<hi type="bold">12. we ... received, not ... spirit of ... world--</hi>the personal evil "spirit that now worketh in the children of disobedience" (<reference osisRef="Eph.2.2">Ep 2:2</reference>). This spirit is natural in the unregenerate, and needs not to be received.

<hi type="bold">Spirit which is of God--</hi>that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men (<reference osisRef="1Cor.2.11">1Co 2:11</reference>).

<hi type="bold">that we might know ... things ... freely given ... of God--</hi>present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" (<reference osisRef="1Cor.2.9">1Co 2:9</reference>).

12. we... received, not... spirit of... world-- the personal evil "spirit that now worketh in the children of disobedience" (Ep 2:2). This spirit is natural in the unregenerate, and needs not to be received. Spirit which is of God-- that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men (1Co 2:11). that we might know... things... freely given... of God-- present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" (1Co 2:9).


<hi type="bold">13. also--</hi>We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (<reference osisRef="1Cor.2.12">1Co 2:12</reference>).

<hi type="bold">which the Holy Ghost teacheth--</hi>The old manuscripts read "the Spirit" simply, without "Holy."

<hi type="bold">comparing spiritual things with spiritual--</hi>expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [Grotius]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [Chrysostom]. So the Greek word is translated, "comparing" (<reference osisRef="2Cor.10.12">2Co 10:12</reference>). Wahl (Key of the New Testament) translates, "explaining (as the Greek is translated, <reference osisRef="Gen.40.8">Ge 40:8</reference>, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with <reference osisRef="1Cor.2.6">1Co 2:6</reference>, <reference osisRef="2Cor.9.10">9, 10</reference>, 14, 15; <reference osisRef="1Cor.3.1">1Co 3:1</reference>. Alford translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so <reference osisRef="1Cor.2.1">1Co 2:1</reference>, <reference osisRef="2Cor.2.4">4</reference>; <reference osisRef="1Pet.4.11">1Pe 4:11</reference>). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, <reference osisRef="1Cor.1.27">1Co 1:27</reference>), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (<reference osisRef="1Cor.1.21">1Co 1:21</reference>, <reference osisRef="1Cor.1.22">22</reference>; <reference osisRef="2Cor.1.4-2Cor.1.9">2:1, 4-9</reference>; compare <reference osisRef="Ps.119.18">Psa 119:18</reference>).

13. also-- We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (1Co 2:12). which the Holy Ghost teacheth-- The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual-- expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [Grotius]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [Chrysostom]. So the Greek word is translated, "comparing" (2Co 10:12). Wahl (Key of the New Testament) translates, "explaining (as the Greek is translated, Ge 40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with 1Co 2:6, 9, 10, 14, 15; 1Co 3:1. Alford translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so 1Co 2:1, 4; 1Pe 4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, 1Co 1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (1Co 1:21, 22; 2:1, 4-9; compare Psa 119:18).


<hi type="bold">14. natural man--</hi>literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 19). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (<reference osisRef="1Cor.15.44-1Cor.15.46">1Co 15:44-46</reference>). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type (<reference osisRef="Jas.3.15">Jas 3:15</reference>).

<hi type="bold">receiveth not--</hi>though they are offered to him, and are "worthy of being received by all men" (<reference osisRef="1Tim.1.15">1Ti 1:15</reference>).

<hi type="bold">they are foolishness unto him--</hi>whereas he seeks "wisdom" (<reference osisRef="1Cor.1.22">1Co 1:22</reference>).

<hi type="bold">neither can he--</hi>Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (<reference osisRef="Rom.8.7">Ro 8:7</reference>).

14. natural man-- literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 19). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (1Co 15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type (Jas 3:15). receiveth not-- though they are offered to him, and are "worthy of being received by all men" (1Ti 1:15). they are foolishness unto him-- whereas he seeks "wisdom" (1Co 1:22). neither can he-- Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Ro 8:7).


<hi type="bold">15. He that is spiritual--</hi>literally, "the spiritual (man)." In <reference osisRef="1Cor.2.14">1Co 2:14</reference>, it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual."

<hi type="bold">judgeth all things--</hi>and persons, by their true standard (compare <reference osisRef="1Cor.6.2-1Cor.6.4">1Co 6:2-4</reference>; <reference osisRef="1John.4.1">1Jo 4:1</reference>), in so far as he is spiritual. "Discerneth ... is discerned," would better accord with the translation of the same Greek (<reference osisRef="1Cor.2.14">1Co 2:14</reference>). Otherwise for "discerned," in <reference osisRef="1Cor.2.14">1Co 2:14</reference>, translate, "judged of," to accord with the translation, "judgeth ... is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from <reference osisRef="Matt.28.20">Mt 28:20</reference>; <reference osisRef="John.16.13">Joh 16:13</reference>)? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure (<reference osisRef="John.3.34">Joh 3:34</reference>), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth (<reference osisRef="Prov.28.5">Pr 28:5</reference>; <reference osisRef="1John.2.27">1Jo 2:27</reference>).

15. He that is spiritual-- literally, "the spiritual (man)." In 1Co 2:14, it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual." judgeth all things-- and persons, by their true standard (compare 1Co 6:2-4; 1Jo 4:1), in so far as he is spiritual. "Discerneth... is discerned," would better accord with the translation of the same Greek (1Co 2:14). Otherwise for "discerned," in 1Co 2:14, translate, "judged of," to accord with the translation, "judgeth... is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Mt 28:20; Joh 16:13)? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure (Joh 3:34), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth (Pr 28:5; 1Jo 2:27).


<hi type="bold">16. For--</hi>proof of <reference osisRef="1Cor.2.15">1Co 2:15</reference>, that the spiritual man "is judged of no man." In order to judge the spiritual man, the ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that?

<hi type="bold">that he may instruct him--</hi>that is, so as to be able to set Him right as His counsellor (quoted from <reference osisRef="Isa.40.13">Is 40:13</reference>, <reference osisRef="Isa.40.14">14</reference>). So the Septuagint translates the Greek verb, which means to "prove," in <reference osisRef="Acts.9.22">Ac 9:22</reference>. Natural men who judge spiritual men, living according to the mind of God ("We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king.

<hi type="bold">we have the mind of Christ--</hi>in our degree of capability to apprehend it. <reference osisRef="Isa.40.13">Is 40:13</reference>, <reference osisRef="Isa.40.14">14</reference> refers to Jehovah: therefore, as it is applied here to Christ, He is Jehovah. <chapter eID="1Cor.2"/>

16. For-- proof of 1Co 2:15, that the spiritual man "is judged of no man." In order to judge the spiritual man, the ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that? that he may instruct him-- that is, so as to be able to set Him right as His counsellor (quoted from Is 40:13, 14). So the Septuagint translates the Greek verb, which means to "prove," in Ac 9:22. Natural men who judge spiritual men, living according to the mind of God ("We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king. we have the mind of Christ-- in our degree of capability to apprehend it. Is 40:13, 14 refers to Jehovah: therefore, as it is applied here to Christ, He is Jehovah.


