Verse-by-Verse Bible Commentary
1 Corinthians 3:1

Clarke's Commentary

CHAPTER III.

Because of the carnal, divided state of the people at Corinth,

the apostle was obliged to treat them as children in the

knowledge of sacred things, 1-3.

Some were for setting up Paul, others Apollos, as their sole

teachers, 4.

The apostle shows that himself and fellow apostles were only

instruments which God used to bring them to the knowledge of

the truth; and even their sowing, and watering the seed was

of no use unless God gave the increase, 5-8.

The Church represented as God's husbandry, and as God's

building, the foundation of which is Christ Jesus, 9-11.

Ministers must beware how and what they build on this

foundation, 12-15.

The Church of God is his temple, and he that defiles it shall

be destroyed, 16, 17.

No man should depend on his own wisdom; for the wisdom of the

world is foolishness with God, 18-20.

None should glory in man as his teacher; God gives his followers

every good, both for time and eternity, 21-23.

NOTES ON CHAP. III.

Verse 1 Corinthians 3:1. I, brethren, could not speak unto you as unto spiritual — This is a continuation of the preceding discourse. See the notes there (1 Corinthians 2:14, 1 Corinthians 2:15, and 1 Corinthians 2:16).

But as unto carnal — σαρκικοις, Persons under the influence of fleshly appetites; coveting and living for the things of this life.

Babes in Christ. — Just beginning to acquire some notion of the Christian religion, but as yet very incapable of judging what is most suitable to yourselves, and consequently utterly unqualified to discern between one teacher and another; so that your making the distinctions which you do make, so far from being a proof of mature judgment, is on the contrary a proof that you have no right judgment at all; and this springs from your want of knowledge in Divine things.

Bridgeway Bible Commentary

Lack of spiritual growth (3:1-9)

When Paul was in Corinth a year or two previously, he could not speak to the believers as spiritual people (such as those just described in 2:6-16), because they were then little different from ordinary, natural people of the world. They were babes in Christ and Paul treated them so. He did not find fault with them then, because one expects new converts to be like that; but he does find fault with them now, because they are still like that (3:1-2). They are like people ‘of the flesh’, people whose lives are characterized by the old sinful nature. They are like the people of the world that Paul has just been describing in Chapter 2. Their behaviour is not according to the wisdom of God, but according to the wisdom of the world. Their quarrels and divisions are proof of this (3-4).
Some of the Corinthians were exalting Paul, others exalting Apollos. But Paul and Apollos are not in opposition; they are working together. The work of God in Corinth is likened to a field in which Paul did the planting, and Apollos the watering. Though the two have different functions, both are necessary, but neither of them can make the plants grow. Only God can do that (5-6). Those who plant will not see as much fruit as those who water or those who reap. For that reason the reward does not depend on the fruit people see but on the work they faithfully carry out (7-9).

Coffman's Commentaries on the Bible

And I, brethren, could not speak unto you as spiritual, but as unto carnal, as unto babes in Christ.

Brethren … Tempering the stern things he was about to say, Paul began with this word of loving affection.

Spiritual … carnal … "There is little profit in seeking out the technical denotation of the Greek words from which these terms are translated, because Paul himself explained exactly what he meant. The SPIRITUAL were those who, after conversion, had continued to grow in the grace and knowledge of the Lord, no longer continuing as "babes in Christ." The CARNAL were those who were continuing to live like the unconverted, full of envy, jealousy and strife.

The background of Paul's words here was probably the allegation of false apostles (2 Corinthians 11:12-15), or teachers, who had made the simplicity of Paul's teaching (when the Corinthians were converted) an excuse to "criticize him as a shallow teacher," J. W. McGarvey, Commentary on First Corinthians (Cincinnati: Standard Publishing Company, 1916), p. 62. insinuating that Paul was deficient, as compared with themselves. This verse is thus a refutation of the false teachers. Paul flatly told the Corinthians that their immature spiritual condition rendered them incapable of receiving any more advanced instruction than he had provided.

It appears that some of the Corinthians had been impressed by the pretentious claims of false teachers; but Paul in this chapter affirmed that "Their philosophical pretense was a sign of their spiritual infancy, produced faction, tended to destroy the church (1 Corinthians 3:17), and resulted in no permanent value (1 Corinthians 3:12-15)." Henry H. Halley, Bible Handbook (Grand Rapids: Zondervan Publishing Company, 1927), p. 545. Speaking of such a false teacher, Macknight said, "He had represented Paul as either ignorant or unfaithful, and boasted concerning himself that he had given them complete instruction." James Macknight, Apostolical Epistles and Commentary (Grand Rapids: Baker Book House, 1969), p. 44.

Babes in Christ … It is evident from the next verse that Paul did not blame them for being immature at the time of their conversion; nevertheless this expression, as used by Paul, "was deprecatory." T. Teignmouth Shore, Ellicott's Commentary on the Holy Bible (Grand Rapids: Zondervan Publishing House, 1959), p. 295. See Hebrews 5:11 ff; Hebrews 6:11.

