only hath the supreme power and dominion over mens hearts. We are teachers to the ear, God is a teacher of the heart. Object: But you may say, If God gave the increase, why then doth not the Word bear fruit in every place? Are any hearts too strong for the Lord? I answer, a people by their sins may provoke God to depart from His ordinances. Secondly, You may ask, If God only gives increase, what means may we take to have God bless us in this manner? (A. Burgess.)

Farm labourers

I. The Church is Gods farm.

1. The Lord has made the Church His own.

(1) By His sovereign choice.

(2) By purchase. It is Gods freehold, and He holds its title deeds.

(3) By enclosure. It lay exposed aforetime as part of an open common, covered with thorns and thistles, and the haunt of every wild beast. Hath not the Lord declared that He hath chosen His vineyard and fenced it?

(4) By cultivation. What more could He have done for His farm? He has totally changed the nature of the soil: from being barren He hath made it a fruitful land.

2. This farm is preserved by the Lords continual protection. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. If it were not for this her hedges would soon be thrown down, and wild beasts would devour her fields.

3. Inasmuch as the Church is Gods own farm, He expects to receive a harvest from it. Barrenness suits the moorland, but to a farm it would be a great discredit. Love looks for returns of love; grace given demands gracious fruit. Ought not the Lord to have a harvest of obedience, of holiness, of usefulness, of praise?

4. See, then, the injustice of allowing any of the labourers to call even a part of the estate his own. When a great man has a large farm of his own, what would he think if Hodge the ploughman should say, Look here, I plough this farm, and therefore it is mine: I shall call this field Hodges Acres. No, says Hobbs, I reaped that land last harvest, and therefore it is mine, and I shall call it Hobbss Field. What if all the other labourers became Hodgeites and Hobbsites, and so parcelled out the farm among them? I think the landlord would soon eject the lot. The farm belongs to its owner, and let it be called by his name. Remember how Paul put it: Who then is Paul, and who is Apollos?

II. The Great Husbandman employs labourers.

1. By human agency God ordinarily works out His designs. He can, if He pleases, by His Holy Spirit get directly at the hearts of men, but that is His business, and not ours; we have to do with such words as these: It pleased God by the foolishness of preaching to save them that believe. The Masters commission is not, Sit still and see the Spirit of God convert the nations; but, Go ye into all the world and preach the gospel to every creature. Observe Gods method in supplying the race with food.

2. Our Great Master means that every labourer on His farm should receive some benefit from it, for He never muzzles the mouth of the ox that treadeth out the corn (verse 8).

3. The labourers employed by God are all occupied upon needful work. Notice: I have planted, Apollos watered. On Gods farm none are kept for ornamental purposes. I have read some sermons which could only have been meant for show, for there was not a grain of gospel in them. They were ploughs with the share left out, drills with no wheat in the box, clod-crushers made of butter. I do not believe that God will ever pay wages to men who only walk about His grounds to show themselves. Many Christians live as if their only business on the farm was to pluck blackberries or gather wild flowers. They are great at finding fault with other peoples ploughing and mowing; but not a hands turn will they do themselves. Come on! Why stand ye all the day idle? The harvest is plenteous, and the labourers are few.

4. On the Lords farm there is a division of labour. Even Paul did not say, I have planted and watered. And Apollos could not say, I have planted as well as watered. No man has all gifts, and therefore instead of grumbling at the honest ploughman because he did not bring a sickle with him, you ought to have prayed for him that he might have strength to plough deep and break up hard hearts.

5. On Gods farm, there is unity of purpose among the labourers. He that planteth and he that watereth are one. One Master has employed them, and though He may send them out at different times, and to different parts of the farm, yet they are all one in being used for one end, to work for one harvest. Planting needs wisdom, and so does watering, and the piecing of these two works together needs that the labourers should be of one mind. It is a bad thing when labourers are at cross purposes. How can I plant with success if my helper will not water what I have planted; or what is the use of my watering if nothing is planted?

6. All the labourers put together are nothing at all. Neither is he that planteth anything, &c. The workmen are nothing at all without their master, and all the preachers and Christian workers in the world can do nothing unless God be with them.

7. The labourers shall be rewarded. God works our good works in us, and then rewards us for them. Here we have mention of a personal service, and a personal reward: Every man shall receive his own reward according to his own labour. The reward is proportionate, not to the success, but to the labour. Many discouraged workers may be comforted by that expression. You are not to be paid by results, but by endeavours.

8. Unitedly the workers have been successful, and that is a great part of their reward. When Paul plants and Apollos waters, God does give the increase. We do not labour in vain.

III. God himself is the Great Worker. He may use what labourers He pleases, but the increase comes alone from Him. You know it is so in natural things: the most skilful farmer cannot make the wheat germinate. What can you and I do in this matter? We can tell out the truth of God; but to apply that truth to the heart and conscience is quite another thing. Equally it is the Lords work to keep the seed alive when it springs up.

IV. Practical lessons. If the whole farm of the Church belongs exclusively to the Great Master Worker, and the labourers are worth nothing with Him--

1. Let this promote unity among all whom He employs. If we are all under one Master, do not let us quarrel.

2. This ought to keep all the labourers very dependent. Man is vanity and his words are wind; to God alone belongeth power and wisdom.

3. This fact ennobles everybody who labours in Gods husbandry. We are mere labourers on His farm, and yet labourers with Him.

4. How this should drive us to our knees. (C. H. Spurgeon.)

Moral increase

I. All increase is of God. The nature of the thing, Scripture and Christian experience alike show that God alone can give it.

II. The moral increase which He gives is most glorious in--

1. Itself.

2. Its adaptation.

3. Its extent.

4. Its perplexities.

5. Its benevolence.

III. He gives it all on a fixed principle. There must be--

1. Personal.

2. United.

3. Believing.

4. Earnest.

5. Prayerful.

6. Persevering--labour. (B. Ward.)

So, then, neither is he that planteth anything … but God that giveth the increase.--

Human instrumentality useless without God

I. This may re argued from--

1. The condition of all mankind by nature, viz., dead in trespasses and sins, and therefore moral suasion or education can never reach the evil.

2. The change which is contemplated, which is nothing less than to create man anew, to implant new principles into his soul.

