And I... could not speak unto you as unto spiritual, but as unto carnal... babes in Christ. 1 Corinthians 3:1-12 Incapacity in hearers A. Burgess. I. THAT THE IGNORANCE AND SINFULNESS OF A PEOPLE ARE A JUST CAUSE WHY FAITHFUL AND WISE MINISTERS OF THE WORD DO NOT SOMETIMES PREACH OF THE MORE SUBLIME AND EXCELLENT POINTS IN CHRISTIANITY. Paul desired not only to lay a good foundation, but also to build an excellent superstructure, but the ignorance of his hearers restrained him. Even as the husbandman does not sow his best seed, wheat, and the like, because his ground is so barren that it will not bear it. As the schoolmaster teacheth not his choicest notions, because the scholar cannot receive them. To open the doctrine, consider that in Christianity, and so in our preaching, there is a twofold kind of matter. 1. That which is fundamental, plain, necessary, and easy, being the first principles of religion, the total ignorance whereof damneth. 2. There are admirable consequences and conclusions to be deduced from and improved out of these, unto which the godly are to grow, not resting in the former, but greedily desiring the latter. This is to show you that Christ's school hath many forms, and it is a sin and a shame to be always in the alphabet. For further prosecuting the doctrine, consider, first, how ignorance doth restrain the minister's abilities. And ignorance is an impediment to our preaching, in these particulars: first, the more eminent and sublime mysteries of the gospel about Christ and His righteousness we cannot so frequently preach upon, but these things which may be known of God by the natural light of conscience and by the works of creation. There are things known of God partly by natural light of conscience, especially if furthered with education, and things by supernatural revelation and authority of the Scripture merely; such is the old doctrine about Christ and His offices. Now this later sort of matter, which is the marrow end life of all preaching, many of our congregations, as they now stand corrupted with blindness and ignorance, are not prepared to receive it. Secondly, as those sublime mysteries cannot be often preached on (though sometimes we must, because we are debtors to the wise as well as the foolish, and there are spiritual as well as carnal in our congregations), so likewise that growth in knowledge, and increase more and more in heavenly light and knowledge, cannot be pressed where gross ignorance is. Can we expect any increase or fruit when men are not so much as plants planted by God? Alas! the ministers of God have far higher and larger degrees of knowledge and grace to press you to if once the foundation were laid. Thirdly, there are many choice and excellent duties in the exercise whereof a Christian would have much joy and bring much glory to God; but the ignorance of a people makes the minister not so frequently urge those, because other things must be done first. The duties are these: Let the Word of God dwell plentifully in you, teaching and admonishing one another ( Colossians 3:6 ). Fourthly, the ignorance of a people restraineth the ministers of God, that they cannot so powerfully press at first the pure and sincere worship of God, and the leaving of all superstitious and traditional ways of worship; but they must by degrees, here a little, and there a little, as they are able to bear it. Thus much for ignorance. Then the sinfulness of people makes them incapable of many precious truths in religion. As, first, the minister's labour is most spent in discovering the damnable nature of gross sins, taking them off from their brutish ways; and as for spiritual sins, unbelief, diffidence in the promises, carnal confidence in themselves, &c. These they cannot so much press against, because such auditors come far short of civility, and therefore much less reach to piety. Secondly, to a people living in gross sins we cannot so frequently and gloriously preach Jesus Christ in the offices of a Mediator. We cannot make it our work to set forth the promise of the gospel in its glory. We cannot preach of joy and peace in believing. Thirdly, the performing of duties in a spiritual and gracious manner, so as to have communion with God and to enjoy Him. This also is too high for wicked men. Use: To awaken people out of their ignorance and sinfulness. If Aristotle thought a young man no fit auditor for his morals because he was subject to unruly affections, how fit can people blind in mind, corrupt in affections, be to receive the truths of God! How much of the study, labour, parts, and godliness of a minister may be lost through the indocibleness of hearers! Though we preach not Latin, yet the matter we preach may be so spiritual, heavenly, that it may be as unintelligible as an unknown tongue. II. THAT EVEN AMONG THOSE WHO ARE TRULY AND INDEED OF THE VISIBLE CHURCH OF GOD, THERE IS A VAST DIFFERENCE; SOME ARE SPIRITUAL, SOME ARE CARNAL, SOME ARE MEN, SOME ARE BABES. Though God created Adam and Eve in their full perfection, :yet He doth not regenerate us into a full stature in Christ. The apostle in the text speaks of two degrees only amongst the godly — the spiritual and the carnal, the men and the babes. These Corinthians are said to abound in all utterance, and they came behind no Church in any gift; yet no Church so carnal. Here were gross heresies, divisions, and several gross practices; so that a spiritual people is not a people of parts and knowledge and abilities only, but of grace and raised sanctification also. Now as there are these degrees in the truly godly, so there are peculiar duties required of them. The spiritual man is, first, to be charitable and indulgent to those that are weaker, not to despise them. Secondly, the spiritual man is to walk humbly, and to be always in an holy fear and trembling. Thirdly, the spiritual man is to consider God requireth mere of him than of others; his account will be the more terrible. Then as for the carnal or babes, two things belong to them. First, that they be not dejected, or quite out of hopes, because they are babes. Fathers have naturally tender affections to those children that are most infirm and weak. Secondly, take heed of resting in low things. To be always weak, to be always carnal, doth highly provoke God and grieve a faithful ministry; to grow in grace and bring forth much fruit are made necessary to our continuance in the state of grace.Use 1. To confute that proud and arrogant doctrine that will have none members of a Church but who are perfect, and those also who arrogate perfection to themselves. Where can such be found?Use 2. If those that are truly godly, yet imperfect, retaining some ignorance and some infirmities on them, are such a trouble unto the godly ministers, how unsufferable then are such as are altogether carnal! If wheat, because of some blemish in it, be to be blamed, what then is cockle and plain weeds? If imperfect fruit displease the gardener, what then do brambles and weeds? ( A. Burgess. )