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="1Cor.3.1-1Cor.3.23">1Co 3:1-23</reference>. Paul Could Not Speak to Them of Deep Spiritual Truths, as They Were Carnal, Contending for Their Several Teachers; These Are Nothing but Workers for God, to Whom They Must Give Account in the Day of Fiery Judgment. The Hearers Are God's Temple, Which They Must Not Defile by Contentions for Teachers, Who, as Well as All Things, Are Theirs, Being Christ's.

<hi type="bold">1. And I--</hi>that is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate (<reference osisRef="1Cor.2.14">1Co 2:14</reference>), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (<reference osisRef="1Cor.3.3">1Co 3:3</reference>) in many respects, notwithstanding their conversion (<reference osisRef="1Cor.1.4-1Cor.1.9">1Co 1:4-9</reference>).

<hi type="bold">babes--</hi>contrasted with the perfect (fully matured) in Christ (<reference osisRef="Col.1.28">Col 1:28</reference>; compare <reference osisRef="Heb.5.13">He 5:13</reference>, <reference osisRef="Heb.5.14">14</reference>). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare <reference osisRef="1Cor.1.5">1Co 1:5</reference>, <reference osisRef="1Cor.1.7">7</reference>; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (<reference osisRef="Eph.4.13">Ep 4:13</reference>). In <reference osisRef="Rom.7.14">Ro 7:14</reference>, also the oldest manuscripts read, "I am a man of flesh."

CHAPTER 3 1Co 3:1-23. Paul Could Not Speak to Them of Deep Spiritual Truths, as They Were Carnal, Contending for Their Several Teachers; These Are Nothing but Workers for God, to Whom They Must Give Account in the Day of Fiery Judgment. The Hearers Are God's Temple, Which They Must Not Defile by Contentions for Teachers, Who, as Well as All Things, Are Theirs, Being Christ's. 1. And I-- that is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate (1Co 2:14), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (1Co 3:3) in many respects, notwithstanding their conversion (1Co 1:4-9). babes-- contrasted with the perfect (fully matured) in Christ (Col 1:28; compare He 5:13, 14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 1Co 1:5, 7; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (Ep 4:13). In Ro 7:14, also the oldest manuscripts read, "I am a man of flesh."


2. (<reference osisRef="Heb.5.12">He 5:12</reference>).

<hi type="bold">milk--</hi>the elementary "principles of the doctrine of Christ."

2. (He 5:12). milk-- the elementary "principles of the doctrine of Christ."


<hi type="bold">3. envying--</hi>jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [Bengel]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [Grotius]. His language becomes severer now as He proceeds; in <reference osisRef="1Cor.1.11">1Co 1:11</reference> he had only said "contentions," he now multiplies the words (compare the stronger term, <reference osisRef="1Cor.4.6">1Co 4:6</reference>, than in <reference osisRef="1Cor.3.21">1Co 3:21</reference>).

<hi type="bold">carnal--</hi>For "strife" is a "work of the flesh" (<reference osisRef="Gal.5.20">Ga 5:20</reference>). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.

<hi type="bold">walk as men--</hi>as unregenerate men (compare <reference osisRef="Matt.16.23">Mt 16:23</reference>). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (<reference osisRef="Rom.8.4">Ro 8:4</reference>; <reference osisRef="Gal.5.25">Ga 5:25</reference>, <reference osisRef="Gal.5.26">26</reference>).

3. envying-- jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [Bengel]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [Grotius]. His language becomes severer now as He proceeds; in 1Co 1:11 he had only said "contentions," he now multiplies the words (compare the stronger term, 1Co 4:6, than in 1Co 3:21). carnal-- For "strife" is a "work of the flesh" (Ga 5:20). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self. walk as men-- as unregenerate men (compare Mt 16:23). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Ro 8:4; Ga 5:25, 26).


4. (<reference osisRef="1Cor.1.12">1Co 1:12</reference>).

<hi type="bold">are ye not carnal--</hi>The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate (<reference osisRef="1Cor.3.3">1Co 3:3</reference>).

4. (1Co 1:12). are ye not carnal-- The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate (1Co 3:3).


<hi type="bold">5. Who then--</hi>Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!

<hi type="bold">Paul ... Apollos--</hi>The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.

<hi type="bold">but ministers, &c.--</hi>The oldest manuscripts have no "but." "Who is Apollos ... Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."

<hi type="bold">as ... Lord gave to every man--</hi>that is, to the several hearers, for it was God that "gave the increase" (<reference osisRef="1Cor.3.6">1Co 3:6</reference>).

5. Who then-- Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers! Paul... Apollos-- The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility. but ministers, &c.-- The oldest manuscripts have no "but." "Who is Apollos... Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed." as... Lord gave to every man-- that is, to the several hearers, for it was God that "gave the increase" (1Co 3:6).


<hi type="bold">6. I ... planted, Apollos watered--</hi>(<reference osisRef="Acts.18.1">Ac 18:1</reference>; <reference osisRef="Acts.19.1">19:1</reference>). Apollos at his own desire (<reference osisRef="Acts.18.27">Ac 18:27</reference>) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.

<hi type="bold">God gave the increase--</hi>that is, the growth (<reference osisRef="1Cor.3.10">1Co 3:10</reference>; <reference osisRef="Acts.18.27">Ac 18:27</reference>). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.

6. I... planted, Apollos watered-- (Ac 18:1; 19:1). Apollos at his own desire (Ac 18:27) was sent by the brethren to Corinth, and there followed up the work which Paul had begun. God gave the increase-- that is, the growth (1Co 3:10; Ac 18:27). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.


<hi type="bold">7. neither is he that ... anything ... but God--</hi>namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), God." Here follows a parenthesis, <reference osisRef="1Cor.3.8-1Cor.3.21">1Co 3:8-21</reference>, where "Let no man glory in men" stands in antithetic contrast to "God" here.

7. neither is he that... anything... but God-- namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), God." Here follows a parenthesis, 1Co 3:8-21, where "Let no man glory in men" stands in antithetic contrast to "God" here.


<hi type="bold">8. one--</hi>essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.

<hi type="bold">and every man--</hi>rather "but every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive his own (emphatically repeated) reward, according to his own labor." The reward is something over and above personal salvation (<reference osisRef="1Cor.3.14">1Co 3:14</reference>, <reference osisRef="1Cor.3.15">15</reference>; 2Jo 8). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not successful, but) faithful servant, enter thou into the joy of thy Lord" (<reference osisRef="Matt.25.23">Mt 25:23</reference>).

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


9. Translate, as the Greek collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring with, but under, and belonging to Him as His servants, <reference osisRef="2Cor.5.20">2Co 5:20</reference>; <reference osisRef="2Cor.6.1">6:1</reference>; compare <reference osisRef="Acts.15.4">Ac 15:4</reference>; see on <reference osisRef="1Thess.3.2">1Th 3:2</reference>) of God that ye are the field (or tillage), of God that ye are the building" [Alford]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used (<reference osisRef="Eph.2.21">Ep 2:21</reference>, 22; 4:29).