3. The statements of Scripture itself. Neither is he that planteth anything, &c.

4. The history of the Church in every succeeding age.

II. But the Lord and Giver of life ordinarily works by human instrumentality. Would not the husbandman tempt Gods providence if he should say, I need not sow or culture the ground, for I have no power to cause the seed to grow, and therefore I will remain quiet, and leave it to God? Would he not justly be left without a harvest and suffer for his own folly and madness? And so will it be in grace. Therefore, it is ours to use the means, while we remember that conversion is generally attributable to the Word of God. How fearful, then, the responsibility which attaches to the preaching and hearing of Gods holy Word! Conclusion: The subject teaches us--

1. That we should regard all human instrumentality in its proper place.

2. That the Word of God, spite of all the opposition that may be made to it by ungodly men, will be the grand instrument of the renovation of our fallen world.

3. That to God we are to ascribe all the praise and all the glory. (J. Haslegrave, B. A.)

God the giver of increase

Christianity had made rapid advances amongst the people of Corinth. Numbers and success had produced the alas! too commonly attendant evils. Party spirit had developed itself. St. Paul writes, seeking to correct all this. He bids them think of the source of the gospel they had received, of the power by which it was propagated, of the life by which it was sustained. They would find all this, not in the wisdom or the eloquence of their teachers, not in the completeness of their Church organisation; but in the presence, the grace, the love of God. God gives the increase.

I. We naturally and rightly look for increase. We want fruit, as the product of our toil. We all work with a distinct aim (1Co_9:7). The fact of increase is at once one of the greatest inducements to labour, and one of the greatest rewards of it. Who would continue to work if the work proved altogether barren and resultless? We should look for increase also in higher things. There is the Church with its work. We should desire to see it grow under our fostering care. We should look for growing numbers and increasing usefulness. We should look for increase also in the personal soul. What is our Christianity? Not a creed only, not a theology only, not a piece of social organisation only, but a life. Growth is a characteristic of life. The apostles could say to many of the Christians of their age: Your faith groweth, Your love groweth. Can it be said of us?

II. If we want the increase, we must take the proper means. This is true, not only of the great matters of which the apostle is speaking, but also of the commonest things of daily life. It is one of the great lessons of the harvest. So is it in business. Sedulous care is one of the secrets of success. So is it in education. There is no royal road to learning for any man. In every domain of life God blesses human forethought, and toil, and faith. God had given the increase in the Church at Corinth. But how earnest had been the labour of which this growth was the reward. St. Paul had planted with all his zeal. Apollos, with his renowned eloquence, had laboured too. These were the antecedent conditions on the human side to which that growth was to be ascribed.

III. Paul may plant, Apollos may water, but god giveth the increase. This is so, even in the commonest things of daily life. Take the ordinary annual produce of the earth. The ultimate causes of productiveness are altogether beyond our power to reach. So is it in business life. Two men start together; the conditions which promise success, such as neighbourhood, the conduct and industry of the men, and so on, seem precisely equal. Yet while one man prospers in largest measure, the other goes his way to poverty. But this only states the fact without explaining it. The question at the root of the matter is: What is it that determines a mans action at the critical moment in his history? What gives the insight and the courage which enable him to grasp the happy chance? What sends him bounding on the flood to fortune? May not this be God, the ruler of all, who doeth according to His will, who setteth up one and putteth down another? Toil is ours, but increase is in the hands of God. Except the Lord build the house, they labour in vain that build it. God does give the increase in all the many regions of human life. God blesses all honest humble toil. He crowns the ploughing and the sowing with the golden harvest. Study is rewarded with growth both in our stores of knowledge and also in our mental power to grasp the truth. So also all real spiritual work is largely blessed by God. God is ever near. God labours with us. May we ever bear it in mind in all our work. God crowns our work with His all-sufficient blessing. It is true in all ways. In the personal soul our religious acts in public works and in sacraments, as well as in private devotion, are planting and watering; but faithfully used a richer Divine life will possess us, for God will give the increase, and there will be a sure growth in righteousness. (Ralph Williams.)

That the best ministry is nothing without Gods power giving the increase

I. Let us consider--what the apostle doth not mean in saying the ministry is nothing. First, he doth not mean as if the officers of the Church were not, in their way and place, necessary; for then the apostle in the same tongue should contradict himself, for he saith, We are workers together with God (2Co_6:1). Secondly, when the apostle calls the ministry nothing, the meaning is not as if it were not sufficient in its kind to work those things for which it is appointed, otherwise this would reflect upon the wisdom of God. Thirdly, when the apostle saith they are nothing, this is to be understood of the ministers of the gospel and preaching of it as well as the ministers of the law and preaching that. What he positively meaneth or inferreth are, first, that it is not in the power or choice of the minister to make it effectual. Secondly, the apostle by this intends that both the ministers and the people should keep themselves in their due bounds. Lastly, in making the ministry nothing and God all, the apostle would have both minister and people in their ministry to have our hearts and eyes up to heaven. But how may we address ourselves to hear and to the ministry so that God may make them something to us? To be made something is when the Word doth greatly wound thy heart or comfort thee. First, make it a real and conscientious matter to pray unto God to give increase. As to the woman our Saviour said, According to thy faith so be it unto thee, So according to thy prepared prayer, saith God, this sermon and this duty shall be blessed upon you. Secondly, exercise strong and divine acts of faith; this will make the ministry something to thee. The Word profited not, because it was not mingled with faith (Heb_4:2). Thirdly, lay aside all superfluity of naughtiness (Jam_1:21). Labour to find the ministry something, some great thing, some terrible thing, some comfortable thing to thee. (A. Burgess.)

The success of the ministry owing to a Divine influence

I. Such is the present degeneracy of human nature, that all the ministrations of the gospel cannot remedy it without the concurring efficacy of Divine grace. The gospel is designed to reclaim men from sin; but they are obstinately set upon it. It is intended to bring apostate rebels back to God and the universal practice of holiness; but we love estrangement from Him, and have no inclination to return. Instructions may furnish the head with notions, and correct speculative mistakes; but they have no power to sway the will, and sweetly allure it to holiness. Persuasions may prevail to bring men to practise what they had omitted through mistake, carelessness, or a transient dislike; but they have no effect where the heart is full of innate enmity against the things recommended.

II. The promises and declarations of the Word, which appropriate all the success of the gospel to God alone. Jehovah is not fond of ostentation and parade. The doctrine of the necessity of Divine influences to render the administrations of the gospel effectual for saving purposes, is a doctrine familiar to the sacred oracles.