Benson Commentary 1 Corinthians 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 1 Corinthians 3:1-3 . And I, brethren — The apostle having, in the latter part of the preceding chapter, observed that mere natural men, still unenlightened and unrenewed, receive not the things of the Spirit, begins this chapter with informing the Corinthians, that though he was an apostle, fully instructed in the mind of Christ, he could not, during his abode with them, speak to them as to truly spiritual persons: inasmuch as they really were not such, but still in a great measure carnal, even mere babes in Christ; as little acquainted with, and experienced in, the things of God, as babes are with respect to the things of the world. He had spoken before ( 1 Corinthians 2:1 ) of his entrance, now he speaks of his progress among them. I have fed you with milk — With the first and plainest truths of the gospel, alluding to milk being the proper food of babes: not with meat — The higher truths of Christianity; such as are more difficult to be understood, received, and practised, and therefore belong to those believers who have made some considerable progress in Christian knowledge and holiness. For ye were not able to bear it — Your state of grace has been, and still is, so low, that it would not properly admit of such a way of teaching. So should every preacher suit his doctrine to the state and character of his hearers. For ye are yet carnal — That is, the greater part of you are so in some degree; for whereas there is among you envying — One another’s gifts in your hearts, or uneasiness of mind that others have greater gifts than yourselves: or the word ????? may be rendered, emulation, a kind of rivalry, or a desire of superiority over others; and strife — Outward contentions in words and deeds; and actual divisions — Of one party from another; are ye not carnal — Is not this a clear proof that you are so; and walk as men? — ???? ???????? , according to man; as worldly men walk, who have no higher principle from which to act than that of mere nature, and not according to God, as thorough Christians walk. 1 Corinthians 3:2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it , neither yet now are ye able. 1 Corinthians 3:3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 1 Corinthians 3:4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? 1 Corinthians 3:4-7 . For while one saith, I am of Paul — I am one of Paul’s disciples, admiring his sublime sentiments, and being greatly edified by his instructive discourses: and another, I am of Apollos — I give the preference to Apollos, being delighted with his fine language, and the pleasing manner of his address. St. Paul names himself and Apollos, to show that he would condemn any division among them, even though it were in favour of himself, or the dearest friend he had in the world. Are ye not carnal? — For the Spirit of God allows no party zeal. Who then is Paul — That some of you are so attached to him; and who is Apollos — That others of you are so charmed with him? Are they the authors of your faith and salvation? Surely not: they are but ministers — Or servants; by whom — As instruments; ye believed — The word of the truth of the gospel, as the Lord — Of those servants gave to each of them gifts and grace for the work. I have planted — A Christian Church at Corinth, being instrumental in converting many of you to the faith of Christ: Apollos came afterward, and, by his affecting and useful addresses, watered what I had planted; but God gave the increase — Caused the plantation thus watered to grow, quickened and rendered effectual the means used to produce the fruit of the conversion of souls to God, and their confirmation in the faith and hope of the gospel. So then, the inference to be drawn is, neither is he that planteth any thing — Comparatively speaking; neither he that watereth — When you compare our part with that of God, it appears even as nothing: but God that giveth the increase — Who by his efficacious operation causes fruit to be produced, is all in all: for without him, neither planting nor watering avails. 1 Corinthians 3:5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 1 Corinthians 3:6 I have planted, Apollos watered; but God gave the increase. 1 Corinthians 3:7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 1 Corinthians 3:8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 1 Corinthians 3:8-9 . He that planteth and he that watereth are one — United in affection, and engaged in one general design, the design of glorifying God in the salvation of souls, though their labours may be in some respect different: and hence, instead of being pleased, we are rather displeased and grieved with those invidious comparisons in favour of one against another. Our great concern is to please our common Lord, to whom we are shortly to give up our account; and from whom every man — He primarily means every minister of Christ; shall receive his own reward — The reward in some respects peculiar to himself; according to his own peculiar labour — For as some labour with greater zeal and diligence, and others with less, so they shall be rewarded with different degrees of felicity and glory. He does not say, according to his success, because he who labours much, supposing he labours with a single eye to the glory of God, from a principle of love to him, and a conscientious regard to his will, shall have a great reward, though it may please God to give him little success. Has not all this reasoning the same force still? Ministers are still barely instruments in God’s hand, and depend as entirely as ever on his blessing, to give the increase to their labours. Without this they are nothing; with it their part is so small, that they hardly deserve to be mentioned. May their hearts and hands be more united; and, retaining a due sense of the honour God doth them in employing them, may they faithfully labour, not as for themselves, but for the great Proprietor of all, till the day come when he will reward them in full proportion to their fidelity and diligence! For we are labourers together, &c. — Greek, ???? ??? ????? ???????? , we are fellow- labourers of God; or, we are God’s labourers, and fellow-labourers with each other. Ye are God’s husbandry — Or God’s tillage, God’s cultivated ground: a comprehensive word, taking in a field, a garden, and a vineyard. This is the sum of what went before. Ye are God’s building — This refers to what follows. 1 Corinthians 3:9 For we are labourers together with God: ye are God's husbandry, ye are God's building. 1 Corinthians 3:10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 1 Corinthians 3:10-11 . According to the grace of God — This he premises, lest he should seem to ascribe any thing to himself; as a wise master-builder — A skilful architect, directed by divine wisdom; I have laid the foundation — Jesus Christ and him crucified, a foundation sufficient to support the whole fabric of Christianity, with all its blessed effects: and another buildeth thereon — Succeeding teachers bestow further labour for your instruction and edification. But let every man — Every minister; take heed how he buildeth thereon — That all the doctrines which he teaches may be consistent with the foundation. For other foundation — On which the whole church, with all its doctrines, privileges, and duties, may be built; can no man lay — How much soever he may endeavour to do it; than that which is laid — In the counsels of divine wisdom, in the prophecies and promises of the Old Testament, and in the preaching of Christ himself and his apostles, St. Paul in particular; which is Jesus Christ — Who in his person and offices, in his love and sufferings, his humiliation and exaltation, his atoning death, his victorious resurrection, his glorious ascension, and his prevalent intercession, is the firm, immoveable rock of ages; a foundation every way sufficient to bear all the weight that God himself, or the sinner, when he believes, can lay upon him, even to support his immortal hopes. Christ, in his prophetic office, as a teacher come from God, is the foundation of all the doctrines of Christianity, and as made of God unto us wisdom, the source of our knowledge of, and faith in those doctrines: in his priestly office, atoning and interceding for us, he is the foundation of all the privileges of Christianity; and, when made of God unto us righteousness, puts us in possession of those privileges; in his kingly office he is the foundation of all the duties of Christianity, and when made of God unto us sanctification, of our power to perform those duties; for when the tree is good, the fruit is good; when we are created anew in Christ Jesus, good works are the never-failing consequence, Ephesians 