For when one says, “I follow Paul,” and another, “I follow Apollos,” aren’t you fleshly? Who then is Apollos, and who is Paul, but servants through whom you believed, and each as the Lord gave to him? I planted. Apollos watered. But God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.
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1 Corinthians 3:4-7 sits inside this longer paragraph.
Brothers, I couldn’t speak to you as to spiritual, but as to fleshly, as to babies in Christ. I fed you with milk, not with meat; for you weren’t yet ready. Indeed, you aren’t ready even now, for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren’t you fleshly, and don’t you walk in the ways of men? For when one says, “I follow Paul,” and another, “I follow Apollos,” aren’t you fleshly? Who then is Apollos, and who is Paul, but servants through whom you believed, and each as the Lord gave to him? I planted. Apollos watered. But God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor. For we are God’s fellow workers. You are God’s farming, God’s building.
Parallel Translations
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For when one says, “I follow Paul,” and another, “I follow Apollos,” aren’t you fleshly?
Who then is Apollos, and who is Paul, but servants through whom you believed, and each as the Lord gave to him?
I planted. Apollos watered. But God gave the increase.
So then neither he who plants is anything, nor he who waters, but God who gives the increase.
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As loge as one sayth I holde of Paul and another I am of Apollo are ye not carnall?
What is Paul? What thinge is Apollo? Only ministers are they by who ye beleved even as the Lorde gave every man grace.
I have planted: Apollo watred: but god gave increace.
So then nether is he that planteth eny thinge nether he that watreth: but god which gave the increace.
Show all 3 translations
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For when one sayeth, I am Pauls, and another, I am Apollos, are yee not carnall?
Who is Paul then? and who is Apollos, but the ministers by whome yee beleeued, and as the Lord gaue to euery man?
I haue planted, Apollos watred, but God gaue the increase.
So then, neither is hee that planteth any thing, neither hee that watreth, but God that giueth the increase.
Cross-references (57)
- John 15:5 (v7) I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing.
- 1 Corinthians 3:9-10 (v6) For we are God’s fellow workers. You are God’s farming, God’s building. According to the grace of God which was given to me, as a wise…
- Galatians 6:3 (v7) For if a man thinks himself to be something when he is nothing, he deceives himself.
- Proverbs 11:25 (v6) The liberal soul shall be made fat. He who waters shall be watered also himself.
- Psalms 115:1 (v7) Not to us, Yahweh, not to us, but to your name give glory, for your loving kindness, and for your truth’s sake.
Show all 57 cross-references
- 2 Corinthians 10:14-15 (v6) For we don’t stretch ourselves too much, as though we didn’t reach to you. For we came even as far as to you with the Good News of Christ,…
- 2 Corinthians 12:9 (v7) He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in…
- 2 Corinthians 6:4 (v5) but in everything commending ourselves, as servants of God, in great endurance, in afflictions, in hardships, in distresses,
- 2 Corinthians 6:1 (v5) Working together, we entreat also that you do not receive the grace of God in vain,
- Acts 18:4-11 (v6) He reasoned in the synagogue every Sabbath and persuaded Jews and Greeks. But when Silas and Timothy came down from Macedonia, Paul was…
- 1 Corinthians 9:1 (v6) Am I not free? Am I not an apostle? Haven’t I seen Jesus Christ, our Lord? Aren’t you my work in the Lord?
- 1 Peter 4:10 (v5) As each has received a gift, employ it in serving one another, as good managers of the grace of God in its various forms.
- Isaiah 55:10-11 (v6) For as the rain comes down and the snow from the sky, and doesn’t return there, but waters the earth, and makes it grow and bud, and gives…
- Acts 19:1 (v6) While Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus and found certain disciples.
- 1 Corinthians 1:30 (v6) Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption:
- 1 Corinthians 13:2 (v7) If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don’t…
- 2 Corinthians 3:6 (v5) who also made us sufficient as servants of a new covenant, not of the letter, but of the Spirit. For the letter kills, but the Spirit gives…
- Psalms 92:13-15 (v6) They are planted in Yahweh’s house. They will flourish in our God’s courts. They will still produce fruit in old age. They will be full of…
- Isaiah 40:17 (v7) All the nations are like nothing before him. They are regarded by him as less than nothing, and vanity.
- Daniel 4:35 (v7) All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants…
- Acts 16:14 (v6) A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us. The Lord opened her heart to…
- Acts 18:26-27 (v6) He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of…
- 1 Corinthians 3:10 (v5) According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another builds on it. But let each…
- 1 Corinthians 4:14-15 (v6) I don’t write these things to shame you, but to admonish you as my beloved children. For though you have ten thousand tutors in Christ, you…
- 1 Corinthians 9:7-11 (v6) What soldier ever serves at his own expense? Who plants a vineyard, and doesn’t eat of its fruit? Or who feeds a flock, and doesn’t drink…
- 2 Corinthians 3:2-5 (v6) You are our letter, written in our hearts, known and read by all men, being revealed that you are a letter of Christ, served by us, written…
- 2 Corinthians 3:3 (v5) being revealed that you are a letter of Christ, served by us, written not with ink, but with the Spirit of the living God; not in tablets…
- 2 Corinthians 4:5 (v5) For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
- 2 Corinthians 4:7 (v5) But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves.
- 2 Corinthians 11:23 (v5) Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in…
- Psalms 62:9 (v6) Surely men of low degree are just a breath, and men of high degree are a lie. In the balances they will go up. They are together lighter…
- Psalms 62:11 (v6) God has spoken once; twice I have heard this, that power belongs to God.
- Psalms 127:1 (v6) Unless Yahweh builds the house, they who build it labor in vain. Unless Yahweh watches over the city, the watchman guards it in vain.
- Isaiah 41:29 (v7) Behold, all of their deeds are vanity and nothing. Their molten images are wind and confusion.
- Isaiah 61:11 (v6) For as the earth produces its bud, and as the garden causes the things that are sown in it to spring up, so the Lord Yahweh will cause…
- Acts 14:27 (v6) When they had arrived, and had gathered the assembly together, they reported all the things that God had done with them, and that he had…
- Acts 18:24 (v6) Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures.
- Acts 21:19 (v6) When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry.
- Romans 15:18 (v6) For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed,
- Matthew 25:15 (v5) To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey.
- Luke 1:2 (v5) even as those who from the beginning were eyewitnesses and servants of the word delivered them to us,
- John 3:27 (v5) John answered, “A man can receive nothing unless it has been given him from heaven.
- Acts 11:18 (v6) When they heard these things, they held their peace, and glorified God, saying, “Then God has also granted to the Gentiles repentance to…
- Romans 10:14-15 (v5) How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear…
- Romans 12:3-6 (v5) For I say through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think;…
- 1 Corinthians 1:12 (v4) Now I mean this, that each one of you says, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” and, “I follow Christ.”
- 1 Corinthians 3:7 (v5) So then neither he who plants is anything, nor he who waters, but God who gives the increase.
- 1 Corinthians 4:1-2 (v5) So let a man think of us as Christ’s servants, and stewards of God’s mysteries. Here, moreover, it is required of stewards that they be…
- 1 Corinthians 9:17 (v5) For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me.
- 1 Corinthians 12:4-11 (v5) Now there are various kinds of gifts, but the same Spirit. There are various kinds of service, and the same Lord. There are various kinds…
- 1 Corinthians 12:28 (v5) God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps,…
- 1 Corinthians 3:3 (v4) for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren’t you fleshly, and don’t you walk in the…
- 1 Corinthians 4:6 (v4) Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think…
- Ephesians 3:7 (v5) of which I was made a servant according to the gift of that grace of God which was given me according to the working of his power.
- Colossians 1:25 (v5) of which I was made a servant according to the stewardship of God which was given me toward you to fulfill the word of God,
- 1 Thessalonians 1:5 (v6) and that our Good News came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind…
- 1 Corinthians 15:1-11 (v6) Now I declare to you, brothers, the Good News which I preached to you, which also you received, in which you also stand, by which also you…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (27 sources)
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John Calvin 1540 · Public Domain On vv4–7 4. For while one saith He now specifies the…
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.
Geneva Bible translators 1599 · Public Domain On vv5–6 After that he hath sufficiently reprehended ambitious teachers, and…
After that he hath sufficiently reprehended ambitious teachers, and their foolish esteemers, now he showeth how the true ministers are to be esteemed, that we attribute not unto them, more or less than we ought to do. Therefore he teacheth us, that they are they by whom we are brought to faith and salvation, but yet as the ministers of God, and such as do nothing of themselves, but God so working by them as it pleaseth him to furnish them with his gifts. Therefore we have not to mark or consider what minister it is that speaketh, but what is spoken: and we must depend only upon him which speaketh by his servants.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–7 4 For while one saith, I am of Paul;…
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.)
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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.
Matthew Poole 1685 · Public Domain On vv4–7 Not that Christians so large a city as Corinth…
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.
William Burkitt 1703 · Public Domain On vv4–7 That is, one saith, in opposition to another, I…
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.
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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.