III. That the different success of the same means of grace in different periods of the Church, sufficiently shows the necessity of gracious assistances to render them efficacious. We find that religion has flourished or declined, not so much according to external means as according to the degree of Divine influence. Alas! what could Noah, that zealous preacher of righteousness do, during the 120 years of his ministry? He might warn, he might persuade, he might weep over a secure world, in vain: they would rush upon destruction before his eyes. How little could Moses, the favourite messenger of God, prevail to make his people dutiful! Alas! after all the astonishing wonders he wrought before their eyes, they continued obstinate and rebellious; For the Lord had not given them an heart to understand, &c. (Deu_29:4). What inconsiderable success had that zealous prophet Elijah, the eloquent Isaiah, or that tender-hearted, mourning, weeping prophet, Jeremiah! Surely many feeble servants of Christ, in all respects inferior to them, have been crowned with more extensive success!

IV. Our own experience and observation furnish us with many instances in which this great truth has been exemplified. Sometimes a minister who is a universal scholar, a masterly reasoner, and an accomplished orator, and withal sincerely engaged for the conversion of sinners, labours in vain; while another of much inferior accomplishments is the successful instrument of turning many to righteousness. Sometimes we have seen a number of sinners thoroughly awakened and brought to seek the Lord in earnest; while another number, under the very same sermon, and who seemed as open to conviction as the former, have remained thoughtless as usual. And whence could this difference arise but from special grace? Your own experience proves the same thing. Have you not found that the very same things have very different effects upon you at different times? Hence we learn--

1. How essential and important the doctrine of Divine influence is to the Church of God. The very life and the whole success of the gospel depend upon it.

2. That when we enjoy the ministrations of the gospel in the greatest purity and plenty, we should not place our trust upon them, but wholly depend on the influence of Divine grace for the success.

3. Hence also we may learn whither we should look for grace to render the gospel successful among us. Let us look up to God. Saints, apply to Him for His influences to quicken your graces and animate you in your Christian course. Sinners, cry to Him for His grace to renew your nature and sanctify you.

4. We observe that whatever excellent outward means and privileges a Church enjoys, it is in a most miserable condition if the Lord has withdrawn His influences from it; and whether this be not too much our own condition I leave you to judge. (S. Davies, A. M.)

The Christian hearers first lesson

Let me--

I. For the preventing of all mistakes, briefly illustrate the doctrine contained in these words. But first it will be fit to tell you what is to be taken for granted of the persons here spoken of.

1. That they have a sufficient call to the office of the sacred ministry, and authority to exercise the same.

2. That they be furnished with a competent stock of divine knowledge, and understand the things they are to teach unto others, and are not blind leaders of the blind.

3. That they have at least such a faculty of expression as that they may be understood by those whom they are to instruct. These things supposed, I am now to show--

(l) What every minister of the gospel may and ought to do. He may both plant and water, and do the whole work of God, so far as He hath thought fit to entrust man with it, i.e., exercise the whole ministry of reconciliation.

(2) What one minister may be able to do more than another. God hath not given to all the same number of talents (1Co_12:7-11). All the apostles had not St. Peters quickness of apprehension, forwardness of speech, or zeal; all were not, like James and John, sons of thunder; all had not Pauls learning, or Apolloss eloquence. One minister of Christ may have a more faithful memory, and another a clearer judgment, and a third a more fruitful invention, and a fourth a better elocution. One may be more dexterous at planting, another at watering, a third at weeding, and a fourth at fencing; and another may exceed all in pruning off the luxuriant branches and cherishing the tender plants. It is no less absurd to expect the same abilities in all ministers than it would be to imagine that all artists, &c., should be of equal skill.

(3) That all which the best can do is in itself of no efficacy. Neither is Paul nor Apollos anything, i.e., without the blessing of God. What is it that the ablest ministers can do to make men good Christians? All comes to no more but this: they can declare the doctrine of the gospel; they can exhort, persuade, and pray. None but He whose voice shaketh the heavens and the earth can rend the stony hearts of sinners.

(4) That the efficacy of all is of God only. Whoever planteth or watereth, God giveth the increase. He hath put His words into their mouth, and His seed into their hands; but still the seed itself, the skill and activity of the sowers, the goodness of the ground, the warmth and the rain, the growth and harvest, are all of Him.

II. For the help of such as may need it, point at some of the uses we should make of it. Because we are nothing, and all the increase is of God--

1. Let us take heed how we depend so much on the ministry of men as to attend too little in their ministry upon God. Whilst you are pleased to afford us your ear, be sure that you give God your heart. It is a very lamentable thing to see in what extremes we are apt to lose both God and ourselves. Because neither Paul nor Apollos are anything without God, or in comparison of God, therefore--

(1) Some rashly conclude that they are nothing at all to them. But though the very best instrument be able to do nothing by itself out of the workmans hands, yet even an indifferent one may do much when managed by the hand of a skilful workman. It is certainly God alone that gives the increase in the field as well as in the Church, and yet men are not so unreasonable as to expect a good harvest from God without the labour of the husbandman.

(2) Others make God Himself almost nothing, and the minister all. Such are they who place the greatest part of their religion in hearing many sermons, and when they have heard enough are apt to persuade themselves that they have served God well enough. So our ears be but constantly exercised; a barren heart, which bringeth forth no fruit of righteousness to God or to our neighbour in our life, never troubles us.

(3) Others attribute so much to the choice of the preacher, as if they thought that God Himself is like to some workmen who cannot do their work to any purpose unless they have the very best tools to work with.

2. Let us learn how we are to behave ourselves in relation to the ordinances of God administered by men.

(1) More generally, let us see that we rightly distinguish between the work of God and the ministry of man, neither expecting from men what God alone can do, nor expecting that God will do that alone which He ordinarily doth by the ministry of men.

(2) More particularly, remember--

(a) That the men who minister to you are still men, and will as long as they live have more or less the infirmities of men. You must therefore be so just as to allow for the common infirmities of human nature, and so charitable, too, as to overlook some personal failings. If the workman build on the right foundation and by his true rule; if he do his work truly, faithfully, and substantially, this ought to satisfy.

(b) That as they are ministers of Christ they are not to be despised, and as they are no more but ministers they may be too much magnified. If he that glorieth in Apollos had indeed prefixed by Apollos preaching, as he ought to have done, he would be very well pleased with Paul. And if he that glorieth in Paul had improved in sincere Christianity by Pauls ministry, he would be well enough pleased with Apollos. I know that it is pleaded by some that they cannot profit by some as by others, and possibly there may be some truth in this, and yet, it may be, the fault doth not always lie where they would have it laid, but where they have no mind at all to find it. However, what is here pleaded deserves to be considered. And first, suppose we that the Word of God, the wholesome food of our souls, is duly and fully administered, there is no room at all for this plea. The same living water coming from the same spring hath the same virtue, through what conduit soever it may pass unto us. The sound we hear is the mans, and that may be less grateful; but still the Word is Gods, and should be always welcome. Secondly, the scales, it may be, hang a great deal evener than we yet think they do. As many pious people are edified, for ought we know, by him whom we forsake as are by him we follow. Some persons I have known who, through an unreasonable prejudice, have been even sick at the sight of some meat, whereof they could never be persuaded to taste, and yet, after they have but once or twice been prevailed with to eat of it, have fed upon it with much both delight and benefit. Possibly, then, you may not be edified, not because you cannot, but only because you think so, and will not try. (C. Elis.)