Barnes' Notes on the Whole Bible

And I, brethren - See 1 Corinthians 2:1. This is designed to meet an implied objection. He had said 1 Corinthians 2:14-16 that Christians were able to understand all things. Yet, they would recollect that he had not addressed them as such, but had confined himself to the more elementary parts of religion when he came among them. He had not entered upon the abstruse and difficult points of theology - the points of speculation in which the subtle Greeks so much abounded and so much delighted. He now states the reason why he had not done it. The reason was one that was most humbling to their pride; but it was the true reason, and faithfulness demanded that it should be stated. It was, that they were carnal, and not qualified to understand the deep mysteries of the gospel; and the proof of this was unhappily at hand. It was too evident in their contentions and strifes, that they were under the influence of carnal feelings and views.

Could not speak unto you as unto spiritual - “I could not regard you as spiritual - as qualified to enter into the full and higher truths of the gospel; I could not regard you as divested of the feelings which influence carnal people - the people of the world, and I addressed you accordingly. I could not discourse to you as to far-advanced and well-informed Christians. I taught you the rudiments only of the Christian religion.” He refers here, doubtless, to his instructions when he founded the church at Corinth. See the note at 1 Corinthians 2:13-15.

But as unto carnal - The word “carnal” here σάρκινοῖς sarkinois is not the same which in 1 Corinthians 2:14, is translated “natural” ψυχικός psuchikos. “That” refers to one who is unrenewed, and who is wholly under the influence of his sensual or animal nature, and is no where applied to Christians. “This” is applied here to Christians - but to those who have much of the remains of corruption, and who are imperfectly acquainted with the nature of religion; babes in Christ. It denotes those who still evinced the feelings and views which pertain to the flesh, in these unhappy contentions, and strifes, and divisions. “The works of the flesh are hatred, variance, emulations, wrath, strife, seditions, envyings” Galatians 5:20-21; and these they had evinced in their divisions; and Paul knew that their danger lay in this direction, and he therefore addressed them according to their character. Paul applies the word to himself Romans 7:14, “for I am carnal;” and here it denotes that they were as yet under the influence of the corrupt passions and desires which the flesh produces.

As unto babes in Christ - As unto those recently born into his kingdom, and unable to understand the profounder doctrines of the Christian religion. It is a common figure to apply the term infants and children to those who are feeble in understanding, or unable, from any cause, to comprehend the more profound instructions of science or religion.

Living By Faith: Commentary on Romans & 1st Corinthians

3:1-2: And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ. 2 I fed you with milk, not with meat; for ye were not yet able (to bear it): nay, not even now are ye able;

There is a clear connection between the opening verses in this chapter and the material in chapter 2. Paul had a wisdom when he came to Corinth (2:6, 7), and here we find he “could not speak” it. The reason? What stopped him from presenting the spiritual wisdom of the gospel? Verse one says the Corinthians were “carnal” (sarkinos). Spicq (3:241) said this means “not anti-spiritual, but they are non-spiritual.” A different word for carnal is used in verse 3 (sarkikos), and this second term means “flesh.” Thayer (p. 569) understood the second term in verse 3 to mean the Corinthians were “governed by mere human nature, not by the Spirit of God.” The second term “emphasizes sinful tones that are discordant with the divine” (Spicq, 3:240). When combined, both words show the lack of spiritual maturity among the Corinthians. Immaturity can come from both what people do and fail to do.

Another key word in verse one is “spiritual” (pneumatikos). Paul used this term 24 times in his writings and 15 of these times are in this book. This is the same word previously used in 2:13, 15 and more information about this term is given below. Since the Corinthians could not be treated as spiritual, Paul meant the Corinthians were “men and women who on many levels continued to be children, ‘babes in Christ’” (CBL, GED, 5:231).

“Babes” (nepios) is used several times in 1 Corinthians 13:11. Here the word describes spiritual immaturity. Brown (1:282) noted how in 1 Corinthians 3:1 “the spiritual is contrasted with the fleshly and the childish.” What Paul described can be compared to physical life. People go through four basic stages during a typical lifetime. First, there is life as a newborn. During this period children are often called “cute,” and they are basically helpless. They cannot say or do much. This is a time when children often fuss and even fight to get their way. They need around the clock care, never try to help themselves, and parents must regularly check on them. While babies need special care, a time comes when they are supposed to mature. Just as the “bib is one day traded for an apron,” so Christians are to increase in their spiritual maturity.

After infancy children begin to learn the basics. They learn to feed themselves, become “potty trained,” and begin to clean up their own messes. They learn basic skills such as tying their shoes. When the teen years come more responsibilities are given. In the teenage years young people begin to date, may enter into the work world, prepare to enter college, buy their first car, and begin to make noticeable contributions to their family unit. Then comes adulthood, a time for even more responsibilities.