Matthew Henry 1710 · Public Domain On v5 Here the apostle instructs them how to cure this…
Here the apostle instructs them how to cure this humour, and rectify what was amiss among them upon this head,
I. By reminding them that the ministers about whom they contended were but ministers: Who then is Paul, and who is Apollos, but ministers by whom you believed? Even as the Lord gave to every man, Co1 3:5. They are but ministers, mere instruments used by the God of all grace. Some of the factious people in Corinth seem to have made more of them, as if they were lords of their faith, authors of their religion. Note, We should take care not to deify ministers, nor put them into the place of God. Apostles were not the authors of our faith and religion, though they were authorized and qualified to reveal and propagate it. They acted in this office as God gave to every man. Observe, All the gifts and powers that even apostles discovered and exerted in the work of the ministry were from God. They were intended to manifest their mission and doctrine to be divine. It was perfectly wrong, upon their account, to transfer that regard to the apostles which was solely to be paid to the divine authority by which they acted, and to God, from whom they had their authority. Paul had planted and Apollos had watered, Co1 3:6. Both were useful, one for one purpose, the other for another. Note, God makes use of variety of instruments, and fits them to their several uses and intentions. Paul was fitted for planting work, and Apollos for watering work, but God gave the increase. Note, The success of the ministry must be derived from the divine blessing: Neither he that planteth is any thing, nor he that watereth, but God who giveth the increase, Co1 3:7. Even apostolical ministers are nothing of themselves, can do nothing with efficacy and success unless God give the increase. Note, The best qualified and most faithful ministers have a just sense of their own insufficiency, and are very desirous that God should have all the glory of their success. Paul and Apollos are nothing at all in their own account, but God is all in all.
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II. By representing to them the unanimity of Christ's ministers: He that planteth and he that watereth are one (Co1 3:8), employed by one Master, entrusted with the same revelation, busied in one work, and engaged in one design - in harmony with one another, however they may be set in opposition to each other by factious party-makers. They have their different gifts from one and the same Spirit, for the very same purposes; and they heartily carry on the same design. Planters and waterers are but fellow-labourers in the same work. Note, All the faithful ministers of Christ are one in the great business and intention of their ministry. They may have differences of sentiment in minor things; they may have their debates and contests; but they heartily concur in the great design of honouring God and saving souls, by promoting true Christianity in the world. All such may expect a glorious recompence of their fidelity, and in proportion to it: Every man shall receive his own reward, according to his own labour. Their business is one, but some may mind it more than others: their end or design is one, but some may pursue it more closely than others: their Master also is one, and yet this good and gracious Master may make a difference in the rewards he gives, according to the different service they do: Every one's own work shall have its own reward. Those that work hardest shall fare best. Those that are most faithful shall have the greatest reward; and glorious work it is in which all faithful ministers are employed. They are labourers with God, sunergoi - co-workers, fellow-labourers (Co1 3:9), not indeed in the same order and degree, but in subordination to him, as instruments in his hand. They are engaged in his business. They are working together with God, in promoting the purposes of his glory, and the salvation of precious souls; and he who knows their work will take care they do not labour in vain. Men may neglect and vilify one minister while they cry up another, and have no reason for either: they may condemn when they should commend, and applaud what they should neglect and avoid; but the judgment of God is according to truth. He never rewards but upon just reason, and he ever rewards in proportion to the diligence and faithfulness of his servants. Note, Faithful ministers, when they are ill used by men, should encourage themselves in God. And it is to God, the chief agent and director of the great work of the gospel, to whom those that labour with him should endeavour to approve themselves. They are always under his eye, employed in his husbandry and building; and therefore, to be sure, he will carefully look over them: "You are God's husbandry, you are God's building; and therefore are neither of Paul nor of Apollos; neither belong to one nor the other, but to God: they only plant and water you, but it is the divine blessing on his own husbandry that alone can make it yield fruit. You are not our husbandry, but God's. We work under him, and with him, and for him. It is all for God that we have been doing among you. You are God's husbandry and building." He had employed the former metaphor before, and now he goes on to the other of a building: According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. Paul here calls himself a wise master-builder, a character doubly reflecting honour on him. It was honourable to be a master-builder in the edifice of God; but it added to his character to be a wise one. Persons may be in an office for which they are not qualified, or not so thoroughly qualified as this expression implies Paul was. But, though he gives himself such a character, it is not to gratify his own pride, but to magnify divine grace. He was a wise master-builder, but the grace of God made him such. Note, It is no crime in a Christian, but much to his commendation, to take notice of the good that is in him, to the praise of divine grace. Spiritual pride is abominable: it is making use of the greatest favours of God to feed our own vanity, and make idols of ourselves. But to take notice of the favours of God to promote our gratitude to him, and to speak of them to his honour (be they of what sort they will), is but a proper expression of the duty and regard we own him. Note, Ministers should not be proud of their gifts or graces; but the better qualified they are for their work, and the more success they have in it, the more thankful should they be to God for his distinguishing goodness: I have laid the foundation, and another buildeth thereon. As before he had said, I have planted, Apollos watered. It was Paul that laid the foundation of a church among them. He had begotten them through the gospel, Co1 4:15. Whatever instructors they had besides, they had not many fathers. He would derogate from none that had done service among them, nor would he be robbed of his own honour and respect. Note, Faithful ministers may and ought to have a concern for their own reputation. Their usefulness depends much upon it. But let every man take heed how he buildeth thereon. This is a proper caution; there may be very indifferent building on a good foundation. It is easy to err here; and great care should be used, not only to lay a sure and right foundation, but to erect a regular building upon it. Nothing must be laid upon it but what the foundation will bear, and what is of a piece with it. Gold and dirt must not be mingled together. Note, Ministers of Christ should take great care that they do not build their own fancies or false reasonings on the foundation of divine revelation. What they preach should be the plain doctrine of their Master, or what is perfectly agreeable with it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–7 For while one saith, I am of Paul,.... This…
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:
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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.
John Wesley 1765 · Public Domain On vv4, 5, 7 I am of Apollos - St. Paul named himself…
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.
Adam Clarke 1810 · Public Domain On vv4–7 Verse 4. For while one saith, I am of…
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.
Joseph Benson 1811 · Public Domain On v4 1Co 3:4-7. For while one saith, I am of…
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.
Albert Barnes 1834 · Public Domain On vv4–7 For while one saith ...; - See the note…
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.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v7 That planteth you by your first conversion. Apollo watered…
That planteth you by your first conversion. Apollo watered you by preaching the same truths. --- He that planteth and watered, are one, aim at one and the same end. (Witham) --- According to his own labour. God does not recompense his servants according to the success of their labours, because their success depends upon him alone; but he recompenses them according to their sufferings and diligence in his service; for, whilst he crowns the labour of his apostles with success, he crowns his own work. (St. John Chrysostom) --- This text most evidently proves that good works proceeding from grace are meritorious, and that the rewards in heaven are different, according as God sees just to appropriate them. The Greek word here employed is Greek: misthos, (merces) or wages. See 1 Timothy v. 18; Apocalypse xxii. 12; Matthew xvi. 27. It is by our union with Jesus Christ that our actions, of themselves without value or merit, become gold, silver, and precious stones. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v5 5Who then is Paul, who is Apollos,8 but9 ministers…
V. THE ESTIMATE TO BE PUT ON TEACHERS AND THEIR WORK. THEIR VALUE TO BE PROVED IN THE DAY OF TRIAL
1Co_3:5-15
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5Who then is Paul, who is Apollos,8 but9 ministers by whom ye believed, even as 6the Lord gave to every man? I have [om. have] planted, Apollos watered; but God gave [was giving] the increase. 7So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8Now he that planteth and he that watereth are one: and every man [each one] shall receive his own reward according to his own labour. 9For we are labourers together with God: ye are God’s husbandry, ye are God’s building. 10According to the grace of God which is given unto me, as a wise master builder, I have [om. have10] laid the foundation, and another 11buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ.11 12Now if any man build upon this12 foundation gold, silver, precious stones, wood, hay, stubble; 13Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire [itself: αὐτό13] shall try every man’s work of what sort it Isaiah 14 If any man’s work [shall] abide14 which he hath built thereupon, he shall receive a reward. 15If any man’s work shall be burned, he shall suffer loss; but he himself shall be saved; yet so as by fire.
