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fruct him? But we have Aruct the spiritual mon? But we the mind of Christ. apcitles have the mind of Chrift, and
are able to instruct him.
this question, muít afford great fatisfaction to all the faithful. No na, tural man, ko infidel, hath been, or ever will be able to confute the gospel; or to shet a better method of instructing, reforming, and saving mankind, ihan that whith God hath cholen, and made kuown by icvelation.
other to a perion who is here called Apollos figuratively, to avoid giving offence, chap. iv. 6. but who, in all probability, was, the false teacher ; that this teacher boasted of Peter, by whoin he was converted and baptized, as an apoitle fuperior to Paul ; that he and his followers being the disciples of Peter, pretended that they were much better instructed than the disciples of Paul; and that they claimed to themselves superior authority and respect on that account.-Bat in thus afcribing to one apostle, more honour than to another, and in attaching themselves mora to one than to another, the Corinthians were much to blame. For none of their teachers were masters. They were all but servants employed by Christ to convert men. And their success in the work depended, not on themselves, but on the gifts which Christ had bestowed on each of them, and the blesing with which he accompanied their labours, ver: 5.--Farther, he told them, that in converting the world, the ministers of Christ had different parts assigned them. He had planted, and Apollos had watered, but God inade what they had planted and watered to grow, ver. 6. - So that the whole depended on the co-operation and blefling of God, ver: 7.-But though the ministers of Christ had different parts allotted to them, he assured them they were all one, in respect of the end for which they laboured; and that each shall be rewarded according to the sincerity and diligence with which he hath laboured, ver. 3.-The apostles, therefore, and the other ministers of the word, were joint labourers employed by God; and the people were God's field, which they were to cultivate, and God's building, which they were to rear, ver. 9. The building of which the apostle speaks, is the Christian church, calied ver. 16. and in other passages, The temple of God; because the Christian church, consisting of all who profess to believe in Christ, was formed for preserving the knowledge and worship of God in the world, and to be an
habitation of the Spirit of God, by the graces and virtues, which were to be exercised in it.
Having mentioned God's building or temple, the apostle told the Corinthians, that as a skilful architect, he had laid the foundation of that temple in a proper manner at Corinth ; and that the false teacher had only builded thereon. But he desired every one to take heed to the materials with which he builded, that they be suitable to the foundation, ver. 10.--Because other foundation of the temple of God, neither apostle nor inferior teacher, could lay, than that which he had laid : namely that
Jefus is the Christ, ver. 11.-If therefore, any teacher built on that foundation fincere converts, metaphorically represented by gold, silver, and valuable stones; or if he built hypocritical professors thereon, represented by wood, hay, stubble, he told them the fire of perfecution, which was ready to fall on the temple or church of God, would discover the nature of every teacher's work, ver. 12, 13:--- If any teacher's converts remained stedfast in the day of perfecution, through the pains he had taken in instructing them, he should be rewarded, ver. 14—But if any teacher's converts apoftatized, they should perish, but the teacher himfelf would be saved with difficulty; provided in making such converts, he had preached the gospel sincerely, ver. 15. And, that the Corinthians might underftand what the building was, of which he fpake, he told them, they themselves, as a church, were the temple of God, and that the Spirit of God dwelt in them, as a church, ver. 16.-If therefore any teacher wilfully fpoils the temple of God, by building wicked men into it, that
GREEK TEXT. CHAP. III. And I, 1 Και εγω, αδελφοι, εκ brethren, could not speak zduvngmu nam no au upev Ws unto you as unto spiritual, but as unto carnal, even as πνευματικοις, αλλ' ως σαρunto babes in Chrift. κικoις, ως νηπιοις εν Χρισω.
Ver. 1. As to fleshly men. In the preceding chapter, ver. 14. the apostle had said, Yuxizmo argwe, an animal man receiveth nct the things of the Spirit of God; meaning by an animal man an intidel, who makes his own reason and imagination, the measure of truth. Here, he calls the Corinthians after their conversion, coepxsxos, fleshly men, which, as different from animal men, means persons of a weak capacity. For notwithstanding they believed the gospel to be a revelation from God, they were fo much under the influence of their former principles and
is, if by knowingly misrepresenting the doctrines and precepts of the gospel, and by flattering wicked men in their fins, he allures them to enter into the Christian church, as the false teacher at Corinth had done, him will God destroy: for the temple of God ought to be composed of holy persons, ver. 17. -And although the teacher, who thus builds wicked men into the church, may think himself wise in so doing, he but deceives himself; and to become truly wise, it behoves him to follow the course which the world'esteems foolish: He must preach the gospel fincerely, whatever inconveniencies it may occasion to himself, or to others, ver. 18.–For the wisdom of the world is folly in the Gght of God; according to what is written, He catcheth the wife, &c. ver. 19, 20. The work of the false teacher, in building the temple of God at Corinth, being of the fort here described and condemned, this passage was a severe rebuke, both to him and to his adherents. Wherefore to lead them to apply it to themselves, the apostle exhorted them, not to boast in any teacher, as if he belonged to them in particular. All the teachers, and all the blessings of the gospel, belong to believers in general; and believers belong all to Christ as his disciples; which is a real ground of boafting, because Christ belongs to God as his disciple or servant, ver. 21, 22, 23Having therefore Christ for their common master who was commissioned and instructed by God, and being all equally entitled to the benefit of the labours of the ministers of Christ, and to the privileges of the gospel, it was wrong to contend with one another, either about their teachers, or their privileges.