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


<hi type="bold">10. grace ... given unto me--</hi>Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [Chrysostom]. The "grace" is that "given" to him in common with all Christians (<reference osisRef="1Cor.3.5">1Co 3:5</reference>), only proportioned to the work which God had for him to do [Alford].

<hi type="bold">wise--</hi>that is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none (<reference osisRef="Luke.6.49">Lu 6:49</reference>). Christ is the foundation (<reference osisRef="1Cor.3.11">1Co 3:11</reference>).

<hi type="bold">another--</hi>who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare <reference osisRef="1Cor.4.15">1Co 4:15</reference>). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [Bengel].

<hi type="bold">how--</hi>with what material [Alford]. How far wisely, and in builder-like style (<reference osisRef="1Pet.4.11">1Pe 4:11</reference>).

<hi type="bold">buildeth thereupon--</hi>Here the building or superstructure raised on Christ the "foundation," laid by Paul (<reference osisRef="1Cor.2.2">1Co 2:2</reference>) is not, as in <reference osisRef="Eph.2.20">Ep 2:20</reference>, 21, the Christian Church made up of believers, the "lively stones" (<reference osisRef="1Pet.2.5">1Pe 2:5</reference>), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.

10. grace... given unto me-- Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [Chrysostom]. The "grace" is that "given" to him in common with all Christians (1Co 3:5), only proportioned to the work which God had for him to do [Alford]. wise-- that is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none (Lu 6:49). Christ is the foundation (1Co 3:11). another-- who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare 1Co 4:15). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [Bengel]. how-- with what material [Alford]. How far wisely, and in builder-like style (1Pe 4:11). buildeth thereupon-- Here the building or superstructure raised on Christ the "foundation," laid by Paul (1Co 2:2) is not, as in Ep 2:20, 21, the Christian Church made up of believers, the "lively stones" (1Pe 2:5), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.


11. (<reference osisRef="Isa.28.16">Is 28:16</reference>; <reference osisRef="Acts.4.12">Ac 4:12</reference>; <reference osisRef="Eph.2.20">Ep 2:20</reference>).

<hi type="bold">For--</hi>my warning ("take heed," &c. <reference osisRef="1Cor.3.10">1Co 3:10</reference>) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus, God-Saviour; Christ, Messiah or Anointed.

<hi type="bold">can--</hi>A man can not lay any other, since the only one recognized by God has been already laid.

11. (Is 28:16; Ac 4:12; Ep 2:20). For-- my warning ("take heed," &c. 1Co 3:10) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus, God-Saviour; Christ, Messiah or Anointed. can-- A man can not lay any other, since the only one recognized by God has been already laid.


<hi type="bold">12. Now--</hi>rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire (<reference osisRef="Rev.21.18">Re 21:18</reference>, <reference osisRef="Rev.21.19">19</reference>), are teachings that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the persons cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost (<reference osisRef="1Pet.1.7">1Pe 1:7</reference>; compare <reference osisRef="1Cor.4.12">1Co 4:12</reference>). On the other hand, the lightest straw feeds the fire [Bengel] (<reference osisRef="Matt.5.19">Mt 5:19</reference>).

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


<hi type="bold">13. Every man's work--</hi>each teacher's superstructure on the foundation.

<hi type="bold">the day--</hi>of the Lord (<reference osisRef="1Cor.1.8">1Co 1:8</reference>; <reference osisRef="Heb.10.25">He 10:25</reference>; <reference osisRef="1Thess.5.4">1Th 5:4</reference>). The article is emphatic, "The day," that is, the great day of days, the long expected day.

<hi type="bold">declare it--</hi>old English for "make it clear" (<reference osisRef="1Cor.4.4">1Co 4:4</reference>).

<hi type="bold">it shall be revealed by fire--</hi>it, that is, "every man's work." Rather, "He," the Lord, whose day it is (<reference osisRef="2Thess.1.7">2Th 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference>). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, <reference osisRef="Rev.22.10">Re 22:10</reference>, <reference osisRef="Rev.22.20">20</reference>) in fire" (Mal 3:3; 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (<reference osisRef="2Cor.5.10">2Co 5:10</reference>; compare <reference osisRef="Mark.9.49">Mr 9:49</reference>). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [Whately].

13. Every man's work-- each teacher's superstructure on the foundation. the day-- of the Lord (1Co 1:8; He 10:25; 1Th 5:4). The article is emphatic, "The day," that is, the great day of days, the long expected day. declare it-- old English for "make it clear" (1Co 4:4). it shall be revealed by fire-- it, that is, "every man's work." Rather, "He," the Lord, whose day it is (2Th 1:7, 8). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, Re 22:10, 20) in fire" (Mal 3:3; 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (2Co 5:10; compare Mr 9:49). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [Whately].


<hi type="bold">14. abide--</hi>abide the testing fire (<reference osisRef="Matt.3.11">Mt 3:11</reference>, <reference osisRef="Matt.3.12">12</reference>).

<hi type="bold">which he hath built thereupon--</hi>which he built on the foundation.

<hi type="bold">reward--</hi>wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" (<reference osisRef="2Cor.1.14">2Co 1:14</reference>; <reference osisRef="Phil.2.16">Php 2:16</reference>; <reference osisRef="1Thess.2.19">1Th 2:19</reference>).

14. abide-- abide the testing fire (Mt 3:11, 12). which he hath built thereupon-- which he built on the foundation. reward-- wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" (2Co 1:14; Php 2:16; 1Th 2:19).


<hi type="bold">15. If ... be burnt--</hi>if any teacher's work consist of such materials as the fire will destroy [Alford].

<hi type="bold">suffer loss--</hi>that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation (<reference osisRef="1Cor.3.12">1Co 3:12</reference>; 2Jo 6).

<hi type="bold">saved; yet so as by fire--</hi>rather, "so as through fire" (<reference osisRef="Zech.3.2">Zec 3:2</reference>; <reference osisRef="Amos.4.11">Am 4:11</reference>; Jude 23). "Saved, yet not without fire" (<reference osisRef="Rom.2.27">Ro 2:27</reference>) [Bengel]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [Alford]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [Bengel]; Mal 3:1, <reference osisRef="2Cor.4.1">2; 4:1</reference>, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [Alford]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare <reference osisRef="Phil.3.15">Php 3:15</reference>).

15. If... be burnt-- if any teacher's work consist of such materials as the fire will destroy [Alford]. suffer loss-- that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation (1Co 3:12; 2Jo 6). saved; yet so as by fire-- rather, "so as through fire" (Zec 3:2; Am 4:11; Jude 23). "Saved, yet not without fire" (Ro 2:27) [Bengel]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [Alford]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [Bengel]; Mal 3:1, 2; 4:1, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [Alford]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare Php 3:15).


<hi type="bold">16. Know ye not--</hi>It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."