EXEGETICAL AND CRITICAL
“From this point onward to 1Co_3:23, Paul proceeds to explain in what light the Corinthians were to regard their spiritual teachers, and the work which these performed among them. And first, from 1Co_3:5-9, he deals with the relation which the human instrumentalities sustain to the Lord who employs them; then, from 1Co_3:10-15, with the responsibility which they have for their work and the decision to which it is liable; and, finally, from 1Co_3:16-23, with the position which the Church holds and ought to pursue towards them.”—Burger. 1Co_3:5.—Who then is Apollos? and who is Paul?—The reading τί: what, is at least as easily explainable on the ground that the answer given appears to point rather to “what?” than to “who?” as the reading τίς is capable of being accounted for from the effort to assimilate the genders.—[“οὖν: then, follows on the assumption of the truth of their divided state.”—Alford.] The question here put is not to be regarded as coming from the readers (Rückert) q. d. “Who are Apollos and Paul, if we may not have them as our leaders?” This thought would have been expressed in quite a different manner—more his own.—(Comp. 1Co_15:34; Rom_9:19 ff.). It is simpler to understand the connection thus: “You call yourselves after Apollos and Paul. Who are these persons, then? From the answer given, it is clearly implied that the partizanship of their followers does not accord with the spirit of the leaders they have chosen, and is condemned as a carnality.—Ministers, through whom ye believed.—Were ἀλλ̓ ἤ: but, to be taken as genuine (see under the text), then we should have here an emphatic implication that Apollos and Paul were nothing else than mere ministers. There is in these words a mixture of two constructions: οὐδὲν ἄλλο, ἀλλά: nothing else but; and οὐδὲν ἄλλο ἤ: nothing else that. So Meyer on 2Co_1:13. Fritzsche, according to Hermann on Viger, construes it otherwise: “but either—or I know not what.” The phrase is to be found in Luk_12:15, where its correctness is undisputed. It was plainly, therefore, not rejected because of its objectionableness. διάκονοι: deacons, ministers, is here to be understood in its broadest sense, as contrasted with leaders. We may supplement “of your Church,” comp. 1Co_3:21, and Mat_20:28; or “of God,” or “of Christ,” comp. 1Co_3:6 ff; 2Co_6:4, etc. The words following would favor the one as well as the other, or perhaps hint at a combination of the two=“ministers of Christ in your behalf.” (Col_1:7.)—through whom ye believed.—Bengel says briefly and forcibly; “Through whom, not in whom” (Jam_1:7). They are thereby designated as instruments in God’s hand for the production of faith. And such they were in their function as preachers and teachers of truth. But this instrumentality was of different kinds; that of Paul, for the exercise of the faith, of Apollos, for its further development. This process is expressed in the aorist tense, as in Rom_13:11 : Gal_2:16.—even as, the Lord gave to each one.—This statement is made to bring forward prominently the fact of the dependence of the ministers on the Lord, both for their gifts and their ministry, and so to dampen the disposition “to boast in men.” καὶ ἑκάστω ὡσ ὁ κώριος ἔδωκεν, not an instance of attraction, as if ἔκαστος sc. διάκονος ἐστιν, ὠς—ἔδωκεν αὐτῷ. But ἐκαστῷ stands first by way of emphasis, as in Rom_12:3, because having spoken of them in general, he wishes next to designate what is peculiar to each one. There is no need of taking “the Lord” to mean God, instead of Christ [so Hodge], contrary to the usage of Paul, nor are we compelled to this by 1Co_3:6; 1Co_3:9-10. The endowment of ministers with manifold gifts is also ascribed to Christ in Eph_4:7 ff. In what follows, when “God” is introduced, the Apostle is speaking of something else, viz. of the Divine blessing, and of the dependence on God for desired results.
1Co_3:6. I planted, Apollos watered, but God was giving the increase.—Under these figures Paul exhibits partly the diversity of operation between him and Apollos, and partly their equal dependence on Divine favor for success. Paul labored for the founding of the Church, for the planting of the spiritual crop; Apollos for the further development of the life of faith thus begun, for the edification of the Church; he watered and helped to mature the growing crop. But after all it was to God, as the efficient cause, that both owed the results obtained. It was His power, working in them and through them, that caused the faith to strike root, and spring up, and bring forth fruit. “Αὐξάνειν: to increase, a designation of the attainment of an object which had been furthered by the Divine powers at work in the instruments, and by divers other auxiliary operations of grace which accompanied or prepared the way for them. [“ηὔξανεν: was giving. Observe the force of the Imperfect, intimating a continued bestowal of Divine grace as distinguished from the transitory acts of His ministers whose operations are described by aorists.”—Words.].
1Co_3:7. So then [“ὤστε: an illative particle of frequent occurrence” Words.] neither is he that planteth any thing, neither he that watereth, but He that giveth the increase, even God.—The inference here drawn goes to the discrediting of all human organs taken by themselves, and to the rebuking of all partisanship, ἔστι τι: is any thing, either in numero est: in account (comp. Acts 3:36) or yet more strongly, is absolutely any thing. On the other hand, to the last clause we naturally supplement τὰ πάντα ἕστίν: is all (1Co_15:28; Col_3:11). Bengel: “is something, and, because He is alone, all things.” What is here viewed separately for the purpose of counteracting the tendency to unduly exalt the instrument is elsewhere taken together; the agency of the instrument and the agency of God in their concrete unity (Rom_11:14; 1Ti_4:16). [“In this passage ministers are brought into comparison with the Lord, and the reason of this comparison is, that mankind, while estimating grudgingly the grace of God, are too lavish in their commendation of ministers, and in this manner they snatch away what is God’s, with a view of transferring it to themselves.” Calvin.].
1Co_3:8. Now He that planteth and He that watereth are one.—[“ἕν; one thing neuter. God is ὁ εἱς, mas. He is the one agent; they are an instrument in His hands; and they are one as united together in Christ. But they are not what you would make them by your party factions to be, separate persons and rival heads and leaders of opposing sects.” Words.]. Paul does not here intend to deny the different merits of ministers or their separate worth, as though they all stood at par (Bengel, Billroth); he is referring only to their office and services. They are alike ministers. And in so saying he means to counteract all rivalry and all exaltation of one over another. The unity and mutual connection, which he asserts, do not, however, exclude diversities both in their labors and in the recognition of these labors, on the part of the Lord, in ways corresponding thereto.—And each one shall receive his own reward according to his own labor.—The words “his own”—“his own” stand in contrast with “are one.” Bengel styles it “an appropriate repetition antithetic to the “one.” κόπος. denotes not the result, but the labor, the effort put forth. This, however unsuccessful, involves a fidelity and devotion which can be estimated by God alone. κατά indicates also the qualitative, and not merely the quantitative relation—ἴσιον: own, that which especially belongs to each one, both in the labor expended and in the reward. The μισθός, as the context shows, signifies the Divine recompense. The full λήψεται (λήυψεται, Altic Ionic form) points to the reward which will be conferred at the coming of Christ. (Comp. 1Co_4:5; 1Th_2:19; 2Ti_4:8; Dan_12:3; Mat_25:20 ff.; 1Pe_5:4). This reward is praise bestowed for the labor done. According to Bengel, “Something more than salvation.” It is an addition to the blessedness common to all the subjects of grace, which, as Osiander observes, consists in the various degrees of glory (δόξα) conferred on them (comp. Luk_19:17 ff.); moreover it is a reward of grace, since the whole thing rests upon the plan and promise and operation of grace. Yet it is apportioned in righteousness, “to each one his own.” “Relatively to redemption nothing can be said of desert. But within the sphere of redemption, the question comes up, ‘how faithfully has a person employed the grace received and wrought with it. Here it can be asserted ‘To him that hath shall be given.’ This is what Paul means by reward.” Neander. That such a reward is to be expected appears from what follows:—
1Co_3:9. For we are God’s fellow-laborers, God’s husbandry, God’s building are ye.—The emphatic word here is θεοῦ, God’s. Since it is God’s work to which we devote our labor, each in his own part, we are therefore to expect it from His truthfulness that He will not refuse to us the corresponding reward. This reference to what precedes (Meyer) has a decided advantage over that interpretation which regards these words as a comprehensive exposition of the calling of spiritual teachers, and their debt of service to the congregation (1Co_3:5 ff.), and especially of their oneness in it (1Co_3:8). In this case the γάρ, for, in relation to the first clause, would be explanatory and in reference to the second, causal (Osiander). “It is also preferable to that interpretation which, in order to make out here a rebuke of party spirit, takes the sense to be: Every thing is to be ascribed to God; therefore to God be all the glory.” Burger. Inasmuch as the idea of a reward recurs also in what follows, it perhaps would be more proper to regard these sentences only as confirmatory of what was said respecting the reward. [Stanley takes the “for” as giving the reason for the oneness among the teachers. “Their object is the same (though their modes of working are different), for it is God who is our fellow-laborer, etc.; therefore they cannot be set against each other.” Hodge combines the two ideas]. Θεοῦ συνεργοί=God’s helpers, who work with God,—not: “who do God’s work associatedly” [as Olshausen], for this would be etymologically inadmissible. Even so συνεργὸν ἡμῶν, 1Th_3:2. Although God works all in all, yet He works through His servants, whom He recognizes as helpers in His work, and whom he suffers to work, each one in his own peculiar way. Calvin: Eximium elogium ministerii, quod, quum per se agere possit Deus, nos homunciones tanquam adjutores adsiscat, per quos ita solus agit, ut tamen vicissim cum eo laborent (cf. Osiander in loco). Here we have a hint of the dignity of the ministerial office, and of our obligation to keep in view God’s objects in it. [Though, indeed, it must be said that the design of the argument is not to dignify the teachers, but to abate the excessive estimate put upon them]. Θεοῦ γεώργιον, a field belonging to God; so also θεοῦ οἰκοδομή], God’s building. The Genitive of cause (=it is God who built you) [so Alford] is less fitting here, since Paul is speaking in the context concerning the performance and the reward of teachers, and in these statements he is establishing the expectation that God will grant to them their reward on the ground that that on which they are at work, belongs to Him. Γεώργιον (also in Pro_24:30; Pro_31:16)= tilled land, a field, a garden, a vineyard; οἰκοδουή, a word of the later Greek οἰκοδομια=οἰκοδόμημα. Both indicate the kind of labor pursued by God’s co-workers: the cultivation of a field, the rearing of a building. But in making God (θεοῦ) prominent, the subjects on both sides retire into the background in a corresponding degree. Hence neither “we” (ἡμεῖς) nor “you” (ὐμεῖς) is expressed. Taking the whole context in its broader scope, and considering the aim of the whole paragraph, we might suppose with Chrysostom, that in the repeated mention of God in the last clause there was an implied rebuke of the tendency in the Church to call themselves after men [so Words.] (1Co_3:4) (cf. Osiander). The figure in οἰκοδομη (building), analogous to that in the “temple of God” (1Co_3:16; 2Co_6:16; Eph_2:21) is carried out still further in what follows.