2:10 . Add to this, that as the firstborn of them that sleep, and our forerunner into glory, he is the foundation of all our hopes; and when made of God unto us complete and eternal redemption, he brings us to the enjoyment of the blessings hoped for. 1 Corinthians 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 1 Corinthians 3:12 . If any man build upon this foundation — Thus firmly laid; gold, silver, precious stones — The most valuable materials in nature, the most solid, durable, and precious, and which can bear the fire. And here they stand for true, firm, and important doctrines; doctrines necessary to be known, believed, and laid to heart, and which, when so received, fail not to build up the people of God in faith, love, and obedience; rendering them wise unto salvation, holy and useful here, and preparing them for eternal life hereafter. The apostle mentions next, as materials wherewith some might possibly build, and with which indeed many have built in all ages, wood, hay, and stubble; materials flimsy, unsubstantial, worthless, if compared with the former, and which cannot bear the fire. And these are here put, not merely for false doctrines, condemned or unsupported by the word of God, or doctrines of human invention, but all ceremonies, forms, and institutions, which have not God for their author, and are neither connected with, nor calculated to promote, the edification and salvation of mankind: all doctrines that are unimportant, and not suited to the state and character of the hearers; all but the vital, substantial truths of Christianity. To build with such materials as these, if it do not absolutely destroy the foundation, yet disgraces it; as a mean edifice, suppose a hovel, consisting of nothing better than planks of wood, roughly put together, and thatched with hay and stubble, would disgrace a grand and expensive foundation, laid with great pomp and solemnity. 1 Corinthians 3:13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 1 Corinthians 3:13 . Every man’s work shall be made manifest — God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil, Ecclesiastes 12:14 . There is nothing covered that shall not be revealed, neither hid, that shall not be known. But the apostle’s primary meaning here is, that it shall be made manifest what kind of materials every spiritual builder uses, that is, what kind of doctrines every minister of Christ preaches, whether they are true or false, important or trivial, calculated to produce genuine repentance, faith, and holiness in the hearers, or not; to promote the real conversion of sinners, and edification of believers, or otherwise: and of consequence, what kind of converts every minister makes, whether they be such as can stand the fiery trial or not. For the day shall declare it — Perhaps, 1st, ? ????? ??????? , might be rendered, time will declare it; for time, generally a little time, manifests whether a minister’s doctrine be Scriptural and sound, and his converts genuine or not. If his preaching produce no saving effect upon his hearers, if none of them are reformed in their manners, and renewed in their hearts; if none of them are turned from sin to righteousness, and made new creatures in Christ Jesus, there is reason to suspect the doctrine delivered to them is not of the right kind, and therefore is not owned of God. 2d, The expression means, The day of trial shall declare it; (see 1 Peter 4:12 ;) for a day of trial is wont to follow a day of merciful visitation; a time of suffering to succeed a season of grace. Where the gospel is preached, and a church is erected for Christ, the religion of such as profess to receive the truth is generally, in the course of divine providence, put to the test; and if it be a fabric of wood, hay, and stubble, and not of gold, silver, and precious stones, it will not be able to bear the fiery trial, but will certainly be consumed thereby. The religion (if it can be called religion) of those who are not grounded on, and built up in Christ, ( Colossians 2:7 ,) will evaporate like smoke from wood, hay, and stubble, in the day of trial. But, 3d, and especially the day of final judgment, the great day of the Lord, is here intended, and this day shall declare it; shall declare every man’s work to all the universe: because it shall be revealed by fire — Which shall consume the earth with its increase, and shall melt down the foundations of the mountains; the heavens and the earth, which are now, being kept in store, reserved unto fire, against the day of judgment and perdition of ungodly men, 2 Peter 3:7 . And the fire shall try every man’s work — As fire tries metals, and finds out and separates whatever dross is mixed with them; or, as the fire of that great and awful day will penetrate the earth to its centre, and consume whatever is combustible, so shall the strict process of the final judgment try, not only the religion of every private Christian, but the doctrine of every public teacher, and manifest whether it came up to the Scripture standard or not. Although there is here a plain allusion to the general conflagration, yet the expression, when applied to the trying of doctrines, and consuming those that are wrong, and the trying of the characters of professors, is evidently figurative; because no material fire can have such an effect on what is of a moral nature. 1 Corinthians 3:14 If any man's work abide which he hath built thereupon, he shall receive a reward. 1 Corinthians 3:14-15 . If any maws work abide which he hath built, &c. — If the superstructure which any minister of Christ raises on the true foundation, if the doctrines which he preaches can bear the test by which they shall be tried at that day, as being true, important, and adapted to the state of his hearers; and the converts which he makes by preaching these doctrines, be of the right kind, truly regenerated and holy persons, he shall receive a reward — In proportion to his labours. If any man’s work shall be burned — If the doctrines which any minister preaches cannot bear the test of the great day, as being false or trivial, or not calculated to convert and edify his hearers; or if the converts which he makes by preaching such doctrines be only converts to some particular opinion, or mode of worship, or form of church government, or to a certain sect or party, and not converts to Christ and true Christianity, to the power as well as the form of godliness, to the experience and practice, as well as to the theory of true religion, and therefore cannot stand in that awful judgment, he shall suffer loss — Shall lose his labour and expectation, and the future reward he might have received, if he had built with proper materials; as a man suffers loss who bestows his time and labour on the erection of a fabric of wood, hay, and stubble, which is afterward consumed. But he himself — That preacher himself; shall be saved — Supposing he himself be a true disciple of Christ, built up in faith and holiness on the true foundation; yet so as by fire — As narrowly as a man escapes through the fire, when his house is all in flames about him: or rather, if so be that his own religion, his personal faith and holiness, can bear both the fiery trial which he may be called to pass through on earth, whether of reproach and persecution, or of pain and affliction, or any other trouble, and also the decisive trial of the last day. Let it not be supposed by any that the apostle is here putting a case that never occurs, or can occur: such cases, there is reason to believe, have often occurred, and still do and will occur; in which ministers, who are themselves real partakers of the grace of Christ, and truly pious, yet, through error of judgment, attachment to certain opinions, or a particular party, or under the influence of peculiar prejudices, waste their time, and that of their hearers, in building wood, hay, and stubble, when