<hi type="bold">ye--</hi>all Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" (<reference osisRef="1Pet.2.5">1Pe 2:5</reference>) individually.

<hi type="bold">God ... Spirit--</hi>God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells (<reference osisRef="1Cor.6.19">1Co 6:19</reference>; <reference osisRef="John.4.23">Joh 4:23</reference>, <reference osisRef="John.4.24">24</reference>). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual (<reference osisRef="Luke.1.10">Lu 1:10</reference>; 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (Mal 1:11; <reference osisRef="Matt.18.20">Mt 18:20</reference>; <reference osisRef="1Pet.2.5">1Pe 2:5</reference>) [Vitringa].

16. Know ye not-- It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God." ye-- all Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" (1Pe 2:5) individually. God... Spirit-- God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells (1Co 6:19; Joh 4:23, 24). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual (Lu 1:10; 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (Mal 1:11; Mt 18:20; 1Pe 2:5) [Vitringa].


<hi type="bold">17. If any ... defile ... destroy--</hi>rather as the Greek verb is the same in both cases, "destroy ... destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple (<reference osisRef="Lev.16.2">Le 16:2</reference>; <reference osisRef="Dan.5.2">Da 5:2</reference>, <reference osisRef="Dan.3.30">3, 30</reference>), so eternal death is the penalty of marring the spiritual temple--the Church. The destroyers here (<reference osisRef="1Cor.3.16">1Co 3:16</reference>, <reference osisRef="1Cor.3.17">17</reference>), are distinct from the unwise or unskilful builders (<reference osisRef="1Cor.3.12">1Co 3:12</reference>, <reference osisRef="1Cor.3.15">15</reference>); the latter held fast the "foundation" (<reference osisRef="1Cor.3.11">1Co 3:11</reference>), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on <reference osisRef="1Cor.3.10">1Co 3:10</reference>), [Estius and Neander]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" (<reference osisRef="Exod.19.6">Ex 19:6</reference>; <reference osisRef="1Pet.2.9">1Pe 2:9</reference>; <reference osisRef="Rev.1.6">Re 1:6</reference>). As the Aaronic priests were doomed to die if they violated the old temple (<reference osisRef="Exod.28.43">Ex 28:43</reference>), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (<reference osisRef="Heb.12.14">He 12:14</reference>; <reference osisRef="Heb.10.26">10:26</reference>, <reference osisRef="Heb.10.31">31</reference>).

<hi type="bold">holy--</hi>inviolable (<reference osisRef="Hab.2.20">Ha 2:20</reference>).

<hi type="bold">which temple ye are--</hi>rather, "the which (that is, holy) are ye" [Alford], and, therefore, want of holiness on the part of any of you (or, as Estius, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports English Version.

17. If any... defile... destroy-- rather as the Greek verb is the same in both cases, "destroy... destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple (Le 16:2; Da 5:2, 3, 30), so eternal death is the penalty of marring the spiritual temple--the Church. The destroyers here (1Co 3:16, 17), are distinct from the unwise or unskilful builders (1Co 3:12, 15); the latter held fast the "foundation" (1Co 3:11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on 1Co 3:10), [Estius and Neander]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" (Ex 19:6; 1Pe 2:9; Re 1:6). As the Aaronic priests were doomed to die if they violated the old temple (Ex 28:43), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (He 12:14; 10:26, 31). holy-- inviolable (Ha 2:20). which temple ye are-- rather, "the which (that is, holy) are ye" [Alford], and, therefore, want of holiness on the part of any of you (or, as Estius, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports English Version.


<hi type="bold">18. seemeth--</hi>that is, is, and is regarded by himself and others.

<hi type="bold">wise in this world--</hi>wise in mere worldly wisdom (<reference osisRef="1Cor.1.20">1Co 1:20</reference>).

<hi type="bold">let him become a fool--</hi>by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [Alford]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [Estius].

18. seemeth-- that is, is, and is regarded by himself and others. wise in this world-- wise in mere worldly wisdom (1Co 1:20). let him become a fool-- by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [Alford]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [Estius].


<hi type="bold">19. with God--</hi>in the judgment of God.

<hi type="bold">it is written--</hi>in <reference osisRef="Job.5.13">Job 5:13</reference>. The formula of quoting Scripture used here, establishes the canonicity of Job.

<hi type="bold">He taketh ... wise in ... own craftiness--</hi>proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh ... the whole of the sentence not being quoted, but only the part which suited Paul's purpose.

19. with God-- in the judgment of God. it is written-- in Job 5:13. The formula of quoting Scripture used here, establishes the canonicity of Job. He taketh... wise in... own craftiness-- proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh... the whole of the sentence not being quoted, but only the part which suited Paul's purpose.


20. Quotation from <reference osisRef="Ps.94.11">Psa 94:11</reference>. There it is of men; here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the Greek and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" (<reference osisRef="Ps.94.2">Psa 94:2</reference>) and worldly-wise, whom God in <reference osisRef="Ps.94.8">Psa 94:8</reference> calls "fools," though they "boast themselves" of their wisdom in pushing their interests (<reference osisRef="Ps.94.4">Psa 94:4</reference>).

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


<hi type="bold">21. let no man glory in men--</hi>resuming the subject from <reference osisRef="1Cor.3.4">1Co 3:4</reference>; compare <reference osisRef="1Cor.1.12">1Co 1:12</reference>, <reference osisRef="1Cor.1.31">31</reference>, where the true object of glorying is stated: "He that glorieth, let him glory in THE Lord." Also <reference osisRef="1Cor.4.6">1Co 4:6</reference>, "That no one of you be puffed up for one against another."

<hi type="bold">For all things--</hi>not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good (<reference osisRef="Rom.8.28">Ro 8:28</reference>). Ye are not for the sake of them, but they for the sake of you (<reference osisRef="2Cor.4.5">2Co 4:5</reference>, <reference osisRef="2Cor.4.15">15</reference>). They belong to you, not you to them.

21. let no man glory in men-- resuming the subject from 1Co 3:4; compare 1Co 1:12, 31, where the true object of glorying is stated: "He that glorieth, let him glory in THE Lord." Also 1Co 4:6, "That no one of you be puffed up for one against another." For all things-- not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good (Ro 8:28). Ye are not for the sake of them, but they for the sake of you (2Co 4:5, 15). They belong to you, not you to them.


22. Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (<reference osisRef="1Cor.1.12">1Co 1:12</reference>). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, <reference osisRef="1Cor.1.12">1Co 1:12</reference>, professed to belong); but, instead, substitutes "ye are Christ's" (<reference osisRef="1Cor.3.23">1Co 3:23</reference>).

<hi type="bold">world ... life ... death ... things present ... things to come--</hi>Not only shall they not "separate you from the love of God in Christ" (<reference osisRef="Rom.8.38">Ro 8:38</reference>, <reference osisRef="Rom.8.39">39</reference>), but they "all are yours," that is, are for you (<reference osisRef="Rom.8.28">Ro 8:28</reference>), and belong to you, as they belong to Christ your Head (<reference osisRef="Heb.1.2">He 1:2</reference>).