1Co_3:10. Paul here proceeds to state what he himself had done towards erecting God’s building.—According unto the grace of God, which was given unto me.—By “grace” he means not the Apostolic office as such, but those peculiar endowments which qualified him for laying the foundation (comp. 1Co_1:3-4). Lit. ‘by virtue of the favor shown unto me.’ And this favor was manifest both in the call to office and in the bestowment of those gifts which enabled him to become a co-worker with God. By this acknowledgment of his indebtedness in advance, he obviates all misconception with a wise humility, and avoids all appearance of arrogance. The same expression occurs in Rom_15:15; Rom_12:3; Gal_2:9; Eph_3:2.—as a wise master master-builder I laid the foundation.—This was done in that preaching of Christ crucified, which had first elicited their faith (1Co_3:11; 1Co_2:2). [“θεμέλιον, a foundation. St. Paul uses the masculine form, 1Co_3:11, and 2Ti_2:19. St. Luke the neuter (Act_16:26); which is Attic. The masculine is very appropriate here, because the foundation is Christ.” Words. In saying that he laid this “as” a wise masterbuilder, “he does not vaunt himself, but propounds himself as an example,” Chrysostom]. The wisdom he claims, might be regarded as that betokened in the act of laying a foundation, since the attempt to build without such preliminary work would indicate a lack of sense. Yet 1Co_3:11 seems to imply that he had reference to the nature of the foundation, in that it was the only one suited for a “building of God,” and such a one as a wise builder would alone lay. [Why not both?]. Σοφός, wise, skilful—thoroughly understanding his art. The same usage occurs in the classics. The claim here made, tells against the partisan disparagement of his labors.—and another buildeth thereon.—ἄλλος another, not merely Apollos, but also every person who had engaged in the work of the ministry at Corinth, “more especially those successors of his who were still laboring in the Church.” Osiander. (Comp. 1Co_4:15). To such, he, as the Apostolic “masterbuilder,” gives the caution.—But let each one look how he buildeth thereon.—“How,” i.e. in what way, and with what material. He thus warns them of the greatness of their responsibility, and of the importance of making the edifice correspond with the foundation. On this point he explains himself further by showing what is the only proper foundation of a church.
1Co_3:11. For other foundation can no man lay besides that lying there.—He here explains why he speaks simply of building the superstructure, and says nothing in regard to the foundation. This had been already laid, and was confessedly all right. There could possibly be no idea of changing or modifying that. [“In taking this for granted, he implies the strongest possible caution against attempting to lay any other.” Alf.]. The emphasis here rests on “foundation,” which is accordingly put first in the sentence, δύναται, not may, but can. Paul here wishes to express the absolute impossibility of change, without entirely destroying the character of the building. And hence there naturally follows the utter inadmissibleness of attempting to lay any other foundation. The thing is so contrary to the nature of the case, that no Christian teacher can be supposed willing to undertake it. παρά, alongside of, and yet not touching; hence, besides, beyond, contrary to. In regard to κείμενον, lying there it may be asked, whether the idea involved in τέθεικα, I laid, of 1Co_3:10, is here resumed, so that it refers to what Paul had done [“in which case it would have been τεθέντα.” Words.], or whether it implies what had been done by God in sending His Son to be our Redeemer, and laying him as the precious cornerstone of His Church [or whether it is with Words, to be taken in the middle sense as lying there “by His own free will and act.”]. Adopting the second of the above interpretations, the verb “I laid,” in 1Co_3:10, would indicate Paul’s accordance with the Divine procedure. He had laid in its place at Corinth that foundation which God had provided for the Church universal, by proclaiming Christ there as the only proper object of faith. This would accord better with the more general form κείμενον, and also establish the impossibility declared in the words, “can no man.” ‘If God has laid a foundation, then surely no Christian teacher will think of laying any other. Accordingly, I also have made this the basis of the Church at Corinth, and could do no otherwise.’ [“This Word, κεῖται, from which κείμενον comes, descriptive of Christ’s character as the one foundation of His Church, is applied to Him in His first presentation in the material temple at Jerusalem. Luk_2:34, οῦ̔τος κεῖται εἰς ποῶσιν. It is observable also that the man of sin, who places himself as a foundation of the Church, in the room of Christ, is called ὁ ἀντικείμενυς. 2Th_2:4.” Words.]. What this foundation is, is expressed in the relative clause,—which is Christ Jesus.—By this he means Christ in His own person, not simply the doctrine of Christ as being a fundamental doctrine. [“The former interpretation which is adopted by many distinguished commentators (de Wette, Alf., Stanley), is more in accordance with the common representations of scripture, and perhaps also with the form of expression here used. The second, however, is certainly more consistent with the context. In saying that he had laid the foundation, Paul could only mean that he had in Corinth taught the doctrine concerning the person and work of Christ.” Hodge. But surely it was not the doctrine as such that was the foundation. The doctrine availed only as it brought Christ directly and personally present to the mind of the Church, and induced them to build on Him. The distinction Kling maintains is a very important one. There is constant danger of persons mistaking the doctrine of Christ for the person of Christ. The former is the foundation of a theology, the latter of a life.]
1Co_3:12. The nature of the foundation being settled, he now proceeds to consider the several ways in which superstructure might be carried up.—But—[“The δέ implies that though there can be but one foundation, there are many ways of building upon it.” Alf.]—if any man build upon the foundation, gold, silver, precious stones, wood, hay, stubble.—He here illustrates the various kinds of material that might be employed in the edifice, either worthy and durable, that could stand the test of fire, or worthless and incapable of passing the ordeal. Both sorts are mentioned in lively succession, without any express exhibition of the diversities implied. According to the best and largest number of commentators, from Clem., Alex., down to Osiander and Meyer, Paul here intends to denote by this building material, not persons, but doctrines, such as when joined with faith in Christ may or may not suit the foundation; such as in worth and durability do or do not correspond with the precious indestructible corner-stone. That the wood, hay and stubble were designed in general to signify such teachings as mingled the weak and disfiguring products of human wisdom, art, philosophy and Jewish traditions with the truth of God, is very evident. But any attempts to particularize, either as to the dogmas referred to, or as to the parts of the building they were intended for, would be futile and out of taste. Moreover, we are to hold fast to the idea of but one building contemplated, into which all the different kinds of material specified are worked, and not to imagine [as Wetst., Billr., Stanley] that two sorts of building are had in view, such as a palace and a hut; or that a whole city was intended, “the city of God,” for instance. We might also very appropriately, but rather by way of accommodation, bring under consideration here the distinctive practical fruits produced under the different kinds of teaching and the different sorts of church members brought in and trained under the same. [So Theodoret adopted by Stanley, who deems the practical fruits the main thing referred to, and adds, “He is here preparing the way for the accusation of the incestuous person.”]. To suppose, however, with Olsh., that there is any allusion to the private work of personal sanctification, would be untenable, inasmuch as the entire context treats solely of ministerial functions. Rückert’s interpretation is too abstract and general. Proceeding on the ground that “work” (ἔργον) with Paul signifies the entire business of life, he takes the sense to be: “only he who builds upon the true foundation in a right manner, so that his work will abide the test, is entitled to a reward. He who builds on it unsuitably, can expect none. This only, however, can be said for his comfort, that he will not forfeit his salvation since it was his will at least to further the work of the Lord.” On this whole subject, consult Osiander and Meyer. [“Precious stone” here means stones valuable for building, such as granite and marble. “Gold and silver,” were extensively employed in adorning ancient temples, and are therefore appropriately used as symbols of pure doctrine, “Wood, hay and stubble.” are the perishable materials out of which ordinary houses were built. Wood for the doors and posts, hay mixed with mud for the walls, and straw for the roof. These materials, unsuited for the temple of God, are the appropriate symbols of false doctrines.” Hodge].