Now he that planteth, and he that watereth, are one.--

The unity of Christian work

That, although there is diversity and variety in the gifts of the ministers, yet they all Ought to agree in one. The ministry ought to be one. First, in respect; of doctrine, and true doctrine, that is the soul and life of all (1Ti_1:3). Secondly, there ought to be unity in regard of their end and scope. Thirdly, there should be unity in affections, to love one another, to bless God for the abilities and gifts of one another. Envy and pride is apt to get even amongst the best. First, when the ministry is not one, this is apt in the first place to beget atheism and irreligion in the people. Secondly, where there is not this unity, it doth much grieve and unsettle the hearts of the godly. Thirdly, when there is not this unity, profaneness and ungodliness doth the more increase; godliness doth exceedingly decay in the power of it.

1. Do not thou by thy pragmatical meddling widen the difference and raise more dust.

2. Consider this--that those that are godly do agree in the main fundamental point.

3. Do thou labour to be informed with a true and divine faith out of the Word thine own self.

4. Humble yourselves under these differences, when they go not the same way, when they preach not the same thing. (A. Burgess.)

And every man shall receive his own reward according to his own labour.--

The reward of the Christian ministry

That, according to a mans labour and working for God, he is sure to have a proportionable reward. To clear this, consider--First, that there are no persons, be they never so mean, so poor, so contemptible, but they are in a way and calling to do Gods work. Secondly, there is a twofold doing of Gods work--either the work of His providence as passive instruments, or the work of His commands as active instruments. In the next place, therefore, let us consider what is the acceptable doing of Gods work which will be rewarded? First, that only is Gods work which is commanded and willed by Him. We are often commanded to understand the good and acceptable will of God. Many think they are doing Gods work when it is the devils, because they look not for warrant of it in Scripture. Secondly, it is acceptable labouring when it is done in such a manner.

1. It is profitable working when the persons are first made the Lords, when they are justified and sanctified. Make the tree good, and then the fruit will be good.

2. A reward is due to that work only which is done for Gods sake, out of love to Him.

3. That work only will have a reward which is done with that measure and degree of love and fervency that it ought to be.

4. The work to be rewarded is that which is constantly done with perseverance, holding out to the end (Mat_24:13).

5. The work to be rewarded is that which is done fully and plenarily. Will a good work thus circumstantiated be sure to be rewarded?

Then take heed of two contraries to this work of the Lord.

(1) Of idleness, unprofitableness, and unfruitfulness.

(2) Take heed of the other contrary, upon which the greater wrath of God will fall, and that is, to do the devils work. Our Saviour told the Pharisees, They are of the devil, and his works they did (Joh_8:44). Having considered what the work is, now let us consider and admire at the reward; and before we come to show what reward is, take notice of a distinction or two. First, there is an essential reward, and that is, the enjoyment of God in full assurance and delight. This all that work for God are sure to have. Secondly, there is an accidental reward, and that is, some degrees of glory, because of greater labour and sufferings for Christ one may partake of more glory than another. Thirdly, it is lawful to encourage a mans self in working for God by this, that there is a reward. There is a lawful self-seeking, viz., of immortality, and honour and glory (Rom_2:7). Let us consider wherein lieth this reward of working for God, either in this life, or in the life to come. And truly, in this life, if there were no heaven, no happiness, no enjoyment of God, there is enough to put us on it. First, there is a great deal of peace and comfort of conscience in doing what is good. Secondly, when we do Gods work, He further rewards with more spiritual strength, and enlargeth our abilities, so that the more we work for God the more we may. Thus in the parable, he that had five, he gained ten (Luk_19:16). Lastly, they are sure to have Gods protection and presence to support them in their labour. In the next place, consider what is the eternal reward, and how eye hath not seen, nor hath it entered into the heart of man to conceive.

First, it is God Himself communicating His goodness and comfort to him that hath done His work. Secondly, this reward lieth in the full glorification of the soul in all the faculties thereof, and body in all the parts thereof. Thirdly, the eternity of this happiness. Fourthly, the fulness of this happiness--an aggregation of all things that may make happy, either within or without. Fifthly, consider the vast disproportion of this to those works thou dost for God.

1. The one is infinite, and thou art a finite, limited creature.

2. What work thou doest for God, God He first works it in thee, so that thou labourest for Him of His own, and yet He rewards it.

3. What thou doest for Him, it is accompanied with much evil and many imperfections.

4. Thou hast formerly been a servant to Satan, done his work, so that God might damn thee upon the old score, though thou wert now able to do all things perfectly.

5. Whatsoever thou hast done is but thy duty; God need not reward thee, or might have bestowed a less reward.

6. What work thou doest, it is a due; besides, God doth not need it. It addeth nothing.

7. All that thou doest is for a little time; the reward is for ever. (A. Burgess.)

Rewards proportionable to works

The very least share in the glorious inheritance of the saints in light, is sufficient to reconcile a man to the greatest hardships of a virtuous life; but the sure prospect of more abundant glory, as the recompense of a more exalted holiness, must be allowed to carry still greater degrees of encouragement along with it. And it cannot be denied but that the most natural and prevailing motive to make men grow in grace and goodness is a well-grounded confidence that the greatness of their reward will be proportioned to the greatness of their attainments.

I. How good grounds we have to believe that different men will receive a different reward in heaven. To confirm us in the belief of this doctrine we may observe that there are several ranks and orders of good men, to whom, in a peculiar manner, more than ordinary degrees of happiness are promised in the Scripture. Of the prophets under the Old Testament we read that God is not ashamed to be called their God, theirs in a more than ordinary manner, and that He hath prepared for them a city (Heb_11:16). And to the apostles our blessed Saviour thus addresseth Himself (Luk_22:28-30). Now how difficult soever it may be nicely to determine the full meaning of these expressions, yet, certainly, we may very rationally infer from them that there are some particular marks of glory with which the apostles of our Lord will be honoured above other Christians. And to this, it is probable, St. John alludes when, in his description of Jerusalem the holy city, be particularly observes that the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb (Rev_21:14). St. Paul, in his Epistle to the Thessalonians, breaks out into joy upon the view of that glory which at the day of judgment would redound to him from the success of his ministry among them (1Th_2:19). They who come nearest to the apostles in an unshaken faith, and an exemplary holiness, will be next them likewise in happiness and glory. True it is all the blest are alike children of God; but it is as true also that all children have not the same provision, all heirs are not entitled to the same inheritance, all members have not the same honour.