they should be labouring to raise an edifice of gold, silver, and precious stones; employ themselves in inculcating unessential or unimportant, if not even false doctrines, when they ought to be testifying with sincerity, zeal, and diligence, the genuine gospel of the grace of God. Dr. Macknight, who considers the apostle as speaking in these verses, not of the foundation and superstructure of a system of doctrines, “but of the building or temple of God, consisting of all who profess to believe the gospel,” gives us the following commentary on the passage: “Other foundation of God’s temple, no teacher, if he teaches faithfully, can lay, except what is laid by me, which is Jesus, the Christ, promised in the Scriptures. Now if any teacher build on the foundation, Christ, sincere disciples, represented in this similitude by gold, silver, valuable stones; or if he buildeth hypocrites, represented by wood, hay, stubble, every teacher’s disciples shall be made manifest in their true characters; for the day of persecution, which is coming on them, will make every one’s character plain, because it is of such a nature as to be revealed by the fire of persecution: and so that fire, falling on the temple of God, will try every teacher’s disciples, of what sort they are. If the disciples, which any teacher has introduced into the church, endure persecution for the gospel without apostatizing, such a teacher shall receive the reward promised to them who turn others to righteousness, Daniel 12:3 . If the disciples of any teacher shall, in time of persecution, fall away, through the want of proper instruction, he will lose his reward; he himself, however, having in general acted sincerely, shall be saved; yet, with such difficulty, as one is saved who runs through a fire.” But, as by the foundation, which he says he had laid, the apostle undoubtedly meant the doctrine concerning Christ, and salvation through him, it seems more consistent with his design to interpret what refers to the superstructure attempted to be raised by different builders, of doctrines also, and not of persons introduced by them into the Christian Church: and to understand him as cautioning the Corinthians against disfiguring and destroying the beautiful edifice, by inculcating tenets which were heretical, and pernicious to the souls of men, and would not stand the test of the approaching fiery trial. Thus what follows. 1 Corinthians 3:15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. 1 Corinthians 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 1 Corinthians 3:16-17 . Know ye not, &c. — As if he had said, You should also lake heed what doctrine you deliver, lest by teaching what is false, unimportant, or improper to be taught, you should defile or destroy the temple of God; that ye — True believers, genuine Christians; are the temple of God — Whether considered collectively as a church, ( Ephesians 2:21 ; 1 Timothy 3:15 ,) or as individuals and members of one, ( 1 Corinthians 6:19 ; 2 Corinthians 6:16 ; Ephesians 2:22 ; Hebrews 3:6 ; 1 Peter 2:5 ,) being set apart from profane uses, and dedicated to his service, among whom, and in whom, he manifests his gracious presence by his Spirit. See on Romans 8:9 . If any man defile, corrupt — Or destroy rather, (as it seems the word ??????? should be rendered,) that is, should divide and scatter a Christian church or society, by schisms or unscriptural doctrines, or leaven with error, and lead into sin, a real Christian; him shall God destroy — Punish with eternal condemnation and wrath; so that he shall not be saved at all, not even as through fire: for the temple of God is holy — Consecrated to him, separated from all pollution, and to be considered as peculiarly sacred; and therefore it is an awful thing to do any thing which tends to destroy it. Which temple ye are — Called and intended to be such. 1 Corinthians 3:17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 1 Corinthians 3:18-20 . Let no man deceive himself — Neither teacher, by propagating errors through pride of his own understanding; nor hearers, by a factious preferring of one above another for his gifts. If any man among you seemeth to be wise in this world — Be wise with respect to the things of this world only, and on that account be puffed up with pride; let him become a fool — Such as the world accounts so; let him renounce his carnal wisdom, and submit to the doctrine of the gospel, which the world considers as folly; that he may be — Prove himself to be, wise — Namely, spiritually, and in God’s account; wise in matters that concern his everlasting salvation. For the wisdom of this world — However men may boast of it, and think highly of themselves because they suppose they possess it; is foolishness with God — Is accounted so by him. For it is written, ( Job 5:13 , where see the note,) He taketh the wise in their own craftiness — Not only while they think they are acting wisely, but by their very wisdom, which itself is their snare, and the occasion of their destruction. In other words, they are entangled and brought to ruin by those subtle contrivances, whereby they thought to secure themselves. The Lord knoweth the thoughts of the wise — The worldly wise, or of those that think themselves wise; that they are vain — Empty, foolish, unprofitable, ineffectual to secure themselves against God. 1 Corinthians 3:19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 1 Corinthians 3:20 And again, The Lord knoweth the thoughts of the wise, that they are vain. 1 Corinthians 3:21 Therefore let no man glory in men. For all things are yours; 1 Corinthians 3:21-23 . Therefore — Upon the whole, considering all that has been advanced, and especially considering in what view the great God regards these things which we are so ready to value ourselves upon; let no man glory in men — So as to divide into parties on their account; for all things are yours — And we in particular. We are not your lords, but rather your servants: whether Paul, or Apollos, or Cephas — We are all equally yours, to serve you for Christ’s sake: or the world — This leap, from Peter to the world, greatly enlarges the thought, and argues a kind of impatience of enumerating the rest. Peter, and every one in the whole world, however excellent in gifts, or grace, or office, are also your servants for Christ’s sake; or life or death — These, with all their various circumstances, are disposed as will be most for your advantage; or things present — On earth, or things to come — In heaven. Contend therefore no more about these little things, but be ye united in love as ye are in blessings. And ye are Christ’s — His property, his subjects, his members; and Christ is God’s — As Mediator, he acted as his Father’s servant, and referred all his services to his Father’s glory. Others understand the passage thus: “All things are appointed for your good, and ye are appointed for Christ’s honour, and Christ for God’s glory.” 1 Corinthians 3:22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 1 Corinthians 3:23 And ye are Christ's; and Christ is God's. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 1 Corinthians 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 6 Chapter 5 DIVINE WISDOM IN the preceding paragraph Paul has explained why he had proclaimed the bare facts regarding Christ and His crucifixion and trusted to the Cross itself to impress the Corinthians and lead them to God, and why he had resisted the temptation to appeal to the Corinthian taste for rhetoric and philosophy by exhibiting Christianity as a philosophy. He believed that where conversion was the object of preaching no method could compare in efficiency with the simple presentation of the Cross. But sometimes he found himself in circumstances in which conversion could not be his object. He was occasionally called, as preachers in our own day are regularly called, to preach to those who were already Christians. And he tells us that in these circumstances, speaking "among the perfect," or in presence of fairly mature Christians, he made no scruple of unfolding the "wisdom" or philosophy of Christ’s truth. To expound the deeper truths revealed by Christ was useless or even hurtful to mere "babes" in Christ or to those who as yet were not even born again; but to the adolescent and to those who might lay claim to have attained some firm manhood of Christian character, he was forward to teach all he himself knew. These words, "Howbeit we speak wisdom among them that are perfect," he makes the text of the following paragraph, in which he proceeds to explain (1) what the wisdom is; (2) how he speaks it; (3) to whom he speaks it. I. First, the wisdom which he speaks among the perfect, though eminently deserving of the name, is not on a level with human philosophies, nor is it of a similar origin. It is not just one more added to human searches after truth. The princes of this world, its men of light and leading, have had their own theories of God and man, and yet have really "come to nought." The incompetence of the men and theories that actually control human affairs is put beyond a doubt by the crucifixion of Christ. In the person of Christ the glory of God was manifested as a glory, in which man was to partake; had there been diffused among men any true perception of the real nature of God, the Crucifixion would have been an impossibility. The fact that God’s incarnate glory was crucified is a demonstration of the insufficiency of all previous teaching regarding God. But the wisdom taught by Paul is not just one theory more, devised by the speculative ingenuity of man; it is a disclosure made by God of knowledge unattainable by human endeavour. The three great sources of human knowledge-seeing, hearing, and thought-alike fail here. "Eye hath not seen, ear hath not heard, it has not entered into the heart of man to conceive," this wisdom. Hitherto it has been a mystery, a thing hidden; now God has Himself revealed it. What the contents of this wisdom are, we can readily perceive from such specimens of it as Paul gives us in his Epistle to the Ephesians and elsewhere. It is a declaration of the Divine purpose towards man, or of "the things which God hath prepared for them that love Him." Paul delighted to expatiate on the far-reaching results of Christ’s death, the illustrations it gives of the nature of God and of righteousness, its place as the grand moral centre, holding together and reconciling all things. He delights to show the superiority of the Gospel to the Law and to build up a philosophy of history which sheds light on the entire plan of God’s training of men. The purpose of God and its fulfilment by the death of Christ he is never weary of contemplating, nor of showing how out of destitution, and disease, and war, and ignorance, and moral ruin, and what seemed a mere wreck of a world there were to be brought by this one healing element the restoration of man to God and to one another, fellowship with God and peace on earth, in short a kingdom of God among men. He clearly saw how through all that had previously happened on earth, and through all that men had thought, preparation had been made for the fulfilment of this gracious purpose of God. These were "the deep things of God" which caused him to see how different was the wisdom of God from the wisdom of men. This "wisdom" which Paul taught has had a larger and more influential place in men’s minds than any other system of human thought. Christendom, has seen Christ through Paul’s eyes. He interpreted Christianity to the world, and made men aware of what had been and was in their midst. Men of the largest faculty, such as Augustine and Luther, have been unable to find a religion in Christ until they entered His school by Paul’s door. Stumbling at one or two Jewish peculiarities which attach to Paul’s theology, some modern critics assure us that, "after having been for three hundred years"-and they might have said for fifteen hundred years-"the Christian doctor par excellence, Paul is now coming to an end of his reign." Matthew Arnold, with truer discernment, if not on sounder grounds, predicts that "the doctrine of Paul will arise out of the tomb where for centuries it has lain buried. It will edify the Church of the future. It will have the consent of happier generations, the applause of less superstitious ages. All will be too little to pay half the debt which the Church of God owes to this least of the Apostles, who was not fit to be called an Apostle, because he persecuted the Church of God."’ We may find in Paul’s writings arguments which, however convincing to the Jew, are not convincing to us; we may prefer his experimental and ethical to his doctrinal teaching; some estimable people can only accept him when they have purged him of his Calvinism; others shut their eyes to this or that which seems to them a blot in his writings; but the, fact remains that it is to this man we owe our Christianity. It was he who disengaged from the dying body of Judaism the newborn religion and held it aloft in the eye of the world as the true heir to universal empire. It was he whose piercing intellect and keen moral discernment penetrated to the very heart of this new thing, and saw in it a force to conquer the world and to rid men of all bondage and evil of every kind. It was he who applied to the whole range of human life and duty the inexhaustible ethical force which lay in Christ, and thus lifted at one effort the heathen world to a new level of morality. He was the first to show the superiority of love to law, and to point out how God trusted to love, and to summon men to meet the trust God thus reposed in them. We cannot measure Paul’s greatness, because the light he has himself shed has made it impossible for us to put ourselves back in imagination into the darkness through which he had to find his way. We can but dimly measure the strength that was required to grasp as he grasped the significance of God’s manifestation in the flesh. Paul then used two methods of teaching. In addressing those who had yet to be won to Christ, he used the foolishness of preaching, and presented to them the Cross of Christ. In addressing those who had already owned the power of the Cross and made some growth in Christian knowledge and character, he enlarged upon the significance of the Cross and the light it threw on all moral relations, on God and on man. And even in this department of his work he disclaims any desire to propagate a philosophy of his own. The system of truth he proclaims to the Christian people is not of his own devising. It is not in virtue of his own speculative ability he has discovered it. It is not one of the wisdoms of this world, having its origin in the brain of an ingenious theorist. On the contrary, it has its origin in God, and partakes therefore of the truth and stability attaching to the thoughts of God. II. But if it be undiscoverable by man, how does Paul come to know it? To the Corinthian intelligence there seemed but these three ways of learning anything: seeing, hearing, or thinking; and if God’s wisdom was attainable by none of these, how was it reached? Paul proceeds to show how he was enabled to "speak" this wisdom. He does this in vers. 10-13 { 1 Corinthians 2:10-13 }, in which his chief affirmations are that the Spirit of God alone knows the mind of God, that this Spirit has been given to him to reveal to him God’s mind and to enable him to divulge that mind to others in suitable words. 