1Co_3:13. Every man’s work will be made manifest.—The worth or worthlessness, the durability or perishableness of what a man has wrought is not to remain concealed.—For the day will declare it.—i. e., will make evident what is genuine or not genuine, what is truth and what mere show. This is a matter which often remains for a long time uncertain. But what are we to understand by this day of revelation? Not certainly the time of Jerusalem’s overthrow [as Starke], for the Apostle is not speaking here of Jewish traditions, the vanity of which would then be exposed. Nor yet time in general, or any prolonged lapse of time, for the term “day” is never used in this sense by the New Testament writers, nor would it suit the following context. Ever since the period of the Reformation, Calvin’s view has widely prevailed, that the allusion here is to the time when the pure knowledge of the Gospel should spread over the earth. So others also. But the apostolic usage and modes of thought warrant our understanding it only of the day of Christ’s second coming (comp. 1Co_4:5; Rom_2:16; 2Co_5:10). This is the period of that searching, sifting trial which is to begin at the house of God (1Pe_4:17), and which after manifold preludes will reach its consummation in the appearance of our Lord. In this sense the word “day” stands without any explanatory term in Heb_10:25; 1Th_5:4 ss.—Because it is revealed in fire.—What is revealed? The work of which he has just said “it shall be made manifest.” To this it is objected that the sentence would in that case be tautological. But a repetition of this prominent thought will appear less strange in view of the fact that it is more distinctly defined by the additional words, “by fire,” and that the following clause appears to be a fitting further development of them. It would indeed be most natural to regard “day” as the thing revealed. [So Alf., Stanley, Words., Hodge]. But nowhere is it said that the day of the Lord is revealed. Such a mode of speech would be unusual. It were better, with Bengel, to supply “the Lord” as the nominative, since indeed it is the day of the Lord that is referred to, and this construction would have its parallel in 2Th_1:7 : “When the Lord Jesus shall be revealed from heaven in flaming fire.” Here lire is represented as accompanying the manifestation of Jesus, (not, however, as a means of vengeance). But such a supplying of a word is warranted only in case no other suitable explanation can be found. If then “work” be the proper subject, “the fire” must be taken to denote that by which the work is tested. The relation of this clause to the foregoing then would be this: because fire is the agency by which the work is tried, therefore will the day of the Lord, who is to appear in flaming fire (2 Thessalonians 1), the day which is to burn as an oven (Mat_4:1), make this work manifest. [“To show the certainty and perpetual imminence of that fiery trial of the Last Day, Paul uses the present tense (ἀποκαλύπτεταἐ) is revealed!” Words.]—And each one’s work, what sort it is this fire itself shall prove.—This clause stands independently of ὅτι, because, and sums up the whole truth, stating once more the ordeal contemplated and the peculiar means of its accomplishment. It is the fire that is to try the work, and demonstrate its quality—τὸ πῦρ αὐτό, the fire itself, by its own specific action. That this means neither the Holy Spirit nor yet persecutions of any sort is evident from the interpretation given to the word “day.” Still less tenable is the Roman Catholic interpretation, which discovers herein an allusion to purgatory. (Council of Florence). [“The fire of which St. Paul speaks is the Fire of the Great Day; not a Fire of any intermediate state. And the Fire which he describes does not cleanse, as that intermediate fire is feigned to do, but tried and destroy. It is not a Purgatorial but a Probationary Fire.” Words. Besides “Paul is here speaking of ministers and their doctrines, and not of believers in general.” Hodge, 9, 1Co_5:1]. “We deny not that anticipations of the judicial fire of the Last Day may be traced in the fiery trials with which God will visit His own house (1Pe_4:12-17); but the fire by which Christians will be refined and purged before the end comes will burn not on the other side but this side of death.” W. F. Besser. Neander on the contrary says: “The fire is an image of the progressive purifying process which goes on along the course of the development of the Church. This process will allow only what is genuine and Divine to stand.” It is, however, the outward and substantial manifestation of the judicial energy of the Lord, who will work as a purifying flame, so that everything in the labors of those who have been endeavoring to build up the Church, that does not carry the Divine impress, but is the vain and perishable invention of man, will be brought to nought. Of this manifestation we have a prelude now in the continuous judgment of the Holy Ghost, and in the persecutions which the Church here suffers. The effect of it is exhibited antithetically in
1Co_3:14-15. If any one ‘s work shall abide which he built thereon, he shall receive a reward.—This is the positive side. Μενεῖ, shall abide (the future corresponds with κατακαήσεται), shall stand the fire which is to consume all that is unworthy. “Reward,” as in 1Co_3:8. By this we may understand on the one hand, a presentation before Christ as a faithful and true workman, whose work is honorable to the Master (1Th_2:19 ff.; Php_2:15 ff.); and on the other hand, an appointment to higher trusts in the kingdom of God (Dan_12:3; Mat_19:28; 2Ti_4:8; Mat_25:21-23). “The abiding of his edifice will be itself his great reward, just as Paul terms the fruit of his labor, and of his founding the Church his boasting and his crown in the day of the Lord (2Co_1:14; Php_2:16; 1Th_2:19). Still we do not in this completely gauge the reward of a true builder.” W. F. Besser.—Next comes the negative side.—If any one’s work shall be burned, he shall suffer loss.—The omission of the conjunction is owing to the rapid rush of the thought, and renders the style more vivid. The “loss” spoken of is not of “the work,” but “the reward.” True, the judicial fire, which consumes all impure and untenable doctrines, will also consume his whole performance; but the consequence will be that he will forfeit his reward, and so incur damage (comp. ζημιοῦσθαι, 2Co_7:7-9; Php_3:8; Mat_16:26). [“It is possible that this whole image, as addressed to the Corinthians, may have been suggested or at least illustrated by the conflagration of Corinth under Mummius; the stately temples (one of them remaining to this day) standing amidst the universal destruction of the meaner buildings.” Stanley].—But he himself shall be saved;—αὐτός δὲ, he himself, as contrasted with the reward [and also with the work]. Here it is presupposed that the individual has been building indeed upon the true foundation, Christ, but has failed only in respect to the manner of his building (from infirmity of the flesh or from ignorance, as Calvin suggests). Altogether superfluous and incorrect would it be to translate it ‘he can be saved.’ To supply the condition, ‘if it be possible,’ is wholly arbitrary; and still more so to assume that by ‘work’ is meant the scholars of a good teacher who perish without his fault. Many of the Fathers interpret σωθήσεται, be saved, in the sense of τηρηθήσεται, should be preserved, as if it meant: shall be not annihilated but kept alive in eternal torments and in fire. But this, apart from all other objections, is contrary to the usage of the word in the New Testament. It can only mean: he shall obtain salvation in Christ. “Here we have one clear evidence that salvation is not a reward, but is freely given to us through the merits of Christ.” W. F. Besser.—Yet so as through fire.—(διὰ πυρός). Herein is expressed the narrowness of the person’s escape. He will be snatched as a brand from the burning, saving nothing but his bare life (comp. Zec_3:2; Amo_4:11; Jude 23). The image is not that of a man living in a house, but of one occupied with the building of it, and who just delivers himself with great effort from the conflagration that has caught his work, and sees in sadness and anxiety the loss of all he has done, to the marring of his blessedness. And such a person attains only to a lower stage of bliss (comp. Mat_20:16; Mar_10:31, last clause). So Meyer, rejecting however, the idea that words embody anything of the nature of a proverb, since Paul is here speaking literally of a consuming fire. But nevertheless the use of the word ώς, as, constrains us to regard it as such. For although we should interpret “as” in the same manner as we do in Joh_1:14, and render, ‘just as one would expect in the case of a conflagration,’ still it would amount to about the same thing. Only we might say it is not to be understood as a proverb merely (comp. Osiander, p. 174 f).
DOCTRINAL AND ETHICAL
1. Ministers are co-workers with God.—It is in this that the highest dignity of the Christian teacher consists. To wish to be nothing but an instrument for performing the Divine will, to aim at nothing but the fulfilment of God’s designs, to desire to have and to exercise no power save what this line of action includes, to covet no reward, no honor, no enjoyment, excepting what comes from such labor, and helps to the more complete discharge of this calling, this is the characteristic of a servant of God, who follows Christ in self-denial and love, and purposes only to save souls for God and consecrates to this all his faculties, and is diligent to present to God a work pleasing to Him and honorable to His holy Son, and neither seeks nor strives after any glory for himself, but is content that God be exalted Supreme over all, and that His will alone should prevail. To such a person, nothing is too insignificant to be undertaken, provided it serves this end. No work will he be ashamed of or shun, even though it be among those who are low, or despised, or degraded, provided the gracious designs of God may be accomplished thereby. Such servants are, in truth, co-workers with God. He takes them into a fellowship of labor with Himself. He shares with them His exalted work of renewing, blessing, sanctifying and glorifying lost creatures. He shares with them also His authority, His power, His honor, His joy in this work. And this He is able to do because they have entered into a fellowship with Him in His thoughts and intentions by the operation of the Holy Ghost; because the spirit of Christ, God’s perfect servant, animates them; because His mind is also their mind; and because the holy will of a self-denying, self-devoted love is alive and strong in their hearts. For this reason, they will have nothing to do with partizanship. It sickens them to see poor lost souls clinging to them and wishing to make them masters alongside of Christ, or in His place; to see people following their directions, and exalting their merely human and personal peculiarities into a standard of authority by which to regulate their conduct. Such proceedings they repel, and they strive with all their might instead to fasten souls upon Christ as their only master. The higher God places them, the more intent are they on being nothing, and passing for nothing, in themselves. Then and thus the Church of God is built up in truth.