Although this is the way life should progress, there are those who never grow up and this is wrong. “It may be forgivable in a child to sulk, to be liable to fits of uncontrolled temper, to refuse to play if he does not get his own way. And there are many adults-and in the Church-who are as childish in their behaviour as any child. Physically they are men and women; in matters of conduct they have never grown up” (Barclay, Hebrews, p. 50). “It is true that Jesus said that the greatest thing in the world is the childlike spirit; but there is a world of difference between the childlike and the childish spirit. Peter Pan, the boy who would not grow up, makes a charming play on the stage; but Peter Pan, the man and the woman who will not grow up, make a tragedy in real life” (ibid). Christians must grow in their Christian lives (this was even true for the apostles, John 16:12). For suggestions on how this growth can be accomplished, see the commentary on Hebrews 5:11-12.

The word spiritual has many different senses in the Scriptures. Wayne Jackson (Bible Words and Theological Terms Made Easy A Practical Handbook, pp. 169-170) noted how spiritual “(a) may refer to a being that is ‘spirit’ in nature, e.g., angels (Ephesians 6:12). (b) Spiritual may denote that which is from God, thus is lofty in its quality (Romans 7:14). (c) Spiritual may connote a person who has access to sacred revelation by supernatural means of the Spirit’s operation (1 Corinthians 2:6 ff). (d) The term may be set in contrast to the secular, as in ‘spiritual songs’ (Ephesians 5:19). (e) Spiritual may describe one who is knowledgeable and strong in the faith, as opposed to the uninformed, weak person (1 Corinthians 3:1; Galatians 6:1). Those who would possess the character of the ‘spiritual’ (cf. Galatians 6:1), must be ‘led by the Spirit’ and ‘walk by the Spirit,’ as the Spirit instructs via the written word (Ephesians 6:17). Thereby one is able to cultivate the ‘fruit of the Spirit’ (Galatians 5:16; Galatians 5:18; Galatians 5:22-23).”

Even though the Corinthians could not be taught as spiritual people, they were not like the “natural man” described in 2:14. If Paul had used the natural man phraseology from 2:14, he would have meant the Corinthians were unsaved. Because the Corinthians were Christians, Paul used unique wording (babes and carnal) to say they were children of God but spiritually weak. The members of this congregation needed “milk” instead of “meat.” Milk (gala) is found only a few times in the New Testament (the other places are 1 Corinthians 9:7; Hebrews 5:12-13; 1 Peter 2:2). The NASB does a wonderful job of capturing the sense of the Greek text: “I gave you milk to drink.”

Although the Corinthians were “in Christ” (1b), they were unable to grasp some of the more complex facts concerning Christianity. Their lack of understanding was not due to an inability to learn. Their problem was related to sin. According to verses 1 and 3, they had become involved with the sins of carnality, jealousy and strife. They “walked after the manner of men” (3b) and thus lacked the spiritual maturity God’s people are to have (compare 1 Peter 2:1-2). Today continued growth is still necessary for all Christians, and those who fail or refuse to grow are in error (Hebrews 5:11-14).

The Corinthians’ lack of growth might be compared to a 45 year old man who refuses to act like an adult. I once met a Christian who always wanted to attend a children’s Bible class. Though she was forty years old and had been a Christian for many years, she said she “learned so much” in a Bible class for children under the age of ten. She was addicted to milk and did not want any meat. A time comes when adults are to “put away childish things” (compare 1 Corinthians 13:11), and this principle is widely recognized in the world. Yet, in the spiritual realm a similar thing can happen and many are not disturbed. Some embrace Christianity but after 5, 15, 20, 30 years they are still spiritual babies. If Christians are not growing and maturing, they need to be stirred up and pushed forward because spiritual retardation nauseates God. Just as children eventually need to give up the bottle and/or breast, so such is true for God’s people.

At Corinth the lack of growth is described as: “for ye were not able to bear it” (2b). Without growth Christians will never come to grips with some of the harder truths in God’s word. These truths include Matthew 7:13-14 (most of the world will be lost) and 2 Thessalonians 1:7-9 (those who do not obey the gospel will be unsaved). Getting people to remove themselves from the “works of the flesh” and begin producing the “fruit of the spirit” (Galatians 5:19-26) are also challenging tasks. Additional information about hard truths is found in the commentary on verses 3-4. Some Christians are resistant to growing and learning, but teachers need to challenge those who hear them so growth will occur on a regular basis. It is not sinful to be a child in the faith, but it is a sin to always remain a spiritual child.

Calvin's Commentary on the Bible

1.And I, brethren He begins to apply to the Corinthians themselves, that he had said respecting carnal persons, that they may understand that the fault was their own — that the doctrine of the Cross had not more charms for them. It is probable, that in mercantile minds like theirs there was too much confidence and arrogance still lingering, so that it was not without much ado and great difficulty that they could bring themselves to embrace the simplicity of the gospel. Hence it was, that undervaluing the Apostle, and the divine efficacy of his preaching, they were more prepared to listen to those teachers that were subtle and showy, while destitute of the Spirit. ⁽¹⁴⁵⁾ Hence, with the view of beating down so much the better their insolence, he declares, that they belong to the company of those who, stupefied by carnal sense, are not prepared to receive the spiritual wisdom of God. He softens down, it is true, the harshness of his reproach by calling them brethren, but at the same time he brings it forward expressly as a matter of reproach against them, that their minds were suffocated with the darkness of the flesh to such a degree that it formed a hindrance to his preaching among them. What sort of sound judgment then must they have, when they are not fit and prepared as yet even for hearing! He does not mean, however, that they were altogether carnal, so as to have not one spark of the Spirit of God — but that they had still greatly too much of carnal sense, so that the flesh prevailed over the Spirit, and did as it were drown out his light. Hence, although they were not altogether destitute of grace, yet, as they had more of the flesh than of the Spirit, they are on that account termed carnal This sufficiently appears from what he immediately adds — that they were babes in Christ; for they would not have been babes had they not been begotten, and that begetting is from the Spirit of God.