1. The Spirit of God alone knows the mind of God and searches its deep things, just as none but the spirit of man which is in him knows the things of man. "There is in every man a life hidden from all eyes, a world of impressions, anxieties, aspirations, and struggles, of which he alone, in so far as he is a spirit-that is to say, a conscious and personal being-gives account to himself. This inner world is unknown to others, except in so far as he reveals it to them by speech." And if we are baffled often and deceived regarding human character and find ourselves unable to penetrate to the "deep things" of man, to his inmost thoughts and motives, much more is it true that "the deep things" of God are wholly beyond our ken and are only known by the Spirit of God which is in Him. A vague and uncertain guess, possibly not altogether wrong, probably altogether wrong, is all we can attain to. 2. And still more certainly true is this of God’s purposes. Even though you flatter yourself you know a man’s nature, you cannot certainly predict his intentions. You cannot anticipate the thoughts of an able man whom you see designing a machine, or planning a building, or conceiving a literary work; you cannot say in what form a vindictive man will wreak his vengeance; nor can you penetrate through the abstracted look of the charitable and read the precise form his bounty will take. Every great work even of man comes upon us by surprise; the various inventions that facilitate business, the new poems, the new books, the new works of art, have never been conceived before. They were hidden mysteries until the originating mind disclosed them. And much more were God’s intentions and His method of accomplishing inconceivable by any but Himself. What God’s purpose was in creating man, what He designed to accomplish through the death of Christ, what was to be the outcome of all human life, and temptation, and struggle-these things were God’s secret, known only to the Spirit of God that was in Him. 3. This Spirit, Paul declares, was given to him, and revealed to him God’s purposes, "the things which are freely given to us of God." He had received "not the spirit of the world," which would have enabled him only to theorise, and speculate, and create another "wisdom of this world"; but he had received "the Spirit which is of God," and this Spirit had revealed to him "the things which God hath prepared for them that love Him." We may think of revelation either as the act of God or as it is received by man. God reveals Himself in all He does, as man discloses his character in all he does. With God’s first act therefore in the remotest past revelation began. As yet there was none to receive the knowledge of God, but God showed His nature and His purpose as soon as He began to do anything. And this revelation of Himself has continued ever since. In the world around us and the earth on which we live God reveals Himself; "the things which are made," as Paul says, "give us clearly to see and understand the invisible things of God, His unseen nature, from the creation of the world." Still more fully is God’s nature revealed in man: in conscience, distinguishing between right and wrong; in the spirit craving fellowship with the Eternal. In the history of nations, and especially in the history of that nation which founded itself upon its idea of God, He revealed Himself. By guiding it, by delivering it from Egypt, by punishing it, God made Himself known to Israel. And at length in Jesus Christ God gave the fullest possible manifestation of Himself. The veil was entirely lifted, and God came as much as possible into free intercourse with His creatures. He nut Himself within reach of our knowledge. But it was not enough that God be revealed objectively in Christ; there must also be a subjective revelation within the soul of the beholder. It was not enough that God be manifested in the flesh and men be allowed to draw such inferences as they could from that manifestation; but, in addition to this, God gave His Spirit to Paul and others that they might see the full significance of that manifestation. It was quite possible for men to be witnesses of the objective revelation without understanding it. The open eye is needed as well as outward light. And Paul everywhere insists upon this: that he had received his knowledge of Divine truth by revelation, not by the mere exercise of his own unaided thought, but by a spiritual enlightenment through the gift of God’s Spirit. The presence of God’s Spirit in any man can of course only be verified by the results. God’s Spirit working in and by means of man’s nature cannot be known in separation from the man’s spirit and the work done in that spirit. This inward revelation which Paul refers to is accomplished by the action of the Divine Spirit on the human faculties, quickening and elevating these faculties. The revelation or new knowledge acquired by Paul was given by God, but at the same time was acquired by Paul’s own faculties, so that it remained with him always, just as the knowledge we naturally acquire remains with us and can be freely used by us. An inward revelation can come to a man only in the form of impressions, convictions, thoughts arising in his own mind. Paul knew that his knowledge was a revelation of God, not by the suddenness with which it was imparted, not by supernatural appearances accompanying it, not by any sense or consciousness of another Spirit working with his own, but by the results. It is always the substance or content of any revelation which proves its origin. Paul knew he had the mind of Christ because he found that he could understand Christ’s words and work, could perfectly sympathise with His aims and look at things from Christ’s point of view. In their humility, many persons shrink from making this affirmation here made by Paul; they cannot ever unhesitatingly affirm that the Spirit of God is given them or that they have the mind of Christ. Such persons should recognise that it was the very humility of Paul which enabled him so confidently to affirm these things of himself. He knew that the knowledge of Christ’s purposes he had and the sympathy with them were the evidence of God’s Spirit working in him. He knew that without God’s Spirit he himself could never have had these thoughts. And it is-when we recognise our own insufficiency most that we are readiest to confess the presence of God’s Spirit. 4. But Paul makes a further affirmation. Not only is the knowledge he has of Divine things a revelation made by God’s Spirit to him, but the words in which he declares this revelation to others are taught him by the same Spirit: "which things we also speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual." The meaning of these last words is doubtful. They either mean "fitting spiritual words to spiritual truths," or "applying spiritual truths to spiritual people." The sense of the passage is not materially altered whichever meaning is adopted. Paul distinctly affirms that as his knowledge is gained by God’s revealing it to him, so his utterance of this knowledge is by the inspiration of God. The spirit of the world produces its philosophies and clothes them in appropriate language. The philosophies with which the Corinthians were familiar taught how the world was made and what man’s nature is, and they did so in language full of technicalities and adorned with rhetorical devices. Paul disclaimed this; both his knowledge and the form in which he taught it were dictated, not by the Spirit of this world, but by the Spirit of God. The same truths which Paul declared might have been declared in better Greek than he used, and they might have been embellished with illustrative matter and references to their own authors. This style of presenting Divine truth may have been urged upon Paul by some of his Corinthian hearers as far more likely to find entrance into the Greek mind. But Paul refused to allow his style to be formed by human wisdom and the literary methods of secular authors, and thought it more suitable to proclaim spiritual truth in spiritual language and in words which were taught him by the Holy Ghost. This statement of Paul may be