2. This Church is God’s field.—This truth controverts all party action in the same way that the view just given, of teachers being God’s servants and co-laborers, controverts it. The Church belongs to God; He it is who tills the field—externally, by the preaching of the Word—internally, by His Spirit. What teachers do is to plant and to water. But the word sown is His seed; all the ability employed in its first planting and after culture is His gift; on Him depends all success. Without His blessing, all planting and all watering, however skilful and careful, amount to nothing. What thus belongs to God is a sacred possession, which must be secured for Him. To wish to introduce another there as co-possessor is a wicked ignoring and contemning of God’s right. Indeed, not to acknowledge this right in its entireness, is virtually to deny it altogether. And such denial takes place when we adopt human teachers as our masters, and follow them, and call ourselves by their names. Then God is robbed of what is His (Rom_2:22).
3. The Church is God’s house.—Christ the foundation-stone, laid by Him.—This is the ground and measure of all sound teaching. The foundation is of Divine worth and of lasting duration. To build anything on this, which is not according to the mind of Christ, which does not carry the impress of His Spirit, which does not spring from Him, but which originates in a foreign spirit, and is the product of human art, or science, or opinion—this is to introduce into God’s building something, which, however highly it may be estimated by man, is in truth worthless. It cannot stand in the day of God’s judicial purgation, however skillfully we may be able to vindicate it on human grounds. When Christ reveals Himself as the One to whom all judgment is given, when, by his majesty as Judge, he sifts out and destroys everything that is not His, then will this be found not proof. The fire of His judgement will annihilate it. Thus will the work of such a person come to naught. He can not be honored as one who has assisted in God’s building. He cannot confront the Lord his judge with joy,—beholding in Him the Rewarder of his fidelity. On the contrary, he will shrink back in sorrow, pained at the thought of having wrought foolishly and to no purpose. Yet with all this, he will still have reason to congratulate himself that he may nevertheless snatch his soul from the flame which devours his unprofitable work. Thus it happens that the person himself may be saved, while all his doings prove worthless. From the common salvation, indeed, he may not be excluded, since he held fast to the foundation; but he forfeits the glory of being accounted a co-worker with God.
[4. Every believer’s work in life awaits a searching ordeal, which is to prove its genuineness. The times of such ordeal are called in Scripture “days of the Lord.” They occur for individuals and for communities all along the course of human history, and are the preludes to a final “day” when the Judge in person shall appear to purge His Church—the living temple—of all that is corrupt, and to set it up complete in the perfection of its beauty. Then will the value of each one’s labor be fully manifest.
But what the specific means of this ordeal will be is a matter of question. Whether it will be by literal fire or by some other more spiritual instrumentality, of which fire is but a symbol, it were hard to determine. The latter seems the more probable in view of the declaration of the Baptist that Christ would “baptize with the Holy Ghost and with fire.” Such a baptism of purification is observable even in this age to some degree; yet it is not by material fire. We see the chaff of false doctrine and hypocritical performances, consuming and passing out of sight, as if perishing in consuming flames, while the golden truths of God, wrought out in the experiences and doings of the true believer, grow brighter, and live on to be a blessing to subsequent ages; and who can tell in what way the precious shall be taken from the vile at the last day? Sufficient to be assured that the ordeal will be applied in the most searching manner, and that it awaits every member of the Church. Judgment is to begin at the House of God.]
HOMILETICAL AND PRACTICAL
Rieger: 1. Mischievous zeal. a. How kindled? By making too much of diversities of gifts in ministers. Here one is blamed if the Church be not edified, and there another is extolled, if by his preaching the light begins to burn more brightly, and people consider not that with the one as well as with the other, “the increase” depends on God, and that the inequality of results, so far as it lies with men, may be attributed not so much to the preacher as to the peculiarity of times and circumstances. b. How shall such evils be guarded against? Safety will be found just in proportion as the minister follows the simple word of God, and resolves to be nothing, and seek nothing for himself; just in proportion as he endeavors to improve impartially every thing that God sends, without attempting to determine prematurely to his own injury what the distinctive importance of it is in the sight of God.
2. Co-workers with God.—God has chosen laborers, a. not because he needs assistance, but b. out of his own good pleasure, inasmuch as he desires to work on men through men, so that each person’s love for the truth, and readiness to obey may be more signally manifested.
3. Caution in building.—a. In building each one must take heed not only that he builds on the foundation, but that he uses good material and builds well. He must speak the truth in love, bring sound doctrines into their proper connection, employ suitable aids to discourse, and learn the art of seizing upon the hearts and consciences of men. b. The hearers, too, have need of care rightly to improve their advantages, since much of the preacher’s success depends upon their fidelity in receiving and practising what they hear.
4. Differences in the superstructure, though resting upon the right foundation, are found according as a person a. either adheres to that which is closely akin to the foundation, selecting that which promotes the salvation and edification of souls, b. or prefers what is alien in character, resorting to what pleases men, or promotes his renown, or gratifies a vain curiosity, rather than to what is of solid worth and promotes vital godliness.
5. [Preparation for the final ordeal. If there is to be a day of visitation and trial, how important to be examining our own work in advance and subjecting it to the most rigid tests, lest we be overwhelmed at last with utter dismay at our loss, and have the mortification of discovering too late that we spent our strength for naught, and have only our souls for a prey. 1Co_3:13 ff.].
Starke:—All good comes from God and must be ascribed to him. No boasting. No exaltation of one at the expense of another (10, 11). Not wrong to prefer listening to enlightened and regenerated preachers, rather than to such as are carnally minded. Wrong comes when amid diversified gifts in genuine ministers we cleave to one and contemn the rest. This is to sin not only against those contemned, but also against God. This is to evince a lack of just spiritual taste, and to bring to the sermon, the ear rather than the heart. The preachers office an effective instrumentality for saving souls. The gifts and labors of the ministry diversified yet inseparable. One plays into the hands of the other. Preaching must be followed up. Instrumentalities are needed in the spiritual as much as in the temporal husbandry. Their efficient power, however, comes from God. It lies in the word as it lies in the seed. God works through the word on the heart. (1Co_3:6-7). Be satisfied with planting and watering. Should no crop ripen accept it as God’s will. Let not those more richly endowed and occupying more elevated positions exalt themselves above those holding a lower station. Nor let those below be troubled because they are there. All alike are servants of God (2Co_12:11) (1Co_3:8). Ministers labor with God, not as though associating their power with His, but as having His power working in them, (by the grace granted them of God, 1Co_15:10; 2Co_3:5 ff.); yet according to the degree of culture enjoyed by each one, and also according to the native talents possessed which the Lord sanctifies (Hedinger). He who wishes to have part in the heavenly paradise, must first consent to form a part of God’s earthly farm, and suffer himself to be ploughed, and sowed, and reaped (1Co_3:9). As a house is not built in a day, so neither is the Church. It rises gradually (1Co_3:9). Christ is the foundation, 1. in His Person, as God (Col_1:17), and man, (Act_4:12), and in both his natures; the whole Church (Eph_2:20) and each believer is firm only when resting on Christ. Yea, since believers are “lively stones” (1Pe_2:8) and Christ a living foundation, all the stones must be supposed to derive their life from Him. 2. in doctrine, by means of which we are brought to Him as the sole Life-giver (Joh_14:6), and by faith are justified, sanctified and glorified. They who would build a church for Christ by insisting only upon a reputable conduct, erect a structure without a foundation. It musty therefore, fall of itself (Ver.13). Better erect no superstructure and stop with the foundation, than to go on piling wood and stubble. Better simplicity in Christ with a little knowledge, than much learning without Christ, and a brain full of the fine spun cobwebs of worldly wisdom (Hedinger) (1Co_3:11). Fire tests and destroys. By the cross, by persecutions, by death through the judgment it will be shown what is wheat and what chaff, what is a pithy saying and what the dry lifeless conception of some subtle logician or wrangler of the schools (Hedinger) (1Co_3:13).
Heubner:—The Christian Church is a garden; ministers the gardeners. The analogy may be carried out to the full, both as to labor and dependence (1Co_3:6). God’s Spirit has his times and seasons for operation (1Co_3:7). Ministers, however various in character and office, have one problem to work out, and therefore should be harmonious. Hereafter all will enjoy the work of all (1Co_3:8). What an honor to assist the Almighty! God’s part in the work, however, is the chief thing. If He leaves the field—the human heart, waste, it lies eternally waste. But He does work on us. And how faithfully oftentimes on one single soul! Ministers come in as instruments. They work under Him upon the field, which has to be broken up by the ploughshare of the Law, sown with the seed of the Gospel, warmed by the influences of the Holy Spirit, and fructified by the dew and rain of divine grace (1Co_3:9). An ordeal is coming. Anticipate it. Examine thyself in all that thou thinkest, teachest, preachest. Inquire whether thou art trusting to thyself for vindication at the bar of God (1Co_3:13).