Babes in Christ This term is sometimes taken in a good sense, as it is by Peter, who exhorts us to be like new-born babes, (1 Peter 2:2,) and in that saying of Christ,

Unless ye become as these little children,
ye shall not enter into the kingdom of God, (Luke 18:17.)

Here, however, it is taken in a bad sense, as referring to the understanding. For we must be children in malice, but not in understanding, as he says afterwards in 1 Corinthians 14:20, — a distinction which removes all occasion of doubt as to the meaning. To this also there is a corresponding passage in Ephesians 4:14.

That we be no longer children tossed to and fro with every wind of doctrine, and made the sport ⁽¹⁴⁶⁾ of human fallacies, but may day by day grow up, etc

(145) “Combien qu’il n’y eust en eux ancunc efficace de l’Esprit;” — “Though there was in them no efficacy of the Spirit.”

(146) Our author gives in this, as in many other instances, the substance of the passage quoted rather than the express words In the expression “made the sport of human fallacies,” he seems to have had in his eye the term κυβεια — rendered by our translators sleight (of men,) which, as Calvin himself remarks when commenting upon the passage, is “translatum ab aleatoribus, quod inter eos multae sint fallendi artes :” borrowed from players at dice, there being many arts of deception practiced among them. — Ed

Smith's Bible Commentary

Let's turn now to I Corinthians, chapter 3.

Beginning with the fourteenth verse of chapter 2, Paul here separates men into three classifications. Starting in chapter 2 with the natural man, the unregenerate man, the man who knows not Jesus Christ. And concerning him, he said, "He cannot receive the things of the Spirit of God for they are foolishness unto him, neither can he know them for they are spiritually discerned." So the natural man in darkness, not able to see, not able to know the things of God.

In realizing this, in praying for those who are not saved, it is important to realize that Satan, as Paul said, the god of this world has blinded their eyes that they cannot see the truth. So they cannot receive, neither can they know, because Satan has blinded them to the truth of God. And as Paul said to Timothy, "That we might take them from the captivity of the enemy who is holding them captive against their wills" ( 2 Timothy 2:26 ).

So the direction of our prayers for the natural man would be that God would open their eyes to the truth, that God would deliver them from that power of Satan by which they are held, that blindness that Satan has brought over their minds concerning God, and that Satan's work be bound in order that they might be freed and become a free moral agent capable, then, of receiving Jesus Christ.

It is a misnomer to declare that the natural man is a free moral agent. He is furthest from free moral agency. He is bound and he is blinded by the power of darkness. And so the thrust of the prayers are to deliver him from this power of darkness to make him a free moral agent, in order that he might believe.

Now in contrast to the natural man, you have the spiritual man. And Paul says, "But he that is spiritual understands or discerns all things though he is not understood by men. For who hath known the mind of the Lord that he may instruct Him, but we have the mind of Christ" ( 1 Corinthians 2:15-16 ).

So the spiritual man is a man whose mind is now controlled by the Spirit. Man, a threefold being: body, soul, spirit. If the body is uppermost, then your mind is controlled by the body needs and is occupied by your body needs and you have what Paul calls in Romans 8 , "the mind of the flesh" or "the carnal mind which is enmity against God, neither can it know Him."

When a person is born again by the Spirit of God he becomes spirit, soul and body. And when the spirit is uppermost, then you have the mind of the Spirit, the mind that is under the control of the Spirit, as Paul said here, "We have the mind of Christ." Now as we get into chapter 3, Paul introduces us to a third classification.

And I, brethren, could not speak unto you as unto spiritual ( 1 Corinthians 3:1 ),

Now he's talking to those in Corinth, those in the church in Corinth, those who are presumably born again. And yet, they are not spiritual, for he says, "I could not speak unto you as unto spiritual,

but as unto carnal, even as unto babes in Christ ( 1 Corinthians 3:1 ).

Now the issue arises, and people often question, is it possible to be a carnal Christian? A carnal Christian is one who has received Jesus Christ as his Lord and Savior, but does not yet have victory over the flesh and thus, still walks, many times, under the control of the flesh. He does believe, he has received Jesus as his Savior, but not as his Lord, for the flesh is still ruling over him. And he needs deliverance from that power of the flesh that has a hold on his life. So Paul describes this as the conditions of those in Corinth.