<hi type="bold">things present--</hi>"things actually present" [Alford].

22. Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (1Co 1:12). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, 1Co 1:12, professed to belong); but, instead, substitutes "ye are Christ's" (1Co 3:23). world... life... death... things present... things to come-- Not only shall they not "separate you from the love of God in Christ" (Ro 8:38, 39), but they "all are yours," that is, are for you (Ro 8:28), and belong to you, as they belong to Christ your Head (He 1:2). things present-- "things actually present" [Alford].


<hi type="bold">23. ye are Christ's--</hi>not Paul's, or Apollos,' or Cephas' (<reference osisRef="1Cor.11.3">1Co 11:3</reference>; <reference osisRef="Matt.23.8-Matt.23.10">Mt 23:8-10</reference>). "Neither be ye called masters; for one is your Master, even Christ" (<reference osisRef="Rom.14.8">Ro 14:8</reference>). Not merely a particular section of you, but ye all are Christ's (<reference osisRef="1Cor.1.12">1Co 1:12</reference>).

<hi type="bold">Christ is God's--</hi>(<reference osisRef="1Cor.11.3">1Co 11:3</reference>). God is the ultimate end of all, even of Christ, His co-equal Son (<reference osisRef="1Cor.15.28">1Co 15:28</reference>; <reference osisRef="Phil.2.6-Phil.2.11">Php 2:6-11</reference>). <chapter eID="1Cor.3"/>

23. ye are Christ's-- not Paul's, or Apollos,' or Cephas' (1Co 11:3; Mt 23:8-10). "Neither be ye called masters; for one is your Master, even Christ" (Ro 14:8). Not merely a particular section of you, but ye all are Christ's (1Co 1:12). Christ is God's-- (1Co 11:3). God is the ultimate end of all, even of Christ, His co-equal Son (1Co 15:28; Php 2:6-11).


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="1Cor.4.1-1Cor.4.21">1Co 4:1-21</reference>. True View of Ministers: The Judgment Is Not to Be Forestalled; Meanwhile the Apostles' Low State Contrasts with the Corinthians' Party Pride, Not That Paul Would Shame Them, but as a Father Warn Them; for Which End He Sent Timothy, and Will Soon Come Himself.

<hi type="bold">1. account ... us--</hi>Paul and Apollos.

<hi type="bold">ministers of Christ--</hi>not heads of the Church in whom ye are severally to glory (<reference osisRef="1Cor.1.12">1Co 1:12</reference>); the headship belongs to Christ alone; we are but His servants ministering to you (<reference osisRef="1Cor.1.13">1Co 1:13</reference>; <reference osisRef="1Cor.3.5">3:5</reference>, <reference osisRef="1Cor.3.22">22</reference>).

<hi type="bold">stewards--</hi>(<reference osisRef="Luke.12.42">Lu 12:42</reference>; <reference osisRef="1Pet.4.10">1Pe 4:10</reference>). Not the depositories of grace, but dispensers of it ("rightly dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor (<reference osisRef="Acts.6.1-Acts.6.7">Ac 6:1-7</reference>) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," <reference osisRef="Matt.10.27">Mt 10:27</reference>) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. Josephus says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs.

CHAPTER 4 1Co 4:1-21. True View of Ministers: The Judgment Is Not to Be Forestalled; Meanwhile the Apostles' Low State Contrasts with the Corinthians' Party Pride, Not That Paul Would Shame Them, but as a Father Warn Them; for Which End He Sent Timothy, and Will Soon Come Himself. 1. account... us-- Paul and Apollos. ministers of Christ-- not heads of the Church in whom ye are severally to glory (1Co 1:12); the headship belongs to Christ alone; we are but His servants ministering to you (1Co 1:13; 3:5, 22). stewards-- (Lu 12:42; 1Pe 4:10). Not the depositories of grace, but dispensers of it ("rightly dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor (Ac 6:1-7) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," Mt 10:27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. Josephus says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs.


<hi type="bold">2. Moreover--</hi>The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards (<reference osisRef="1Cor.4.2">1Co 4:2</reference>), and God's way (<reference osisRef="1Cor.4.3">1Co 4:3</reference>). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (<reference osisRef="1Sam.3.20">1Sa 3:20</reference>, Margin; <reference osisRef="Heb.3.5">He 3:5</reference>); as indeed is required in earthly stewards, but with this difference (<reference osisRef="1Cor.4.3">1Co 4:3</reference>), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.

2. Moreover-- The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards (1Co 4:2), and God's way (1Co 4:3). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (1Sa 3:20, Margin; He 3:5); as indeed is required in earthly stewards, but with this difference (1Co 4:3), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.


<hi type="bold">3. it is a very small thing--</hi>literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing.

<hi type="bold">judged ... of man's judgment--</hi>literally, "man's day," contrasted with the day (<reference osisRef="1Cor.3.13">1Co 3:13</reference>) of the Lord (<reference osisRef="1Cor.4.5">1Co 4:5</reference>; <reference osisRef="1Thess.5.4">1Th 5:4</reference>). "The day of man" is here put before us as a person [Wahl]. All days previous to the day of the Lord are man's days. Emesti translates the thrice recurring Greek for "judged ... judge ... judgeth" (<reference osisRef="1Cor.4.4">1Co 4:4</reference>), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself--but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord.

3. it is a very small thing-- literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing. judged... of man's judgment-- literally, "man's day," contrasted with the day (1Co 3:13) of the Lord (1Co 4:5; 1Th 5:4). "The day of man" is here put before us as a person [Wahl]. All days previous to the day of the Lord are man's days. Emesti translates the thrice recurring Greek for "judged... judge... judgeth" (1Co 4:4), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself--but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord.


<hi type="bold">4. by myself--</hi>Translate, "I am conscious to myself of no (ministerial) unfaithfulness." Bengel explains the Greek compound, "to decide in judgments on one in relation to others," not simply to judge.

<hi type="bold">am I not hereby justified--</hi>Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.

4. by myself-- Translate, "I am conscious to myself of no (ministerial) unfaithfulness." Bengel explains the Greek compound, "to decide in judgments on one in relation to others," not simply to judge. am I not hereby justified-- Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.


5. Disproving the judicial power claimed by the Romish priesthood in the confessional.

<hi type="bold">Therefore--</hi>as the Lord is the sole Decider or Dijudicator.

<hi type="bold">judge--</hi>not the same Greek word as in <reference osisRef="1Cor.4.3">1Co 4:3</reference>, <reference osisRef="1Cor.4.4">4</reference>, where the meaning is to approve of or decide on, the merits of one's case. Here all judgments in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final judgment.

<hi type="bold">Lord--</hi>Jesus Christ, whose "ministers" we are (<reference osisRef="1Cor.4.1">1Co 4:1</reference>), and who is to be the judge (<reference osisRef="John.5.22">Joh 5:22</reference>, <reference osisRef="John.5.27">27</reference>; <reference osisRef="Acts.10.42">Ac 10:42</reference>; <reference osisRef="Acts.17.31">17:31</reference>).