II. This reward will de allotted to every man according to his own labour. It is observable that the apostle doth not here say we shall be rewarded for the sake and on the account of our labour, but according to it. There is no temptation which doth more frequently overtake us than the fond hope of repenting a little before we go hence, and be no more seen. But if we would seriously consider, that though we were never so sure of time and opportunity and will to repent hereafter, yet we shall by this conduct necessarily fall short of many degrees of glory which we might otherwise have just reason to expect. This consideration, one would think, should be sufficient to convince us of the advantages of an early piety, a universal obedience, an uninterrupted state of happiness. (Bp. Smalridge.)

Work and wages

I. Every man is a worker.

1. For a livelihood. He that will not work neither let him eat. Masters as well as servants, princes as well as peasants, are subject to this great law, and those who strive to evade it are the veriest slaves.

2. To mould the character and life of all among whom we mingle--either for good or evil.

3. At the task of forming our own eternal character, and we are either becoming assimilated to the image of God, or are marring the precious materials of heart, intellect, &c., which we have received from Him.

4. Either aiding or hindering the great moral movements of the day; either making our fellows happier or lending our power to prolong the duration of human darkness, degradation, and woe. Here there is no neutrality. He who is not for Me is against Me.

II. Every mans work shall be judged of by itself.

1. God has created every man complete and responsible in himself. A man is not a mere part of a mass of humanity. He has to deal for himself with the great question of duty, and by himself to answer to the Eternal Judge.

2. This solemn truth--

(1) Is frequently forgotten, and more frequently neglected. Men act in masses, and lose the sense of individual responsibility. But this does not lighten its pressure or annihilate it.

(2) Involves most important practical consequences. Since I am personally responsible--

(a) No human priest can come between me and my Maker.

(b) Any attempt to deprive me of my liberty of conscience is to be sternly resisted.

(c) I must not measure my duty by the services of others.

(d) It is my wisdom to cultivate a solemn sense of my responsibility.

III. Every mans work shall receive its due wages. This is true of--

1. The money-maker. He gets what he works for.

2. The pleasure-seeker.

3. The culture worshipper.

4. The Christian, who receives his wages--

(1) In the quiet approval of his own heart.

(2) In seeing good accomplished by his efforts.

(3) In contemplating the final triumph of his cause.

(4) In the approval of his Master--Well done, &c. (G. D. Macgregor.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 3:4-7. For while one saith, I am of Paul — I am one of Paul’s disciples, admiring his sublime sentiments, and being greatly edified by his instructive discourses: and another, I am of Apollos — I give the preference to Apollos, being delighted with his fine language, and the pleasing manner of his address. St. Paul names 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. Who then is Paul — That some of you are so attached to him; and who is Apollos — That others of you are so charmed with him? Are they the authors of your faith and salvation? Surely not: they are but ministers — Or servants; by whom — As instruments; ye believed — The word of the truth of the gospel, as the Lord — Of those servants gave to each of them gifts and grace for the work. I have planted — A Christian Church at Corinth, being instrumental in converting many of you to the faith of Christ: Apollos came afterward, and, by his affecting and useful addresses, watered what I had planted; but God gave the increase — Caused the plantation thus watered to grow, quickened and rendered effectual the means used to produce the fruit of the conversion of souls to God, and their confirmation in the faith and hope of the gospel. So then, the inference to be drawn is, neither is he that planteth any thing — Comparatively speaking; neither he that watereth — When you compare our part with that of God, it appears even as nothing: but God that giveth the increase — Who by his efficacious operation causes fruit to be produced, is all in all: for without him, neither planting nor watering avails.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:4 Proudly identifying oneself with a preferred teacher (see 1:12) was common in Greek culture, but it is not in keeping with the mind of Christ (3:5-9; cp. Matt 23:8-10).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 3:4. Οὐχὶ,[25] are ye not) For the Spirit does not endure party-spirit among men.

[25] Ὅταν γὰρ, for when) See how important a matter may be, which seems to be of no consequence.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_3:4. Γάρ] explanatory by exhibiting the state of contention in concreto.

ἄνθρ.] with a pregnant emphasis: are ye not men? i.e. according to the context: are ye not persons, who are absorbed in the unspiritual natural ways of menin whose thoughts and strivings the divine element of life is awanting? Comp Xen. Anab. vi. 1, 26: ἄνθρωπός εἰμι (I am a weak, fallible man). What determines the shade of meaning in such cases is lot anything in the word itself, but the connection. Comp 1Pe_4:2. The specific reference here has its basis in the preceding κατὰ ἄνθρωπον περιπατεῖτε, hence there is no ground for rejecting the reading ἄνθρωποι, with Fritzsche (de conform. N. T. Lachm. p. 48), as a lectio insulsa (comp also Reiche), or for misinterpreting it, with Hofmann, into that they are surely men at all events and nothing less. This latter rendering brings in the idea, quite foreign to this passage, of the dignity of man, and that in such a way as if the interrogative apodosis were adversative (ἀλλʼ οὐκ or οὐ μέντοι).

It may be added that Paul names only the two parties: ἐγὼ … Παύλου and ἐγὼ Ἀπολλώ, not giving an imperfect enumeration for the sake of the μετασχηματισμός which follows (1Co_4:6so, arbitrarily, de Wette and others), but because in this section of the Epistle he has to do just with the antagonism of the Apollos-party to himself and to those who, against his will, called themselves after him; hence also he makes the μετασχηματισμός, in 1Co_4:6, with reference to himself and Apollos alone.

ἐγὼ μέν] This μέν does not stand in a logical relation to the following δέ. An inexactitude arising from the lively way in which thought follows thought, just as in classical writers too, from a like reason, there is often a want of exactly adjusted correspondence between μέν and δέ (Breitenbach, a[479] Xen. Hier. i. 9; Baeumlein, Partik. p. 168 f.).