He cannot talk to them as spiritual, for they are still carnal, but he does call them babes in Christ. And so he acknowledges that they are in Christ, but unfortunately, they are babes. There is a natural development and growth physically even as there is and should be a natural development and growth spiritually. There is a time when being a babe in Christ is a beautiful, glorious thing. I love to see natural babes in Christ.

To me it's beautiful when a person has just come to the realization that Jesus is Lord and their sins are washed away. And that enthusiasm, that love, that excitement that they have for the things of the Spirit, it's just something that's glorious to behold. And they're just fun to be around because the things of the Lord are just so exciting to them at that point, babes in Christ. But there is also a necessity of growing up into a fully matured relationship.

There are many marks of the babe in Christ, and Paul gives to us some of the marks. First of all, they need to be fed with milk because they are not able to endure the meat of the Word of God. So their first relationship is extremely experience-oriented. And thus, as they relate their experiences, they are usually relating them to the feelings that they have of excitement, of joy, of thrill as they come into the spiritual dimension, and for the first time begin to really discern or understand the things of the Spirit.

But as we grow and as we develop spiritually, it is God's desire that we come into a full maturity, as Paul the apostle declared to the Ephesians that they might come into that perfect man. And the word perfect is fully matured, unto the measure of the stature of the fullness of the image of Christ. And so it is God's will that we grow up spiritually into the image of Jesus Christ as we become fully matured.

Now, when a baby is a baby and is supposed to be a baby, it is a beautiful, lovely sight. I don't know of anything that can tug at the heart of a person more than a baby. And the first words of a baby are always so exciting. The first time that your little children say, "da da," and they know what they are saying is a thrilling experience. I'll never forget. We were living in Tucson behind the church. And it was a Sunday evening. And we just had one big room that we partitioned off with curtains and Jan's crib was in the room there with us. And I think Kay was already out in church and I was going into the closet to grab my coat and Jan was over in her crib, and she said, "da da." And I yelled, I turned, I screamed, and I said "What did you say? What was that?" But of course she wouldn't repeat it. But she had the cutest, most knowing smile on her face like, "I said it," and from that time on she started calling me Da Da. But I could hardly wait to get a hold of Kay and tell her that our baby said, "da da," just as plain as could be. And it was always such a thrill in the morning to wake up and to look over to the crib. And when she'd wake up she'd say, "da da," and I loved it.

But now if I should go over to her house and I find her lying there in bed and giving me that beautiful smile and saying, "da da," it wouldn't thrill at this point. It would pain. Because you see, naturally she should have developed and matured, which, of course, she has. And it is thrilling to sit down with her and just to share with her, because she has such keen insights on so many things. But our communication now is on a much higher plane. And it should be, because in the process of time there should be the maturation, the development.

Now, when a person first is born again by the Spirit of God and they are spiritual babes, babes in Christ, it's just always beautiful to behold, that fresh work of the Spirit of God in their lives. But, if after fifteen years, twenty years, they're still in the crib state, they haven't matured, they haven't developed in their spiritual growth or maturity, then it is painful and it is tragic to behold. It is important that we grow up.

Now Paul said they were carnal, and because of that they weren't able to take the meat of the Word of God. They were interested only still in milk.

Another mark of their carnality,

was the envying, and the strife, and the divisions ( 1 Corinthians 3:3 ),

That existed among them. Envy, strife, divisions, marks of carnality, and Paul said as long as these exist,

are ye not carnal and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are you not carnal? ( 1 Corinthians 3:3-4 )

This party spirit or denominational spirit is a mark of carnality, to refuse to recognize the whole body of Christ. To break down the denominational barriers and be able to love another man even though he is a Baptist, or even though he is a Nazarene, or even though he is a Presbyterian. To be able to accept him as a brother in Jesus Christ is so important. That I not see these differences. And it is tragic to me that so many people, rather than identifying themselves with Jesus Christ, identify themselves with a particular church that they attend. "Are you a Christian?" "Oh, I'm a Baptist." "Are you a Christian?" "Well, I'm a Presbyterian." "Are you a Christian?" "Oh, I'm a Catholic." I think that's tragic. Rather than being able to identify with Jesus Christ. "Are you a Christian?" "You bet your life." "What church do you belong to?" "His church." "When did you join?" "I was born into it by the Spirit of God." To see the whole body of Christ.

The fierce dividing of the body into these quadrants is a mark of carnality. "Some say, 'I'm of Paul,' some say, 'I'm of Apollos.'" Paul said,

Who is Paul? who is Apollos? they are only servants by whom ye believe, even as the Lord gave to every man ( 1 Corinthians 3:5 ).

They are only the instruments that God used to bring you to a faith.

I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but it is God who gives the increase ( 1 Corinthians 3:6-7 ).

So Paul said, "Who am I? Who is Apollos? We are only instruments that God used. You shouldn't identify with us. You should identify with the Lord. It is God who gave life. All I did was plant seed, all Apollos did was water seed. All we were is instruments that God used to bring to you salvation. But it is God who gave to you your life and thus, you should identify with Him."

Now he that planteth and he that watereth are one ( 1 Corinthians 3:8 ):

Apollos and I are one. Why are you trying to create a division? We are one.

and every man will receive his own reward according to that labor ( 1 Corinthians 3:8 ).