<hi type="bold">manifest ... hearts--</hi>Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward act, we cannot see the motives of "hearts." "Faithfulness" (<reference osisRef="1Cor.4.2">1Co 4:2</reference>) will hereby be estimated, and the "Lord" will "justify," or the reverse (<reference osisRef="1Cor.4.4">1Co 4:4</reference>), according to the state of the heart.

<hi type="bold">then shall every man have praise--</hi>(<reference osisRef="1Cor.3.8">1Co 3:8</reference>; <reference osisRef="1Sam.26.23">1Sa 26:23</reference>; <reference osisRef="Matt.25.21">Mt 25:21</reference>, <reference osisRef="Matt.23.28">23, 28</reference>). Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favorite teachers; "the praise" (so the Greek) due for acts estimated by the motives. "Then," not before: therefore wait till then (<reference osisRef="Jas.5.7">Jas 5:7</reference>).

5. Disproving the judicial power claimed by the Romish priesthood in the confessional. Therefore-- as the Lord is the sole Decider or Dijudicator. judge-- not the same Greek word as in 1Co 4:3, 4, where the meaning is to approve of or decide on, the merits of one's case. Here all judgments in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final judgment. Lord-- Jesus Christ, whose "ministers" we are (1Co 4:1), and who is to be the judge (Joh 5:22, 27; Ac 10:42; 17:31). manifest... hearts-- Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward act, we cannot see the motives of "hearts." "Faithfulness" (1Co 4:2) will hereby be estimated, and the "Lord" will "justify," or the reverse (1Co 4:4), according to the state of the heart. then shall every man have praise-- (1Co 3:8; 1Sa 26:23; Mt 25:21, 23, 28). Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favorite teachers; "the praise" (so the Greek) due for acts estimated by the motives. "Then," not before: therefore wait till then (Jas 5:7).


<hi type="bold">6. And--</hi>"Now," marking transition.

<hi type="bold">in a figure transferred to myself--</hi>that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [Estius].

<hi type="bold">not to think, &c.--</hi>The best manuscripts omit "think." Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed (<reference osisRef="Deut.29.29">De 29:29</reference>).

<hi type="bold">puffed up for one--</hi>namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."

6. And-- "Now," marking transition. in a figure transferred to myself-- that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [Estius]. not to think, &c.-- The best manuscripts omit "think." Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed (De 29:29). puffed up for one-- namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."


7. Translate, "Who distinguisheth thee (above another)?" Not thyself, but God.

<hi type="bold">glory, as if thou hadst not received it--</hi>as if it was to thyself, not to God, thou owest the receiving of it.

7. Translate, "Who distinguisheth thee (above another)?" Not thyself, but God. glory, as if thou hadst not received it-- as if it was to thyself, not to God, thou owest the receiving of it.


8. Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers (<reference osisRef="1Cor.4.15">1Co 4:15</reference>). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (<reference osisRef="2Tim.2.5">2Ti 2:5</reference>, <reference osisRef="2Cor.11.12">11, 12</reference>). They were like the self-complacent Laodiceans (<reference osisRef="Rev.3.17">Re 3:17</reference>; compare <reference osisRef="Hos.12.8">Ho 12:8</reference>). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" (<reference osisRef="1Cor.4.11">1Co 4:11</reference>) proves this.

<hi type="bold">I would ... ye did reign--</hi>Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun.

<hi type="bold">that we also might reign with you--</hi>(<reference osisRef="2Cor.12.14">2Co 12:14</reference>). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (<reference osisRef="1Cor.9.23">1Co 9:23</reference>). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (<reference osisRef="1Thess.2.19">1Th 2:19</reference>).

8. Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers (1Co 4:15). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (2Ti 2:5, 11, 12). They were like the self-complacent Laodiceans (Re 3:17; compare Ho 12:8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" (1Co 4:11) proves this. I would... ye did reign-- Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun. that we also might reign with you-- (2Co 12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (1Co 9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (1Th 2:19).


<hi type="bold">9. For--</hi>assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former.

<hi type="bold">I think--</hi>The Corinthians (<reference osisRef="1Cor.3.18">1Co 3:18</reference>) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored (<reference osisRef="2Kgs.1.10">2Ki 1:10</reference>; <reference osisRef="1Cor.5.9">5:9</reference>; <reference osisRef="1Cor.8.9">8:9</reference>, <reference osisRef="1Cor.8.12">12</reference>).

<hi type="bold">set forth--</hi>as a spectacle or gazing-stock.

<hi type="bold">us the apostles--</hi>Paul includes Apollos with the apostles, in the broader sense of the word; so <reference osisRef="Rom.16.7">Ro 16:7</reference>; <reference osisRef="2Cor.8.23">2Co 8:23</reference> (Greek for "messengers," apostles).

<hi type="bold">as it were appointed to death--</hi>as criminals condemned to die.

<hi type="bold">made a spectacle--</hi>literally, "a theatrical spectacle." So the Greek in <reference osisRef="Heb.10.33">He 10:33</reference>, "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare Tertullian [On Modesty, 14]).

<hi type="bold">the world--</hi>to the whole world, including "both angels and men"; "the whole family in heaven and earth" (<reference osisRef="Eph.3.15">Ep 3:15</reference>). As Jesus was "seen of angels" (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (<reference osisRef="Eph.3.10">Ep 3:10</reference>; <reference osisRef="1Pet.1.12">1Pe 1:12</reference>). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [Chrysostom]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially (<reference osisRef="1Cor.1.27">1Co 1:27</reference>, <reference osisRef="1Cor.1.28">28</reference>), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. Estius makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as <reference osisRef="Eph.3.10">Ep 3:10</reference>; <reference osisRef="1Pet.1.12">1Pe 1:12</reference>, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.

9. For-- assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former. I think-- The Corinthians (1Co 3:18) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored (2Ki 1:10; 5:9; 8:9, 12). set forth-- as a spectacle or gazing-stock. us the apostles-- Paul includes Apollos with the apostles, in the broader sense of the word; so Ro 16:7; 2Co 8:23 (Greek for "messengers," apostles). as it were appointed to death-- as criminals condemned to die. made a spectacle-- literally, "a theatrical spectacle." So the Greek in He 10:33, "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare Tertullian [On Modesty, 14]). the world-- to the whole world, including "both angels and men"; "the whole family in heaven and earth" (Ep 3:15). As Jesus was "seen of angels" (1Ti 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Ep 3:10; 1Pe 1:12). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [Chrysostom]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially (1Co 1:27, 28), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. Estius makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Ep 3:10; 1Pe 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.


10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied.

<hi type="bold">fools--</hi>(<reference osisRef="1Cor.1.21">1Co 1:21</reference>; <reference osisRef="1Cor.3.18">3:18</reference>; compare <reference osisRef="Acts.17.18">Ac 17:18</reference>; <reference osisRef="Acts.26.24">26:24</reference>).