COMMENTARY. CHAP. III. 1 (Kasy CHAP. III. I. I am blamed for 204.) Now, I brethren, not instructing you completely bem could not speak to you as fore my departure, especially as I to spiritual, but as (@xgxse fay I have the mind of Christ. 2015, 43.) to fleshly' MEN, But I brethren, could not speak to you EVEN as to babes in Christ.
as to spiritual, but as to weak men, (See Heb. v. 12, 13.) even as te babes in christian knowledge,
whose prejudices rendered them incapable of being completely instructed.
prejudices, that they were not yet capable of comprehending spiritual things properly ; neither had they conquered their evil'paffions, as apr peared from their strifes and divisions.
2 I have fed
2 Γαλα υμας εποτισα,
και 8 βραμα" επω γάρ ηfor hitherto ye
δυνασθε· αλλ' ετε
σαρκικοι εςε, και κατα αν
θρωπον περιπατειτε ;
γαρ λεγη τις
Εγω μεν ειμι Παυλο ετ.
δε: Εγω. Απολλω" Ουχι
σαρκικοι εστε; Who then is Paul, and ac$./8:24who is Apollos, but mi-,
5 Τις δυν έςι Παυλο, τις δε Απολλως, αλλ'
ακονοι δι' ων επιςευσατε, και
έκαςο ως ο Κυρις εδωκεν ;
λως εποτισεν· αλλ' ο Θεος
' 7 Ωςε 8τε και φυτεύων
8 Now he that planteth, 8 Ο φυτευων δε και ο πο- .
Ver. 2.-I. Milk I gåve you. In the original it is Milk I gave you to drink. But as the apastle adds, and not meat, the genius of the English language does not admit of a literal translation, unless the latter clause is supplied in this manner, and not meal to 'eat. To support the apostle's phraseology, Beza produces the osvov xal oitoy sdortes, of Homer. See allo Luke i. 64. in the Greek, where Zacharia's tongue is said to have been opened as well as his mouth.
2. re were not then able. Outw signifies not then, John iii. vii.
Ver. 3. Walk after the manner of men. As the apostle in the following verse, mentions their strifes on account of their teachers, their envýings and il rifes spoken of in this verse, muit be those which arose on account of their spiritual gifts.
2 Milk. I gave you and 2 The first principles of Christ I not meat ; for ye were not gave yout, and not the more difficult docthen 2 able TO RECEIVE
trines which we speak among the IT, (aricing 76.) nay, nein perfect, (chap. ii. 6.) For je were not ther yet now are ye able, then capable of understanding these
doctrines, nay, I must tell you, neither
yet now are ye capable, 3 (OT), 254.) because 3 because we are fill weak men, ye are still fleshly. For, whom passion and prejudice render whereas, among you en- incapable of complete instruction. vying, and strife, and di- For whereas envying, and Arife, and visions SUBSIST, Are ye divisions subfift among you, is it not a not fleshly, and walk after proof that you are weak, and walk after the manner of men ? the manner of men ?
4 (Tæp, 91.) Besides, 4. Besides, while one faith, I am a while one faith, I, indeed, disciple of Paul, and another, I of am of Paul, and another, Apollos, and each claimeth submitI of Apollos, are ye not sion to his opinions, on account of fleshly? (See chap. i. 12. the dignity of the person who innote 2.)
structed him, are ye not puffed up with
vanity? 5 (Ov, 263.) For who
For who is Paul, and who is Paul, and who Apollos, Apollos ? Not your masters in relibut ministers by whom ye gion, but servants of Christ, by whose have believed, even as the labours ye have believed, even as the Lord hath given to each ?. Lord hath given spiritual gifts and
success to each. 6 I have planted, 6 I have planted you in God's Apollos huth watered, vineyard, others have watered you, by but God hath made to giving you instruction, but God hath grow.
you to grow. 7 So that neither the 17 So that neither the planter baš planter is any thing nor any independent efficacy, nor the wathe waterer, but God who terer, but God, who maketh to grow by maketh to grow.
his blessing. In short, the honour
of the whole belongs to God. 8 (4€, 100.) However, 8 Howevėr, the planter and the the planter and the waterer waterer are one, in respect of the end are one, and each shall re- which they have in view, and each ceive his proper reward, shall receive his proper reward, ac
Ver. 7. So that neither the planter is any thing. This is said after the manner of the easterns, who represent things comparatively small, as nothing. See Eff. iv. 26.