So Paul will receive his reward for planting. Apollos will receive his reward for watering. And that is the beautiful thing about serving the Lord, He does reward us for that work that we do, not for the results of the work, because the results belong to Him.

So I'm on a salary, I'm not commissioned at all. I'm not paid with a commission. I'm only salaried by the Lord to teach His Word; whatever comes of it is His and it's for His glory.

I cannot produce fruit in your life. All I can do is teach you the Word of God, water really. And maybe someone else has planted the seed, but here we are watering, cultivating, in some cases planting, great. But it's the work of God that counts. It's God who brings life and gives life to the Word, and thus, I just receive the reward for that which I have done, and I receive the reward whether or not anything comes of it, because I've been faithful to do what God called me to do.

And that's the thing that we need to really realize: that God rewards us for the work that He's called us to do, not for the results of that work. Sometimes we feel so discouraged, because, "I've witnessed to so many people, then none ever believe, you know. I haven't been able to lead one person to Jesus Christ and I've talked to so many." Hey, it doesn't matter. As far as your reward is concerned, God only asked you to talk to them.

God didn't commission us to argue people into a faith in Jesus Christ, to get into disputes with people over the inerrancy of the Bible or whatever. I find it rather pathetic that we so often are placed in the position of defending the Word of God. God didn't call you to defend His Word. God called you to use His Word.

If you were in a duel and you pulled your sword out of the sheath, you wouldn't say, "Now, you be careful, this sword is the sharpest sword in the world, you know. It can cut the hair on my arm, you know, and it's the singing sword," or whatever. "And it's the finest steel," and everything else. You're not going to defend your sword, you're going to use it. Don't defend the Word of God, just use it. The Lord will do the work.

Paul, speaking of Apollos and himself, said,

We are laborers together with God ( 1 Corinthians 3:9 ):

"You see, I planted, Apollos watered, but we are, both of us, working together with God." And that, to me, is always a glorious concept, to realize that I am a worker with God, co-laboring with God in His harvest field. You are God's husbandry, plantings, the vines. Jesus said, "I am the true vine, my Father is the husbandman, every branch in Me that bringeth forth fruit . . . "

So really,

you are God's husbandry ( 1 Corinthians 3:9 ),

He is cultivating your life in order that you might bring forth fruit for His glory. And then he goes on to say,

you are God's building ( 1 Corinthians 3:9 ).

You are the work of God. You're not the work of Chuck Smith or of Pastor Romaine or of any other pastor here. You are the work of God. It is God that has worked in your life through His Word. And so he who plants is nothing, he who waters is nothing, but it is God who gives life and brings increase. And so,

According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another builds thereon. But let every man take heed how he builds thereon ( 1 Corinthians 3:10 ).

"I planted; you are God's building." So he takes it from the farm to construction, from the field to a building now. "I planted. Apollos watered. I laid the foundation. Apollos came and build upon that foundation. For you are the building of God." But he warns, "Let every man take heed how he builds thereon."

For other foundation can no man lay than that is laid, which is Jesus Christ ( 1 Corinthians 3:11 ).

Now the church is the building of God that has been built upon the foundation of Jesus Christ. And no other foundation can any man lay than that which is laid.

It is a sad error of the Catholic Church to declare that Peter is the foundation upon which the church was built. Taking Matthew's gospel, chapter 16, where at Caesarea Philippi Jesus said, "Who do men say that I am?" And they began to say the current concepts that people had about Jesus.

Finally, Jesus said, "Who do you say that I am?" And Peter answered and said, "Thou are the Christ, the Son of the living God." Or, "You're the Messiah. You're the Son of the living God." And Jesus said, "Blessed art thou Simon Bar-Jonah: for flesh and blood has not revealed this unto you, but my Father which is in heaven. And I say also unto you, that you are Petros [you're a little stone], and upon this petra [the rock] I will build my church; and the gates of hell shall not prevail against it" ( Matthew 16:16-18 ).

So the rock upon which the church was built, the Catholics say, was Peter. He is the foundation. Not so. Jesus said, "You are Petros [a little stone], upon this petra I will build my church." What is the petra, the rock upon which the church was built? The confession of Peter that Jesus Christ is the Messiah, the Son of the living God. That's the foundation upon which the church was built, as Paul here declares, "No other foundation can any man lay than that which has already been laid, which is Jesus Christ."

He is the foundation of the church. He is the one upon whom the church is built. But, we must be careful even how we build on that foundation.

Now if any man build upon this foundation of gold, and silver, and precious stones, or wood, hay, and stubble; every man's work shall be manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work what sort it is. If any man's work abide which he hath built thereon, he shall receive a reward. 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 3:12-15 ).

Christ, the foundation upon which the church is being built. Paul acknowledges that there are some who are building with wood, hay, and stubble. Others are building with gold, silver, and precious stones. But there is a day that is coming in which the building is to be tested. It's to be tested by fire, and when that day of testing comes, then it will be manifested, the materials that were used in the building.