<hi type="bold">for Christ's sake ... in Christ--</hi>Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, <reference osisRef="1Cor.3.18">1Co 3:18</reference>).

<hi type="bold">we ... weak ... ye ... strong--</hi>(<reference osisRef="1Cor.2.3">1Co 2:3</reference>; <reference osisRef="2Cor.13.9">2Co 13:9</reference>).

<hi type="bold">we ... despised--</hi>(<reference osisRef="2Cor.10.10">2Co 10:10</reference>) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation ... in my flesh" (<reference osisRef="Gal.4.14">Ga 4:14</reference>).

10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied. fools-- (1Co 1:21; 3:18; compare Ac 17:18; 26:24). for Christ's sake... in Christ-- Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, 1Co 3:18). we... weak... ye... strong-- (1Co 2:3; 2Co 13:9). we... despised-- (2Co 10:10) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation... in my flesh" (Ga 4:14).


11. (<reference osisRef="2Cor.11.23-2Cor.11.27">2Co 11:23-27</reference>).

<hi type="bold">naked--</hi>that is, insufficiently clad (<reference osisRef="Rom.8.35">Ro 8:35</reference>).

<hi type="bold">buffeted--</hi>as a slave (<reference osisRef="1Pet.2.20">1Pe 2:20</reference>), the reverse of the state of the Corinthians, "reigning as kings" (<reference osisRef="Acts.23.2">Ac 23:2</reference>). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (<reference osisRef="Matt.26.67">Mt 26:67</reference>).

11. (2Co 11:23-27). naked-- that is, insufficiently clad (Ro 8:35). buffeted-- as a slave (1Pe 2:20), the reverse of the state of the Corinthians, "reigning as kings" (Ac 23:2). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (Mt 26:67).


<hi type="bold">12. working with our own hands--</hi>namely, "even unto this present hour" (<reference osisRef="1Cor.4.11">1Co 4:11</reference>). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare <reference osisRef="Acts.18.3">Ac 18:3</reference>, <reference osisRef="Acts.18.19">19</reference>). But in his address to the Ephesian elders at Miletus (<reference osisRef="Acts.20.34">Ac 20:34</reference>), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.

12. working with our own hands-- namely, "even unto this present hour" (1Co 4:11). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Ac 18:3, 19). But in his address to the Ephesian elders at Miletus (Ac 20:34), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.


<hi type="bold">13. defamed, we entreat--</hi>namely, God for our defamers, as Christ enjoined (<reference osisRef="Matt.5.10">Mt 5:10</reference>, <reference osisRef="Matt.5.44">44</reference>) [Grotius]. We reply gently [Estius].

<hi type="bold">filth--</hi>"the refuse" [Conybeare and Howson], the sweepings or rubbish thrown out after a cleaning.

<hi type="bold">of all things--</hi>not of the "World" only.

13. defamed, we entreat-- namely, God for our defamers, as Christ enjoined (Mt 5:10, 44) [Grotius]. We reply gently [Estius]. filth-- "the refuse" [Conybeare and Howson], the sweepings or rubbish thrown out after a cleaning. of all things-- not of the "World" only.


<hi type="bold">14. warn--</hi>rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (<reference osisRef="Eph.6.4">Ep 6:4</reference>). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.

14. warn-- rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (Ep 6:4). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.


<hi type="bold">15. ten thousand--</hi>implying that the Corinthians had more of them than was desirable.

<hi type="bold">instructors--</hi>tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually.

<hi type="bold">in Christ--</hi>Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism (<reference osisRef="1Cor.1.14-1Cor.1.17">1Co 1:14-17</reference>).

15. ten thousand-- implying that the Corinthians had more of them than was desirable. instructors-- tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually. in Christ-- Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism (1Co 1:14-17).


<hi type="bold">16. be ye followers of me--</hi>literally, "imitators," namely, in my ways, which be in Christ (<reference osisRef="1Cor.4.17">1Co 4:17</reference>; <reference osisRef="1Cor.11.1">1Co 11:1</reference>), not in my crosses (<reference osisRef="1Cor.4.8-1Cor.4.13">1Co 4:8-13</reference>; <reference osisRef="Acts.26.29">Ac 26:29</reference>; <reference osisRef="Gal.4.12">Ga 4:12</reference>).

16. be ye followers of me-- literally, "imitators," namely, in my ways, which be in Christ (1Co 4:17; 1Co 11:1), not in my crosses (1Co 4:8-13; Ac 26:29; Ga 4:12).


<hi type="bold">17. For this came--</hi>that ye may the better "be followers of me" (<reference osisRef="1Cor.4.16">1Co 4:16</reference>), through his admonitions.

<hi type="bold">sent ... Timotheus--</hi>(<reference osisRef="1Cor.16.10">1Co 16:10</reference>; <reference osisRef="Acts.19.21">Ac 19:21</reference>, <reference osisRef="Acts.19.22">22</reference>). "Paul purposed ... when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare <reference osisRef="1Cor.4.19">1Co 4:19</reference>). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [Paley, Horæ Paulinæ].

<hi type="bold">son--</hi>that is, converted by me (compare <reference osisRef="1Cor.4.14">1Co 4:14</reference>, <reference osisRef="1Cor.4.15">15</reference>; <reference osisRef="Acts.14.6">Ac 14:6</reference>, <reference osisRef="Acts.14.7">7</reference>; with <reference osisRef="Acts.16.1">Ac 16:1</reference>, 2; <reference osisRef="1Tim.1.2">1Ti 1:2</reference>, <reference osisRef="1Cor.1.18">18</reference>; <reference osisRef="2Tim.1.2">2Ti 1:2</reference>). Translate, "My son, beloved and faithful in the Lord."

<hi type="bold">bring you into remembrance--</hi>Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (<reference osisRef="2Tim.3.10">2Ti 3:10</reference>), which they in some respects, though not altogether (<reference osisRef="1Cor.11.2">1Co 11:2</reference>), had forgotten.

<hi type="bold">as I teach ... in every church--</hi>an argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also (<reference osisRef="1Cor.7.17">1Co 7:17</reference>).

17. For this came-- that ye may the better "be followers of me" (1Co 4:16), through his admonitions. sent... Timotheus-- (1Co 16:10; Ac 19:21, 22). "Paul purposed... when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare 1Co 4:19). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [Paley, Horæ Paulinæ]. son-- that is, converted by me (compare 1Co 4:14, 15; Ac 14:6, 7; with Ac 16:1, 2; 1Ti 1:2, 18; 2Ti 1:2). Translate, "My son, beloved and faithful in the Lord." bring you into remembrance-- Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (2Ti 3:10), which they in some respects, though not altogether (1Co 11:2), had forgotten. as I teach... in every church-- an argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also (1Co 7:17).


<hi type="bold">18. some ... as though I would not come--</hi>He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare <reference osisRef="1Cor.1.11">1Co 1:11</reference>; <reference osisRef="1Cor.5.2">5:2</reference>).