[479] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 3:4 is parl [486] to 1Co 3:3 . The protasis, ὅταν γὰρ κ . τ . λ ., restates in concreto the charge made in ὅπου γὰρ κ . τ . λ .; while the interr [487] apodosis, οὐκ ἄνθρωποί ἐστε ; gathers into a word the reproach of the foregoing οὐχὶ σαρκικοί ἐστε κ . τ . λ .: where and when the Cor [488] act in the manner stated, they justify P. in treating them as “carnal”. To say “Are you not men ?” is at once to accuse and to excuse: see parls.; also ’adâm (mere man) as distinguished from ’îsh (Isa 2:9 , etc.); cf. Xenoph., Anab. , vi., 1. 26, Ἐγώ , ὦ ἄνδρες , ἥδομαι μὲν ὑπὸ ὑμῶν τιμώμενος , εἴπερ ἄνθρωπός εἰμι ; Cyrop. , vii., 2. 4; and the familiar saying, Humanum est errare . ὅταν γὰρ λέγῃ τις : “For whenever any one says” (pr [489] sbj [490] of recurring contingency); every such utterance shows you to be men . On Ἐγὼ … Παύλου , see note to 1Co 1:12 . The Ap. refers to the Pauline and Apollonian parties only: (1) Because they suffice, by way of example, to make good his point; (2) the main cause of strife, viz. , the craving for λόγος σοφίας , lay between these two parties; (3) P. avoided bringing Cephas’ name into controversy, while he deals freely with that of his friend and disciple, Apollos, now with him (1Co 16:12 ).

[486] parallel.

[487]nterr. interrogative.

[488] Corinth, Corinthian or Corinthians.

[489] present tense.

[490] subjunctive mood.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

4. ὅταν γὰρ λέγῃ τις. ‘For whenever one saith’: each such utterance is one more verification (γάρ) of the indictment.† Cf. the construction in 15:27.

ἐλὼ μέν … ἕτερος δέ. The μέν and the δέ correspond logically, although not grammatically. St Paul mentions only himself and Apollos by name (cf. 4:6), because he can less invidiously use these names as the point of departure for the coming analysis of the conception of the Christian Pastorate (3:5-4:5).

οὐκ ἄνθρωποί ἐστε; ‘Are ye not mere human creatures?’ They did not rise above a purely human level. The expression is the negative equivalent of σαρκικοί in the parallel clause,—negative, because implying the lack, not only of spirituality, but even of manliness. The lack of spirituality is implied in the whole context, the lack of manliness in the word itself, which classical writers contrast with ἀνήρ. In 16:13 this contrast is implied in ἀνδρίζεσθε. See Psa 69:2 and Isa 2:9 for a similar contrast in Hebrew. The Corinthians were ἄνθρωποι in failing to rise to the higher range of motives; and they were σαρκικοί in allowing themselves to be swayed by the lower range, a range which they ought (ἔτι γάρ) to have left behind as a relic of heathenism (6:11, 12:2).

“In all periods of great social activity, when society becomes observant of its own progress, there is a tendency to exalt the persons and means by which it progresses. Hence, in turn, kings, statesmen, parliaments, and then education, science, machinery and the press, have had their hero-worship. Here, at Corinth, was a new phase, ‘minister-worship.’ No marvel, in an age when the mere political progress of the Race was felt to be inferior to the spiritual salvation of the Individual, and to the purification of the Society, that ministers, the particular organs by which this was carried on, should assume to men’s eyes peculiar importance, and the special gifts of Paul or Apollos be extravagantly honoured. No marvel either, that round the more prominent of these, partizans should gather” (F. W. Robertson). Origen says that, if the partizans of Paul or Apollos are mere ἄνθρωποι, then, if you are a partizan of some vastly inferior person, δῆλον ὃτι οὐκέτι οὐδὲ ἄνθρωπος εἶ, ἀλλὰ καὶ χεῖρον ἤ ἄνθρωπος. You may perhaps be addressed as γεννήματα ἐχιδνῶν, if you have such base preferences. Bachmann remarks that, although the present generation has centuries of Christian experience behind it, it can often be as capricious, one-sided, wrong-headed, and petty as any Corinthians in its judgments on its spiritual teachers and their utterances.

We should read οὐκ (א* A B C 17) rather than the more emphatic, and in this Epistle specially common οὐχιν (D E F G L P), which is genuine in v. 3, 1:20, 5:12, 6:7, etc. And we should read ἄνθρωποι (א* A B C D E F G 17, Vulg. Copt. Aeth. RV.) rather than σαρκικοί(א3 LP, Syrr. AV.). ἀνθρώπινοι (4:3, 10:13) is pure conjecture.

We now reach another main section of this sub-division (1:10-4:21) of the First Part (1:10-4:20) of the Epistle. St Paul has hitherto (1:17-3:4) been dealing with the false and the true conception of σοφία, in relation to Christian Teaching. He now passes to the Teacher.

3:5-4:21. THE TRUE CONCEPTION OF THE

CHRISTIAN PASTORATE

(i.) General Definition (3:5-9).

(ii.) The Builders (3:10-15).

(iii.) The Temple (3:16, 17).

(iv.) Warning against a ‘mere human’ estimate of the Pastoral Office (3:18-4:5).

Personal Application of the foregoing, and Conclusion of the subject of the Dissensions (4:6-21).

3:5-9. General Definition of the Christian Pastorate

Teachers are mere instruments in the hands of God, who alone produces the good results.

5 What is there really in either Apollos or me? We are not heads of parties, and we are not the authors or the objects of your faith. We are just servants, through whose instrumentality you received the faith, according to the grace which the Lord gave to each of you. 6 It was my work to plant the faith in you, Apollos nourished it; but it was God who, all the time, was causing it to grow. 7 So then, neither the planter counts for anything at all, nor the nourisher, but only He who caused it to grow, viz. God. 8 Now the planter and the nourisher are in one class, equals in aim and spirit; and yet each will receive his own special wage according to his own special responsibility and toil. 9 God is the other class; for it is God who allows us a share in His work; it is God’s field (as we have seen) that ye are; it is God’s building (as we shall now see) that ye are.

The Apostle has shown that the dissensions are rooted, firstly, in a misconception of the Gospel message, akin, in most cases, to that of the Greeks, who seek wisdom in the low sense of cleverness, and akin, in other cases, to that of the Jews, who are ever seeking for a sign. He goes on to trace the dissensions to a second cause, viz. a perverted view of the office and function of the Christian ministry. First, however, he lays down the true character of that ministry.