Now, I do believe that many of the great religious systems today have been built with wood, hay, and stubble. I believe that we are living in an age when somehow we have lost true faith in God and in the ability of Jesus Christ to do what He said He was going to do. For He said to Peter, "Upon this rock I will build my church." But somehow we've come to the idea that He cannot build His church without our help and our genius.

And so we're going to help the Lord build His church. And we're going to have fundraising campaigns, and we're going to develop tremendous programs whereby we're going to help the Lord build His church, because surely He wants to build His church, but He can't do it without our genius and our helping Him.

And so we go to Madison Avenue and we study their techniques. We study how to write a psychologically enticing letter that will encourage the person to immediately sit down and respond to our appeal. "And I'll trace my hand upon a napkin, and when you get it you put it on your forehead and pray. And if you send me one hundred dollars, you can get whatever you need." That oughta be good for a hundred bucks from these poor simple little people who can't think for themselves. Gimmicks.

Oh, how I long for the day of purity within the church again. That kind of purity when Ananias and Sapphira came in with a pretense and they got snuffed by the power of the Spirit of God. That kind of purity that when the tabernacle was set up and they began the worship, when the two sons of Aaron took false fire and went in to offer it before the Lord, the fire from the altar consumed them.

There's a lot of false fire today being offered before the Lord: wood, hay, stubble. One day it is all to be tested by the fire, and much of the work that has been done in the name of Jesus Christ is going to be consumed and perish. Be careful how you build on the foundation. Make sure that you are using gold, silver, precious stones. We're the building of God. The church is the building of God. Christ the foundation, but be careful how you build. The day will come when it will be tested, our works, what sort they are.

You remember Jesus said in the Sermon on the Mount, chapter 6, "Take heed to yourself that you do not your righteousness before men to be seen of man." In other words, take heed that you're not doing things in such a way as to receive the recognition and the reward from man. For He said unto you, "You have your reward." So when you pray, don't make a big public demonstration of it. Don't be always telling others about it so that they know what a prayer warrior you are. For Jesus said, "You have your reward." When you give, don't do it in such a public demonstration that everybody knows what you gave, for you have your reward. When you fast, don't put on the appearance of sackcloth and ashes and long mournful faces so that everybody knows how spiritual you are because you fast.

But do these things rather to your Father, before your Father, in secret before Him, and you'll receive your reward from Him. But Jesus is saying that in the acknowledgment that you receive from man in doing things in a public display, that will be the only reward that you'll get from them, that which comes from man. So our works will be judged, what sort they are as the motives of our hearts will be judged when we stand before God.

Now, a lot of beautiful, marvelous things that are done, we will be shocked when we realize the motive behind those things. You know, I've done some things that just really, totally failed. I mean, it was just a total flop. But yet, the motive of my heart was right. So it isn't really so much what I've done, but what was the motive behind what I did.

Now Paul goes from the building to the individual,

Know ye not that ye are the temple of God ( 1 Corinthians 3:16 ),

Two Greek words for temple, the word hieron referred to the entire temple complex. It included the buildings, the courts, the porches, even the temple mount. Satan took Jesus to the pinnacle of the temple, the hieron.

The other Greek word for temple is naos, which is the inner sanctuary, the holy place. It is the word that Jesus used when the Pharisees asked for a sign and He said, "Destroy this temple and in three days I will build it again." He used the word naos, this inner sanctuary, this holy place.

"You," Paul said, "are the naos of God." The inner sanctuary was the place of divine activity. That's where God revealed Himself to man. That's where man came into a relationship with God, for the Shekinah dwelt in the naos, in that inner sanctuary. "You," Paul said, "are the naos of God." Therefore, your life becomes the center of divine activity. Your life is the instrument through which God reveals Himself to man today. Your life is the dwelling place of God, your body.

"Know ye not that ye are the temple of God,"

and that the Spirit of God is dwelling in you? ( 1 Corinthians 3:16 )

Every believer in Jesus Christ has the Spirit of God dwelling in him. The moment you ask Jesus Christ to come into your life, the Spirit of God begins to indwell you. Paul said, "Don't you know you are the temple of God and that the Spirit of God is dwelling in you?" And then he goes on to declare,

If any man defiles the temple of God, him shall God destroy ( 1 Corinthians 3:17 );

Now in the sixth chapter he tells us some of the ways by which the temple of God can be defiled, as he tells us there your body is the naos of God. And if I commit fornication, Paul said I am then sinning against my body, my body, the temple of God, member of Jesus Christ, joined unto Him.

And if I then join it unto a harlot, I am actually bringing Christ into participation in that relationship, sinning against the body, defiling the temple of God. And the warning here is, "He who defiles the temple of God, him shall God destroy." I believe that we need to honor and respect our bodies as the temple of God. I believe that we should take care of our bodies. I believe that we should seek to eat nutritious food. I think that we should stay away from junk food as much as possible, because I believe that we can defile the temple of God with harmful food products and other harmful things.

But basically, though it isn't primarily physical, but spiritual defiling of the temple of God, it is important that we keep ourselves pure and holy. "For if any man defile the temple of God, him shall God destroy;"

for the temple of God [the naos of God] is holy, which temple ye are ( 1 Corinthians 3:17 ).