Gossner:—The love we show to ministers should be very different from that we show to Christ, They only proclaim grace; He bestows it. Hence while they are welcomed, He should be beloved. With them it is an honor if they may only preach, but He saves at the cost of His own blood (1Co_3:5.) God is so gracious that although He is the source of all goodness, yet He rewards His servants as if they had done it all (1Co_3:14).
[F. W. Robertson:—The preaching of Christ means simply the preaching of Christ. Recollect what Paul’s Christianity was—how he sums all up. “That I might know Him and the power of His resurrection,” etc. Settle it in your hearts; Christianity is Christ; understand Him, breathe His Spirit, comprehend His mind. Christianity is a life—a Spirit (1Co_3:11). There is a distinction between the truth of work and its sincerity. In that day nothing shall stand but what is true; but the sincere worker, even of untrue work, shall be saved. Sincerity shall save him in that day, but it cannot accredit his work (1Co_3:15).
M. Henry:—The ministry is a very useful and a very gracious institution; and faithful ministers are a great blessing to any people; yet the folly and weakness of people may do much mischief by what is in itself a blessing].
[1Co_3:5. If Paul and Apollos were nothing but servants, and refused the position of party leaders, how much more should this modesty appear in their successors. Who will arrogate the honors in a church which a Paul declines?]
[J. Saurin.11–15:—The different methods of preachers. I. The occasion of these words, as shown in the Epistle. II. The design of the Apostle,—to rectify our judgments in regard to three different classes of preachers; a. such as preach the word of man not only different from, but directly opposite to the word of God (1Co_3:11); b. such as preach the pure word of God free from human admixtures (1Co_3:12); c. such as indeed make the word of God the ground of their preaching, but mix with it the explications and traditions of men (1Co_3:12). III. Explain the metaphors, a. Christ, the foundation, b. Gold, silver, and precious stones—doctrines sublime, excellent, demonstrable, c. Wood, hay and stubble—doctrines less considerable, uncertain, unimportant, d. The revelation by fire—the examination and disclosures of the last judgment, not the destruction of Jerusalem, nor the fire of purgatory. IV. Application—in what manner we are to regard the three classes of ministers].
Footnotes:
[8]1Co_3:5.—The Rec τίς, instead of which Lach. and Meyer read τί [following A. B. Cod. Sin. and others] is sustained by nearly the same preponderance of authorities as declare for the mention of Apollos first. The received text, which puts Paul first, is to be explained from 1Co_3:4; 1Co_3:6. The repetition of ἐστίν is also established by the better authorities.
[9]1Co_3:5.—Before διάκονοι the Rec. which Tisch., 6th ed., follows, has ἀλλ ̓ ἤ. This makes the question continue to ἐπιστεν́σατε. But the best authorities are against this reading, and it is therefore rejected by Lach. Tisch. and others. [For the true rendering see the Exegetical comment.]
[10]1Co_3:10.—The Rec. τέθεικα is retained by Tisch. ed. 6 [also Alf., Words.]. But Lach. following A. B. C. [Cod. Sin.] reads ἔθηκα.
[11]1Co_3:11.—The Rec. Ἰησον͂ς ὁ Χριστός is feebly supported. BetterἸησον͂ς Χριστός. Tisch., ed 6, Χριστός ̓Ιησον͂ς.
[12]1Co_3:12.—τοντο͂ν is rejected by Lach. according to A. B. C. [Cod. Sin.] but is retained by Tisch. in accordance with many weighty authorities [so too by Wordsworth, Alford].
[13]1Co_3:13.—αν̓τό is inserted after πν͂ρ by Lachmann, Meyer, Tisch. [Alford, Wordsworth, Stanley] according to the beet authorities. [A. B. C. Cod. Sin. Origen, Chry. Eus., etc.]
[14]1Co_3:14. μενεῖ, future, is better authenticated [Latin version]. Received μένει [see note].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–7 (Co1 1:12).
(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.
Daniel D. Whedon 1874 · Public Domain On vv4–7 4. The true position of the people under such…
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 6 4. are ye not carnal?] The majority of MSS.…
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–7 (4) One saith, I am of Paul.—These and the…
(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.
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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.
The Pulpit Commentary 1880 · Public Domain On vv4–7 For when one saith, I am of Paul. This…
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.
The Biblical Illustrator 1887 · Public Domain On v4 For while one saith, I am of Paul ……
1Co_3:4-8
For while one saith, I am of Paul … are ye not carnal?
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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.
B. W. Johnson 1891 · Public Domain On vv4–7 4. When one saith, I am of Paul, etc.…
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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v5 1Co_3:5.—Better reading “what?” not “who?” Also “through.” Not, “As…
CRITICAL NOTES
1Co_3:5.—Better reading “what?” not “who?” Also “through.” Not, “As the Lord gave to every man of you the type of teacher he needed”; but, “As the Lord allotted to each teacher” the divided labour. Stanley suggests that Paul takes up, and with his own meaning adopts, their depreciatory distinction: “Yes, you did but plant. It was Apollos who watered, and so brought your work to anything like what could be called a successful issue!” Note here, as in 2Co_6:4, they are working under God’s orders, at God’s work. [In Mar_16:20, “the Lord (Christ) works with them.”] [Cf. the inscription on the University: “Louvain planted, Mechlin watered, Cæsar gave the increase.”]
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1Co_3:8. One.—Our status, quâ the work, the increase, the Great Employer, is precisely the same. No parallel to Joh_10:30.
1Co_3:9.—Notice the Q.d. “All of us together belong to God, the field, the building, the company of workers in the field, or on the building. The fellowship only between man and man, God being above them all.” But A.V. is supported by Rom_16:3; Rom_16:9; Rom_16:21; 2Co_1:24; 2Co_8:23, also 1Co_6:1 (but note the reading). “Husbandry” speaks of growth from within; “building” of growth by additions from without.
HOMILETIC ANALYSIS.—1Co_3:5-9
Paul; Apollos; God.—“Co-workers,” Paul ventures to say (2Co_6:1). Not only are Paul who plants and Apollos who waters “one” (1Co_3:8), but these “three agree in one” purpose and result.
I. Three ways of reading—three heart-inflections of tone in reading—this verse.—
1. “A Paul may plant, an Apollos may water; but God alone can give the increase!” The despondent, despairing tone of the physical and mental reaction of an earnest worker, after a day of effort and “failure”; said as if God gave charily and grudgingly the increase, and the chances were to be taken as against His giving. Or said by a worker who goes out mechanically, without much heart in his work, to discount apologetically beforehand the failure which he expects, and deserves; or his wonderfully wise “explanation” of his failure when the day is over: “Ah! you see, a Paul may plant,” etc. Very pious, but dishonouring to God.
2. “Paul must, … Apollos must, … God must,” etc. The formal, sometimes useful, summation of the conditions of success. One of the “Rules” hung up at the gate of the field, to be considered and complied with by every worker. On these conditions only can the work be done, on these only can success be claimed. Usually God will not do the work of Paul or Apollos, will do nothing without them. They must remember that they can effect nothing without His co-operation. Paul? Nothing! Apollos? Nothing! God? All in all! (1Co_3:7). Yet there is a better reading of the verse still.
3. “Paul planted, Apollos watered, God did give the increase.” The historical rendering and reading. Always, in invariable sequence, the history of any true labour for God. So certainly as the first two terms of the series are found, so certainly does the third follow to complete it. If Paul has done his part, if Apollos has done his part, God may be reckoned upon. God always does give the increase. The historical view is the healthy view, warranted by the history of the universal, working Church.
II. The human workers.—Are human. Macmillan (Bible Teachings in Nature, p. 101) points out that corn never grows spontaneously, is never self-sown, self-diffused; [this not true of Divine Truth, of the Bible, without limitation]; depends, as the seed of “life” does ordinarily, upon being sown by man’s hand. [The Greatest of the workers was human; Who might say to His Church, “I have planted, ye have watered”; Who said, “Others laboured, ye have entered into their labours.] With all human variety. Many and many-fashioned tools are needed to do the work of God. The material is many-fashioned. Each worker is made to be a specialist in some particular kind of material. Every kind of material, every type of mind and heart, is somebody’s speciality. The worker and the work, the minister and the man he is made to help, are both to be found; if only they find each other, all is well. The Great Director of the work knows where to lay His hand on the Paul, where to find the Apollos, the very man to do the work which wants doing. With all human limitations. Paul need not be distressed because he cannot do the work of Apollos. Nobody need blame Apollos because he cannot pioneer and “plant” like Paul. No man is made to do everything. Let a man frankly accept the limitation; let him consecrate to the Work and the Worker his ability thus bounded; then let him set himself to be at his own best for Christ. Paul is not to chafe against the fact that he is not an Apollos; still less is an Apollos to be thinking how much better he would have done the work, and how much more faithfully, than Paul, if only he had been set to Paul’s task with Paul’s talent. Depreciating criticism of others, disheartened views of oneself, are equally mischievous and needless. The work has always been done, and was intended to be done, by a division of work amongst workers, each of whom has a limitation of ability. Neither Paul nor Apollos was an “all-round” man, a monstrosity of all perfection. [It does not appear here; there was nothing in the facts of the case to suggest it, but ordinarily one must add, With all human infirmities. Ideally perfect work, even in a man’s own special “line,” never gets done. Nor does any most perfect plan ever get worked with ideal intelligence, or even with ideal faithfulness. “The Best is the enemy of the Good,” says a German proverb. Practical wisdom in the Church will not indeed be supinely indifferent to any chance of improvement of workers or methods, yet it will accept, and make the very most of, the workers who are “to hand,” with all their humanity. No organisation, no reorganisation, will ever eliminate from the conditions under which God’s work has to be done, the blameless, natural imperfections of the workers, or even their moral imperfections. See the men with whom God in Old Testament and New Testament alike did His work. We see the glorious results of the past; we see the best points of the conspicuous workers who contributed to them. But a nearer view, a more intimate acquaintance, would have shown them very human, most of them average, not only in ability, but in goodness; only a few of first rank in power and sainthood. But the glorious result is due to the great worker, God, who accomplished it by using the tools which were to His hand.]