4. 1 The right way of regarding Apollos, myself, and other teachers, is that we are officers under Christ, commissioned to dispense the truths which His Father has revealed to us in Him, just as stewards dispense their masters’ goods. 2 Here, furthermore, you must notice that all stewards are required to prove their fidelity. 3 But, as regards myself, it is a matter of small moment that my fidelity should be scrutinized and judged by you or by any human court. Yet that does not mean that I constitute myself as my own Jdg_4 My judgments on myself would be inconclusive. For it may be the case that I have no consciousness of wrong-doing, and yet that this does not prove that I am guiltless. My conscience may be at fault. The only competent judge of my fidelity is the Lord Christ. 5 That being so, cease to anticipate His decision with your own premature judgments. Wait for the Coming of the Judge. It is He who will both illumine the facts that are now hidden in darkness, and also make manifest the real motives of human conduct: and then whatever praise is due will come to each faithful steward direct from God. That will be absolutely final.

The Apostle sums up his ‘case’ against the σχίσματα, combining the results of his exposure of the false ‘wisdom,’ with its correlative conceit, and of his exposition of the Pastoral Office (18-23). He concludes by a warning against their readiness to form judgments, from a mundane standpoint, upon those whose function makes them amenable only to the judgment of the Day of the Lord.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 4. The two examples the apostle gives in this verse are intended to prove that what he blames in the divisions which have been formed, is not any hostility they may have to his person, but the fact of those divisions themselves. And hence he puts forward his own party and the nearest to his own, that of Apollos. It follows that Paul starts from the fact of the most intimate harmony between him and Apollos, and that every attempt to apply to the ministry and party of this evangelist the foregoing polemic against worldly wisdom should be abandoned.

Instead of the received reading, Are ye not carnal? which is a surprise, as simply repeating the question of 1Co 3:3, there is read in most of the Mjj., Are ye not men, or rather, Are ye not (human) beings? A question which seems stranger still. We must undoubtedly explain it by the preceding expression: walking according to man. “Are ye not falling back from the higher state to which faith had raised you, into the state of the natural man? Are ye not becoming again what ye were before being in Christ?” Meyer quotes as an analogous form the word of the Anabasis: ἄνθρωπός εἰμι, “I am a man,” meaning: I am only a weak and fallible man. It is in the same sense that it is said, Gen 6:3, “They are but flesh.” Hofmann rather sees in this question an appeal to the feeling of their dignity as men. But the question thus understood, to have a logical connection with the preceding proposition: “While one saith...,” would require to be put thus, “Are ye men?” The οὐκ or οὐχί is superfluous in this sense.

The placing of the μέν would lead us to suppose that he who pronounces the first watchword is the same person as pronounces the second (δέ); there is here an inaccuracy common in the classic style (see Meyer). This μέν must be logically put to the account of Paul in explaining the fact, not to the account of the interlocutor whom he brings on the stage.

Vv. 4 expresses the result of the whole foregoing development, and forms the transition to the following passage. In order to attack the spirit of rivalry with effect, and the divisions which had invaded the life of the Church, Paul had gone to the very root of the evil: the false way of regarding the gospel itself. He had shown that the preaching of the gospel was, not the exposition of a new religious speculation, but the good news of a fact, and that a fact absurd in the eyes of reason: the salvation of humanity by a Crucified One; and now he deduces therefrom the true notion of the Christian ministry and of the part it has to play within the Church.

Holsten and others think that the apostle turns at this point to the partisans of Apollos to upbraid their infatuation for this teacher. This we think is an error arising from a misunderstanding of 1Co 3:4-5. We shall see that this special intention is foreign to the true sense of the following passage.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_3:4

For while one saith, I am of Paul; and another, I (am) of Apollos; are ye not carnal?

This confirms the fact that there were such divisions among them as proved them to be governed by unholy feelings, and also explains the nature of those divisions. There were in Corinth, as appears from 1Co_1:12, more parties than two; but the apostle confines himself to those here mentioned, because throughout the whole discussion he has had reference to the opposition of the Grecian element in the church, and because from the intimate relation between himself and Apollos, he could speak of him as freely as he did of himself. As the party spirit which disturbed the peace of the Corinthian church arose from wrong views of the relation of ministers to the church, the apostle endeavors to correct the evil by presenting that relation in its true light.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

(Co1 1:12).

are ye not carnal--The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate (Co1 3:3).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. For while one saith, I am of Paul, c.] It was notorious that both Paul and Apollos held the same creed between them there was not the slightest difference: when, therefore, the dissentients began to prefer the one to the other, it was the fullest proof of their carnality; because in the doctrines of these apostles there was no difference: so that what the people were captivated by must be something in their outward manner, Apollos being probably more eloquent than Paul. Their preferring one to another on such an account proved that they were carnal-led by their senses and mere outward appearances, without being under the guidance either of reason or grace. There are thousands of such people in the Christian Church to the present day. See the notes on 1Co 1:10, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. For while one saith He now specifies the particular kind of contentions, 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, 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) One saith, I am of Paul.—These and the following words explain exactly what the Apostle means by their being “carnal,” and walking after a merely human manner. Only two of the factions—those of Paul and of Apollos—are mentioned as types of the rest. The factious spirit was in each and all the “parties” the same, but the particular difference between the teaching of the higher wisdom and the simpler truths of the gospel was best illustrated by these two.

The selection for rebuke of those who called them selves by the Apostle’s own name was, no doubt, intended by him to show that it was no matter of personal jealousy on his part. He specially condemns those who magnified his name. It is for his Master alone that he is jealous.

Are ye not carnal?—Better, are ye not only men? carrying on the idea expressed in 1Co_3:3.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. are ye not carnal?] The majority of MSS. and versions read ‘men’ here, instead of ‘carnal.’ It is difficult to account for the latter word having crept into the text, if it be not the true reading, whereas its correction by a transcriber into carnal would seem obvious and natural. If it be the true reading, it must mean ‘purely human,’ not sharing that Divine, regenerate life which is the special privilege of faith.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For while one saith, I am of Paul,.... This shows what their envying and strife, and divisions were about, and from whence they sprung; and which serve, to strengthen the proof, and support the charge of carnality brought against them; for when one sort made a party for Paul, and set up him as their minister above all others; and said

another, I am of Apollos, preferring him for his eloquence above Paul, or any other preacher, as appears from Co1 1:12 there was a third sort for Cephas, whom they cried up as superior to the other two, or any other man; and a fourth were for Christ, and despised all ministers whatever:

are ye not carnal? all this was a demonstration of it: they could never clear themselves from it, they must be convicted in their own consciences of it; to which the apostle appeals: the Alexandrian copy and the Vulgate Latin and Ethiopic versions read, "are ye not men?"

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 4. For when one saith, &c.] So those that will needs be called Lutherans, Iurantque in verba magistri. They swear in the words of a teacher. Did not Luther play the man, when he and other Dutch divines advised Philip Landgrave of Hesse, a pious prince, to marry a second wife, that is, an adulteress, while his lawful wife was yet alive? And might he not deceive and be deceived in other things as well as in that? (Zanch. Miscel. Epist. Dedicat.)