construed into a guarantee of the general accuracy of his teaching; but it was not intended to be that. Paul did not express himself in this way in order to convince men of his accuracy, still less to convince them that every word he uttered was infallibly correct; what he intended was to justify his use of a certain kind of language and a certain style of teaching. The spirit of this world adopts one method of insinuating knowledge into the mind; the Spirit of God uses another method. It is the latter Paul adopts. That is what he means to say, and it is obvious from this statement of his we can gather nothing regarding verbal inspiration or the infallibility of every word he spoke. It might indeed seem a very simple and sound argument were we to say that Paul affirms that the words in which he embodies his teaching are taught him by the Holy Ghost, and that therefore there can be no error in them. But to interpret the words of any writer with no regard to his intention in writing them is voluntarily to blind ourselves to their true meaning. And Paul’s intention in this passage is to contrast two methods of teaching, two styles of language, the worldly or secular and the spiritual, and to affirm that the style which he adopted was that which the Holy Ghost taught him. An artist whose work was criticised might defend himself by saying, "I have been trained in the Impressionist school," or "I use the principles taught me by Ruskin," or "I am a pupil of this or the other great teacher"; but these replies, while quite relevant as a defence and explanation of the particular style of painting he has adopted, are not intended to identify the work of the scholar with that of the master, or to insinuate that the master is responsible for all the pupil does. Similarly Paul’s reply is relevant as an explanation of his reason for refusing to use the methods of professional rhetoricians in teaching his spiritual truths. "Spiritual modes of presenting truth and an avoidance of rhetorical artifice and embellishment accord better with what I have to say." Whoever gathers from this that every individual word Paul spoke or wrote is absolutely the best does so at his own risk and without Paul’s authority. Certainly it was not Paul’s intention to make any such statement. And it is quite as dangerous to put too much into Paul’s words as to put too little. III. Having shown that the wisdom he teaches is spiritual, and that his method of teaching it is spiritual, he proceeds finally to show that it can be taught only to spiritual persons. "The spiritual man judgeth all things"; he can discern whether he is "among the perfect" or among the carnal, whether he may speak wisdom or must confine himself to elementary truth. But, on the other hand, he himself cannot be judged by the carnal man. It is in vain that rudimentary believers find fault with Paul’s method of teaching; they cannot judge him, because they cannot understand the mind of the Lord which guides him. It would have served no purpose to teach spiritual wisdom in Corinth, for the members of that Church were as yet only babes in Christ, carnal and not spiritual. Their carnality was proved by their factiousness. They were still governed by the passions which rule the natural man. And therefore Paul fed them with milk, and not with strong meat; with the simple and affecting Gospel of the Cross, and not with those high and far-reaching deductions from it which he divulged among prepared and sympathetic spirits. In the distinctions of men into natural, carnal, and spiritual Paul here shows how untrammelled he was by theological technicalities, and how straight he looked at facts. He does not divide men summarily into believers and unbelievers, classing all believers as spiritual, all unbelievers as carnal. He does not unchurch all who are not spiritual. He may be disappointed that certain members of the Church are carnal and are very slow in growing up to the maturity of Christian manhood, but he does not deny such carnal persons a place in the Church. He gives them time. He does not flatter them or deceive them as to their condition. He neither counts them as perfect nor repudiates them as unregenerate. He allows they are born again; but as the babe is apparently a mere animal, exhibiting no qualities of mind or heart, but only animal instincts, and yet by care and suitable nourishment develops into adult man, so the Christian babe may as yet be carnal, with very little to differentiate him from the natural man, yet the germ of the spiritual Christian may be there, and with care and suitable nourishment will grow. The confidence which Paul here expresses regarding his superiority to the judgment of carnal men is a superiority inseparable from knowledge in any department. Truth carries with it always a self-evidencing power, and whoever attains a clear perception of truth in any branch of knowledge is aware that it is the truth he has attained. When the mind has been long puzzling over a difficulty and at last sees the solution, it is as if the sun had risen. The mind is at once convinced. No one had ever greater right than Paul to say, "I have the mind of Christ." Every day of his life said the same thing. He at once entered into Christ’s mind and more than any other man carried it out. It was by his moral sympathy with Christ’s aims that he entered so completely into the knowledge of His person and work. He lived his way into the truth. And all our best knowledge is reached in the same way. The truths we see most clearly and have deepest assurance of are those which our own experience has taught us. Spiritual truth is of a kind which only spiritual men can understand. Spiritual men are those who can say, with Paul, "We have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God." What men’s eyes need especially to be opened to is the bounty of God and the consequent wealth and hopefulness of human life, Paul’s wondering delight in God’s grace and loving adaptation of Himself to human needs continually finds utterance in his writings. His own sense of unworthiness magnified the forgiving mercy of God. He rejoiced in a Divine love which was passing knowledge, but which he knew could be relied upon to the utmost. The vision of this love opened to his hope a vista of happiness. There is a natural joy in living that all men can understand. This life in many ways appeals to our thirst for happiness, and often it seems as if we needed nothing more. But, in one way or other, most of us learn that what is naturally presented to us in this world is not enough, indeed only brings in the long run anxiety and grief. And then it is that, by God’s grace, men come to find that this life is but a small lagoon leading to, and fed by, the boundless ocean of God’s love beyond. They learn that there is a hope that cannot be blighted, a joy that is uninterrupted, a fulness of life that meets and satisfies every instinct, and affection, and purpose. They begin to see the things that God hath prepared for them that love Him, the things that are freely given to us of God "freely given," given without desert of ours, given to make us happy, given by a love that must find expression. But to know and appreciate the things which are freely given to us of God a man must have the Spirit of God. For God’s gifts are spiritual; they attach to character, to what is eternally ours. They cannot be received by those who refuse the severity of God’s training and are not alive to the reality of spiritual growth, of passing from a carnal to a spiritual manhood. The path to these eternal, all-satisfying joys may be hard; Christ’s path was not easy, and they who follow Him must in one form or other have their faith in the unseen tested. They must really, and not only in word, pass from dependence on this present world to dependence on God; they must somehow come to believe that underneath and