III. The work.—Is of many forms. “Planting,” “watering.” No “reaping” is mentioned. A good case showing how such illustrative language does not bear insisting on beyond the one point of analogy which it is used to illustrate. Paul’s “planting” of a Church was a very real “reaping” of individual souls. The illustration here used is valid thus far—that many labourers, and many successive “layers” of faithful toil, contribute to the great Result. One man can in the deepest sense rarely claim to be the instrument (say) of a conversion. Ordinarily he has had the native ability, sanctified, to bring to a “head” what has been working in a soul pervasively, as the result of many a preceding labourer’s toil and prayers. How “planting” and “watering” are both needed to lead to full, ripe growth, is well seen in the case of the Master Himself. Any day of His three years’ ministry might be summarised in the sentence: “A Sower went forth (that morning) to sow.” He might have said, “I only planted.” The very parables of Matthew 13 illustrate His words. How few moments it occupies to read the Sower; how much time has been spent in expounding it. In how few words contained; how many myriads of words, how many acres of paper, spent in its enforcement. Rightly so. That morning He had gone out to sow; He was sowing from the boat that day seed truths, packed in small compass, but with living germs in them, which might be, and were meant to be, developed in many-branching expositions and applications of truth. His three years’ work was a seminal one, almost entirely; acts, works, Himself, in historical record,—the seed of a Gospel. But the Spirit of Pentecost “watered,” and, with a leap, that seed started into life and immediate blossom and fruitful harvest. “These things understood not His disciples at the first, but,” etc., (Joh_12:16). Perhaps not too much to say that without the watering of the Spirit the words of Christ must still remain seeds only, undeveloped potentialities, to some who read and even expound them. [Peter at Pentecost has got hold of all essential Christian truth, yet there is a development in some small degree to be traced in the clearness with which he and others apprehended Divine truth, particularly in regard to the Personality of their Master.] The work is to bring men to “believe.” It aims at making and building up “believers.” This certainly is a seminal, germinant work. When a sinner is brought to saving faith in Christ, a work is begun, and only begun, which may fruitfully fill eternity. How happy the selection and the succession of Pastors and Ministers with which the Great Head of His Church has often provided both its Churches and individual souls! How constantly the very man who can “water” is sent to follow up the man who can “plant”! How one man’s appeal follows up another man’s sermon! Would it not be oftener so, if in simple faith the choice and order were left to Him?
III. The increase and success.—“As the Lord gave to every man.” “Success” is as complex a thing as the labour which leads up to it; as many-sided as the work and the men. Again (as in 1Co_1:1), let it be said that there is always a real and true “success” and “increase” so surely as there has been the prayerful, faithful “planting” and “watering.” [N.B.—In the Sower (Matthew 13), if there are three causes of failure, there are also three degrees of success (in one case exceedingly abundant), as certainly as “a sower goes forth to sow.”] It may be a “success” whose full measure only begins to be seen at a second or third remove from the man whose work it really crowns. He is, e.g., a minister who only knows of the salvation of one man or one boy; but that boy becomes the evangelist who gathers in his sheaves by the hundred wherever he works. From heaven perhaps the original labourer sees for the first time his true success. Paul’s “success” and “increase” were not least when his words saved Luther, and when Luther’s comment on Paul saved John Wesley. [Eadie (Paul the Preacher, pp. 94, 95) gives a good case of germinant “increase.” There lived in last century in England an obscure woman with an only son. When he was but seven years old she died. But her image and her prayers haunted him by land and sea, in the ports of Britain, on the beach of Africa, when shipping manacled negroes, or carousing on shore with a seaman’s zest. His heart was touched; he became a minister renowned for his impressive conversation and correspondence. His words reached Claudius Buchanan, and sent him to India. The recital of his labours so attracted Judson that it drew him to Burmah. The same gift to a mother’s prayers threw light on the soul of Scott, the commentator. It also strengthened Cowper, and gave birth to the Olney Hymns. Wilberforce was greatly indebted to the same source, and his Practical View brought the truth home to the mind of Legh Richmond. Thus John Newton’s mother’s prayers gave birth to his preaching and correspondence, to two missionaries, a commentary, a Christian statesman, and a pastor. Yet her grave and her name are unknown.]
IV. The reward of the workers.—Over-subtle exegesis to say, “According to his labour, not according to his success.” Formally true, as a matter of lexical interpretation of “labour”; but too narrow for the thought of Paul, and for the fact. The Saviour has summarised the Divine Method of reward in the twin parables of the Pounds and the Talents [Luke 19; Matthew 25. As alike as twins, and as different. As alike as two faces, or twenty; built up on the same general plan, made up of the same basal facts (N.B. in the Pounds, however, two sets of facts are interwoven; there are subject-citizens who become rebels, as well as subject-servants); yet perfectly distinct and individual, in their occasion, in their construction, and in their teaching; each exactly congruous to its occasion and its audience; each, in even small details, internally harmonious and self-consistent.] In their contrast they exhibit complementary truths. Servants of Christ, with equal endowments [each of the ten a pound], may be in very diverse degree “successful.” One may be tenfold more diligent or devoted than another; with opportunities fairly equal the issues of their life’s “labour” may vary in the widest degrees. Some barely bring “one pound” of increase from their pound. Some of the same “pound” make ten. And the reward is proportionate. “Heaven” is no indiscriminate prize to every servant of God. There are many heavens in Heaven; as many heavens as men. Happy the man of a “ten cities” heaven. But on the other hand servants of God with widely different endowments may be equally faithful. It means as much for some to bring one “talent” for one, as for another to bring two talents where two were given. The man who adds five to five is no more “good and faithful a servant” than the man who should add one to one. The same words of praise, the same “joy of the Lord,” await the “labour” of those whose fidelity in labour has been equal. Success and results are not overlooked. Only God can appraise them truly. His servants may carve out for themselves the measure of their reward, whilst it is all of grace that there is a reward at all. But He does not overlook faithfulness. A Paul’s “labour” and the spirit of it; the “labour” of an Apollos and the fruit of it,—all is noted, and noted for exactly just “reward.”
V. The Great Worker is God.—“Ministers by whom,” instrumentally, God brings men to faith. They are only efficient when in His hands. The strength, the wisdom, for labour come from Him. The wisest “labourer” works where, and for so long as, He appoints him in the field, the vineyard. “God is all, in all” the work and “in all” the workers. That it is “God’s husbandry,” not Paul’s; that the real Worker, the real Author, of the “increase” is God, needs to be remembered by the human “co-workers” on two occasions:
(1) when they seem to have “succeeded”;
(2) and, more urgently, when they seem to have “failed.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv4–7 4. “For when one may say, I am of…
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.
J. W. McGarvey 1914 · Public Domain On vv4–7 For when one saith, I am of Paul; and…
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.
C. I. Scofield 1917 · Public Domain On v4 1Co 1:12; 1Co 1:17; Joh 1:13; Jud 1:23.
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.
Paul E. Kretzmann 1924 · Public Domain On v4 All ministers of Christ of equal rank:
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?
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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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v6 I planted
I planted
The knowledge of God is compared to a seed which must be planted in order to grow. AT: "When I preached God's word to you, I was like one who plants seeds in a garden" (See: Metaphor)
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Apollos watered
As seeds need water, faith needs further teaching in order for it to grow. AT: "and when Apollos continued to teach you God's word, he was like one who waters a garden" (See: Metaphor)
but God gave the growth
As plants grow and develop, so faith and knowledge in God also grow and become deeper and stronger. AT: "but God caused you to grow" or "but just as God causes plants to grow, he causes you to grow spiritually" (See: Metaphor)
neither he who plants ... is anything. But it is God who gives the growth
Paul stresses that neither he nor Apollos is responsible for the believers' spiritual growth, but it is God's doing.
it is God who gives the growth
Here to give growth means to cause growth. The abstract noun "growth" can be translated with a verbal phrase. AT: "it is God who causes you to grow" (See: Abstract Nouns)
translationWords
Apollos
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4–6 3:4 Proudly identifying oneself with a preferred teacher (see…
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.