Are ye not carnal?] Nay, will not the world think ye are mad? as the apostle speaks in a like case, 1Co 14:23. Will they not think worse. See Joh 17:21; Joh 17:23. If Christians unite not, if they fall out and wrangle, the world will think "thou never sentest me," saith our Saviour.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For while one saith ...; - See the note at 1Co 1:12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. The true position of the people under such ministry, 16-23. As the temple of God, he by whom they are destroyed shall be himself destroyed, 16, 17. Knowing the folly of all sophia, (see notes, 1Co_1:12, etc.,) let them glory in no special leading men, but claim all as their own, as they are Christ’s and Christ is God’s.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For when one saith, I am of Paul. This is a proof that there were jealousies and partisanships among them. We again notice the generous courage of St. Paul in rebuking first those adherents who turned his own name into a party watchword. Are ye not carnal? The true reading is, "Are ye not men?" (a, A, B, C, and so the Revised Version); i.e. Are ye not swayed by mere human passions? The Spirit which you received at baptism ought to have lifted you above these mean rivalries. You ought to be something more than mere men. Religious partisanship is, in the eye of St. Paul, simply irreligious. He sets down party controversies as a distinct proof of carnality. Those who indulge in it are men devoid of the spiritual element.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

1Co 1:12; 1Co 1:17; Joh 1:13; Jud 1:23.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

All ministers of Christ of equal rank:

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

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

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

v. 7. So, then, neither is he that plants anything, neither he that waters, but God, that giveth the increase.

v. 8. Now he that plants and he that waters are one; and every man shall receive his own reward according to his own labor.

Paul here repeats his chief complaint against the Corinthian Christians, that of yielding to party spirit and forming factions: For whenever anyone says, I belong to the party of Paul; but another, I to that of Apollos, are you not mere men? Paul refers to only two parties in this instance, because they are sufficient to illustrate his point. And his accusation is that those of his readers that are guilty are following the example of the average man of the world, who is not governed by considerations of the will of God. The mind of Christ is unalterably opposed to disharmony and schism. Such party spirit is especially foolish in the Christian Church: What, then, is Apollos? What, on the other hand, is Paul? To make such questions a matter of quarrel, as though Apollos and Paul, in their own persons, were anything! Ministers they are, not the authors of your faith, but servants and instruments of God to bring you to faith. The Master and Lord of the work is Jesus Christ, and those that have the benefit of the work are the members of the congregation. But as for Apollos and Paul, they have no higher ambition than to be servants, each one with his own specific gifts, as the Lord has bestowed upon him. It is the Lord’s business entirely, and He furnishes the ability for the work as well as the opportunity to be active in His service, as He thinks best for the welfare of His Church. Both facts thus preclude all disposition to boast.

The apostle shows in just what way the Lord arranged matters in Corinth and made use of the talents of these two servants: I planted, Apollos watered, but God produced the growth; all the while, during the work of both men, God was giving the increase. The work in Corinth was that of obtaining a spiritual crop. To Paul’s lot it fell to break the ground and to plant the seed of the Word; God caused the seed to strike root and to spring up. Then came Apollos and tended the young plants by developing the life of faith, by confirming the believers in their Christian knowledge; God’s merciful power accompanied his efforts and caused the plants to bring forth fruit. It follows, then, that neither he that plants nor he that irrigates is anything; they are mere instruments in the hand of God, the Lord of the harvest, who alone gives the growth, and to whom, therefore, all glory must be given: He is everything, He alone remains, all others are excluded. This is brought out still more strongly by the thought: But the planter and the waterer are one thing; they are as one, as a single instrument in the hands of God, and they have only one interest and aim, the growth of the Church. They are not rivals, but co-laborers in the same cause; their work is not competitive, but complementary. But each will get his own wage according to his own labor. If works are done with the object of meriting anything in the sight of God, of obtaining everlasting salvation through their performance, they are useless and worse than useless. But if they are performed in simple faith and love, in the service of the Lord, for His honor and glory, then God Himself will bring forth the final reward of mercy; for the sake of Jesus He will look upon them as deserving of a wage, and He will act accordingly, Luk 19:15-16; Mat 19:28; 1Pe 5:4; Dan 12:3. And it is especially consoling that the reward is proportioned to the work, not to its success, so that unremitting faithfulness, rather than brilliant achievement, is the standard followed by God. "We also confess what we have often testified, that, although justification and eternal life pertain to faith, nevertheless good works merit other bodily and spiritual rewards and degrees of rewards."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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; 1Co 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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. “For when one may say, I am of Paul; and another, I am of Apollos; are ye not men?

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For when one saith, I am of Paul; and another, I am of Apollos; are ye not men? [Surely the Corinthians had no ground to argue with Paul as to their condition when he was among them, for their present condition was no better, since they were still swayed by the same prejudices and passions, and were showing themselves worldlings, rather than Spirit-led Christians-- Gal_5:25 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. When one saith, I am of Paul, etc. The fact that they are divided by following different human leaders, instead of all following Christ, demonstrated that they were yet carnal.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. ἄνθρωποι. So אABCDEFG, Vetus Lat. and Vulg. The Peshito supports the rec. σαρκικοί.

4. ἄνθρωποι. See Critical Note. It is difficult to account for ἄνθρωποι having crept into the text, if it be not the true reading, whereas its correction by a transcriber into σαρκικοί would seem obvious and natural. If it be the true reading, it must mean ‘purely human,’ not sharing that Divine, regenerate life which is the special privilege of faith.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] He names but two of the foregoing designations, ch. 1:12: intending, both there more fully, and here briefly, rather to give a sample of the sectarian spirit prevalent, than to describe, as matter of fact, any sects into which they were actually divided: see note there, and on ch. 4:6. Meyer sees in the mention here of Paul and Apollos only, a reference to the two methods of teaching which have been treated of in this section: but as I have before said, the German Commentators are misled by too definite a view of the Corinthian parties.

ἄνθρωποι, i.e. walking κατὰ ἄνθρωπον,—σαρκικοί.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Another [ετερος] . See on Mt 6:24. Not merely another, numerically, but another of different affinities and prepossessions.

Carnal. The best texts read anqrwpoi men. Are ye not mere men? But ministers. Omit but, and place the interrogations after Paul and Apollos, respectively, as Rev. For ministers see on Mt 20:26; Mr 9:35. Servants, not heads of parties.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.