in all we here see and experience lies God’s unalterable, unmingled love, that ultimately it is this they have to do with, this that explains all. How soon do men think they have exhausted the one inexhaustible, the love and resources of God; how quickly do men weary of life, and think they have seen all and know all; how ready are men to conclude that for them existence is a failure and can yield no perfect joy, while as yet they know as little of the things God has prepared for them that love Him as the new-born babe knows of the fife and experiences that lie before it. You have but touched the hem of His garment; what must it be to be clasped to His heart? Happy they to whom the darkness of this world reveals the boundless distances of the starry heaven, and who find that the blows which have shattered their earthly happiness have merely broken the shell which confined their true life and have given them entrance into a world infinite and eternal. Chapter 6 GOD’S HUSBANDRY AND BUILDING PAUL having abundantly justified his method of preaching to the Corinthians, and having shown why he contented himself with the simple presentation of the Cross, resumes his direct rebuke of their party spirit. He has told them that they were as yet unfit to bear the "wisdom" which he taught in some Churches, and the very proof of their immaturity is to be found in their partisanship. "While one saith, I am of Paul, and another, I am of Apollos, are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed?" The teachers by whose names they were proud to be known were not founders of schools nor heads of parties, who sought recognition and supremacy; they were "ministers," servants who were used by a common Lord to rouse faith, not in themselves, but in Him. Each had his own gifts and his own task. "I have planted." To me it was given to found the Church at Corinth. Apollos came after me, and helped my plant to grow. But it was God Himself who gave the vital influence requisite to make our work efficacious. Apollos and I are but one instrument in God’s hand, as the man who sets the sails and he who holds the helm are one instrument used by the master of the ship, or as the mason who hews and the builder who sets the stones in their places are one instrument for the carrying out of the masterbuilder’s design. "We are fellow labourers used by God; ye are God’ husbandry, God’s building." Throughout this paragraph it is this thought that Paul dwells upon: that the Church is originated and maintained, not by men, but by God. Teachers are but God’s instruments; and yet, being human instruments, they have each his own responsibility, as each has his own part of the one work. From this truth that God alone is the Giver of spiritual life and that the Church is His building several inferences may be drawn. 1. Our praise for any good we have received of a spiritual kind should be given, not solely to men, but mainly to God. The Corinthians were conscious that in receiving Christianity they had received a very great boon. They felt that gratitude was due somewhere. The new thoughts they had of God, the consciousness of Christ’s eternal love, the hope of immortality, the sustaining influence of the friendship of Christ, the new world they Seemed to live in-all this made them think of those who had brought them this new happiness. But Paul was afraid lest their acknowledgment of himself and Apollos should eclipse their gratitude to God. People sometimes congratulate themselves on having adopted a good style of religion, not too sentimental, not sensational and spasmodic, not childishly external, not coldly doctrinal; they are thankful they lit upon the books they read at a critical time of their spiritual and mental growth; they can clearly trace to certain persons an influence which they know strengthened their character; and they think with gratitude and sometimes with excessive admiration of such books and persons. Paul would say to them, It is not culpable to think with gratitude of those who have been instrumental in furthering your knowledge of the truth or your Christian life; but always remember that you are God’s husbandry and God’s building, and that it is to Him all your praise must ultimately go. 2. It is to God we must look for all further growth. We must use the best books; we must put ourselves under influences which we know are good for us, whatever they are for others; we must conscientiously employ such means of grace as our circumstances permit; but, above all, we must ask God to give the increase. No doubt the use of the means God uses to increase our life is a silent but constant prayer; still we are not mere trees planted to wait for such influences as come to us, but have wills to choose the life these influences bring and to open our being to the living God who imparts Himself to us in and through them. 3. If we are God’s husbandry and building, let us reverence God’s work in ourselves. It may seem a very rickety and insecure structure that is rising within us, a very sickly and unpromising plant; and we are tempted to mock the beginnings of good in ourselves and be disappointed at the slow progress the new man makes in us. Vexed at our small attainment, at the poor show among Christians our character makes, at the stunted appearance the plant of grace in us presents, we are tempted to trample it once for all out of sight. Grace sometimes seems to do so little for us in emergencies, and the transformation of our character seems so unutterably slow and shallow, that we are disposed to think the radical change we need can never be accomplished. But different thoughts possess us when we remember that this transformation of character is not a thing to be accomplished only by ourselves through a judicious choice and a persevering use of fit means, but is God’s work. There may be little appearance or promise of good in you; but underneath the little there is lies what is infinitely great, even the purpose and love of God himself. "Ye are God’s husbandry"; therefore hope becomes you. The deliverance of the human soul from evil, its redemption to purity and nobility-this is what engages all God’s care and energy. 4. For the same reason we must hope for others as for ourselves. It is the foundation of all hope to know that God has always been inclining men to righteousness and will always do so. So often we look sadly at the godlessness, and frivolity, and deep degradation and misery that abound, and feel as if the burden of lifting men to a higher condition lay all upon us; the ceaseless flow of human life into and out of the world, the hopeless conditions in which many are born, the frightful influences to which they are exposed, the extreme difficulty of winning even one man to good, the possibility that no more may be won and that the Christian stock may die out-these considerations oppress the spirit, and cause men to despair of ever seeing a kingdom of God on earth. But Paul could never despair because he was at all times convinced that the whole energy that ceaselessly goes forth from God goes forth to accomplish good, and nothing but good, and that among the good ends God is accomplishing there is nothing for which He has sacrificed so much and at which He so determinedly aims as the restoration of men to purity, love, and goodness. 5. But the chief inference Paul draws from the truth that the Church is God’s building is the grave responsibility of those who labour for God in this work. As for Paul’s own part in the work, the laying of the foundation, he says that was comparatively easy. There was no chance of his making a mistake there. "Other foundation can no man lay than that is laid, which is Jesus Christ." Any teacher who professes to lay another foundation thereby gives up his claim to be a Christian teacher. If anyone proceeds to lay another foundation than Christ, it is not a Christ