18. some... as though I would not come-- He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare 1Co 1:11; 5:2).


19. Alford translates, "But come I will"; an emphatical negation of their supposition (<reference osisRef="1Cor.4.18">1Co 4:18</reference>).

<hi type="bold">shortly--</hi>after Pentecost (<reference osisRef="1Cor.16.8">1Co 16:8</reference>).

<hi type="bold">if the Lord will--</hi>a wise proviso (<reference osisRef="Jas.4.15">Jas 4:15</reference>). He does not seem to have been able to go as soon as he intended.

<hi type="bold">and will know--</hi>take cognizance of.

<hi type="bold">but the power--</hi>I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.

19. Alford translates, "But come I will"; an emphatical negation of their supposition (1Co 4:18). shortly-- after Pentecost (1Co 16:8). if the Lord will-- a wise proviso (Jas 4:15). He does not seem to have been able to go as soon as he intended. and will know-- take cognizance of. but the power-- I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.


<hi type="bold">20. kingdom of God is not in word--</hi>Translate, as in <reference osisRef="1Cor.4.19">1Co 4:19</reference>, to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the reign of the Gospel spiritually), in a church or in an individual (compare <reference osisRef="1Cor.2.1">1Co 2:1</reference>, <reference osisRef="2Cor.2.4">4</reference>; <reference osisRef="1Thess.1.5">1Th 1:5</reference>).

20. kingdom of God is not in word-- Translate, as in 1Co 4:19, to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the reign of the Gospel spiritually), in a church or in an individual (compare 1Co 2:1, 4; 1Th 1:5).


<hi type="bold">21. with a rod, or in love--</hi>The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness (<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="2Cor.13.3">2Co 13:3</reference>)? <chapter eID="1Cor.4"/>

21. with a rod, or in love-- The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness (Is 11:4; 2Co 13:3)?


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="1Cor.5.1-1Cor.5.13">1Co 5:1-13</reference>. The Incestuous Person at Corinth: The Corinthians Reproved for Connivance, and Warned to Purge Out the Bad Leaven. Qualification of His Former Command as to Association with Sinners of the World.

<hi type="bold">1. commonly--</hi>rather, "actually" [Alford]. Absolutely [Bengel]. "It is reported," implies, that the Corinthians, though they "wrote" (<reference osisRef="1Cor.7.1">1Co 7:1</reference>) to Paul on other points, gave him no information on those things which bore against themselves. These latter matters reached the apostle indirectly (<reference osisRef="1Cor.1.11">1Co 1:11</reference>).

<hi type="bold">so much as named--</hi>The oldest manuscripts and authorities omit "named": "Fornication of such a gross kind as (exists) not even among the heathen, so that one (of you) hath (in concubinage) his father's wife," that is, his stepmother, while his father is still alive (<reference osisRef="2Cor.7.12">2Co 7:12</reference>; compare <reference osisRef="Lev.18.8">Le 18:8</reference>). She was perhaps a heathen, for which reason he does not direct his rebuke against her (compare <reference osisRef="1Cor.5.12">1Co 5:12</reference>, <reference osisRef="1Cor.5.13">13</reference>). Alford thinks "have" means have in marriage: but the connection is called "fornication," and neither Christian nor Gentile law would have sanctioned such a marriage, however Corinth's notorious profligacy might wink at the concubinage.

CHAPTER 5 1Co 5:1-13. The Incestuous Person at Corinth: The Corinthians Reproved for Connivance, and Warned to Purge Out the Bad Leaven. Qualification of His Former Command as to Association with Sinners of the World. 1. commonly-- rather, "actually" [Alford]. Absolutely [Bengel]. "It is reported," implies, that the Corinthians, though they "wrote" (1Co 7:1) to Paul on other points, gave him no information on those things which bore against themselves. These latter matters reached the apostle indirectly (1Co 1:11). so much as named-- The oldest manuscripts and authorities omit "named": "Fornication of such a gross kind as (exists) not even among the heathen, so that one (of you) hath (in concubinage) his father's wife," that is, his stepmother, while his father is still alive (2Co 7:12; compare Le 18:8). She was perhaps a heathen, for which reason he does not direct his rebuke against her (compare 1Co 5:12, 13). Alford thinks "have" means have in marriage: but the connection is called "fornication," and neither Christian nor Gentile law would have sanctioned such a marriage, however Corinth's notorious profligacy might wink at the concubinage.


<hi type="bold">2. puffed up--</hi>with your own wisdom and knowledge, and the eloquence of your favorite teachers: at a time when ye ought to be "mourning" at the scandal caused to religion by the incest. Paul mourned because they did not mourn (<reference osisRef="2Cor.2.4">2Co 2:4</reference>). We ought to mourn over the transgressions of others, and repent of our own (<reference osisRef="2Cor.12.21">2Co 12:21</reference>) [Bengel].

<hi type="bold">that--</hi>ye have not felt such mourning as would lead to the result that, &c.

<hi type="bold">taken away from among you--</hi>by excommunication. The incestuous person was hereby brought to bitter repentance, in the interval between the sending of the first and second Epistles (<reference osisRef="2Cor.2.5-2Cor.2.10">2Co 2:5-10</reference>). Excommunication in the Christian Church corresponded to that in the Jewish synagogue, in there being a lighter and heavier form: the latter an utter separation from church fellowship and the Lord's house, the former exclusion from the Lord's Supper only but not from the Church.

2. puffed up-- with your own wisdom and knowledge, and the eloquence of your favorite teachers: at a time when ye ought to be "mourning" at the scandal caused to religion by the incest. Paul mourned because they did not mourn (2Co 2:4). We ought to mourn over the transgressions of others, and repent of our own (2Co 12:21) [Bengel]. that-- ye have not felt such mourning as would lead to the result that, &c. taken away from among you-- by excommunication. The incestuous person was hereby brought to bitter repentance, in the interval between the sending of the first and second Epistles (2Co 2:5-10). Excommunication in the Christian Church corresponded to that in the Jewish synagogue, in there being a lighter and heavier form: the latter an utter separation from church fellowship and the Lord's house, the former exclusion from the Lord's Supper only but not from the Church.


<hi type="bold">3. as absent--</hi>The best manuscripts read, "being absent."

<hi type="bold">present in spirit--</hi>(<reference osisRef="2Kgs.5.26">2Ki 5:26</reference>; <reference osisRef="Col.2.5">Col 2:5</reference>).

<hi type="bold">so done--</hi>rather, "perpetrated," as the Greek word here is stronger than that for "done" in <reference osisRef="1Cor.5.2">1Co 5:2</reference>. "So," that is, so scandalously while called a brother.

3. as absent-- The best manuscripts read, "being absent." present in spirit-- (2Ki 5:26; Col 2:5). so done-- rather, "perpetrated," as the Greek word here is stronger than that for "done" in 1Co 5:2. "So," that is, so scandalously while called a brother.