So it is a call to a holy, righteous life.

Let no man deceive himself. If any man among you seems to be wise in this world, let him become a fool, that he might be wise. For the wisdom of this world is foolishness with God: for it is written, He taketh the wise in their own craftiness ( 1 Corinthians 3:18-19 ).

There is a growing realization that science is a hoax and that men of science are guilty of, many times, perpetrating hoaxes as they are supposedly dealing with absolutes. And science is supposed to be the accumulation of absolutes and facts.

But one of the greatest to arise, Einstein, said, "There is nothing that is absolute; it's all relative." And so there is quite an interesting movement now among the intellectuals, as again, we're beginning to discover that not all science is science and that there's a lot of hoax in scientific circles.

Now, to me the biggest hoax that men, supposedly of science, are trying to perpetrate upon people is that of the theory of evolution. Supposedly a scientific theory, very credible, and every science accepts it as fact according to those who espouse it so heartily. Even though there are many scientists who are arising now and say, "Wait a minute. There are too many gaps, unexplainable things here." And evolution is not a satisfactory explanation of the existence of life.

But there are men who claim to be scientists who are trying to perpetrate the hoax of evolution upon society. And, admittedly, they have been quite successful in the perpetration of this hoax. But it's not science at all. It doesn't really possess the necessary empirical evidence to prove it as a science.

They have not yet demonstrated how that in a closed system you can have a spontaneous generation of life. In fact, we have billions of evidences that show that you cannot have spontaneous generation of life within a closed system. Now, think for a moment, if life could be spawned in a closed system, every time you went to the store and bought a can of sardines, or tuna, or peaches, or whatever, you would never know what might come out of that closed system of the spontaneous generation of life within it.

There you have a closed system, there you have billions and billions and billions of cans of goods that have been sold, and we have confidence in the inability of a closed system to spontaneously generate life, and so we do can our foods, and we seal them up in order that they might be preserved in that state, in order that life forms may not form within it.

Now, unfortunately, there are times when they were not correctly sealed, or they were not correctly sterilized and life forms can develop in them. And when we were working in the market, quite often in the dog food we would find there was a spontaneous generation of life. And whenever the cans would be puffed and pushing out at the end, we'd always toss them back for the salesman when he came, to give them back to him, because somehow it wasn't sterilized completely when they canned it, and there was this formation going on inside that was pushing out the ends of the can. And every once in a while you'd get one that would pop in the box and you'd have to send the whole box back because it would just explode and get all over the rest of the cans.

Yet, it's being offered to us as scientific fact. It's a hoax in the name of science. And, "The wisdom of this world is foolishness with God. He takes the wise in their own craftiness."

And again, The Lord knows the thoughts of the wise, that they are empty. Therefore let no man glory in men ( 1 Corinthians 3:20-21 ):

Now Paul is saying, "Don't glory in Paul, don't glory in Apollos, don't glory in man. Man at his best is an empty show. The thoughts of the wise are empty. Don't glory in men."

for all things are yours; whether Paul, or Apollos, or Peter, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's ( 1 Corinthians 3:21-23 ).

So I can learn and I can gain from Paul, or Apollos, or Peter, or whoever else. Everyone has something to offer. Of course, with some you've got to sift through so much before you find something that's worthwhile, that it's easier just not to listen.

But all things are yours, and so learn to gain from the whole world around you.

"

Contending for the Faith

Carnal Division Hinders Spiritual Wisdom

And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

And I, brethren, could not speak unto you as unto spiritual: In chapter two, verses 10-16, Paul informs the Corinthians that their knowledge of Jesus Christ and His gospel is dependent upon inspired men of God, the apostles. The "natural man" (one not inspired) was not able to learn the things of God because he relied upon man’s wisdom. Before their conversion, the Corinthians were following the teachings of uninspired men instead of being led and taught by the Holy Spirit. Thus, Paul tells them he could not speak unto them as if they were "spiritual" (pneumatikos) or as "one who is filled with and governed by the Spirit of God" (Thayer 523-2-4182).

but as unto carnal: Instead of being governed by the wisdom of the Spirit, they were governed by man’s wisdom before their conversion, causing them to be "carnal" (sarkinos), meaning "having the nature of flesh" (Thayer 569-1-4559). Thayer further comments that the word "carnal" implies being "governed by mere human nature (and) not by the Spirit of God." This word "carnal" correctly describes the Corinthians before their conversion as well as when they were young Christians.

Paul is not implying that the young or new Christians in Corinth did not receive the Holy Spirit when they were baptized, for they did. Every Christian receives the Holy Spirit the moment he is obedient to Christ through repentance and baptism (Acts 2:38). The "spiritual" development of that person, however, depended upon his totally submitting himself and allowing the Holy Spirit to govern his life. Likewise, today, we have the choice of being "spiritual" by growing in the grace and knowledge of the Lord by submitting ourselves to the teachings of the scriptures. Or we can be "carnal" by submitting ourselves to the commandments of men and, therefore, continue to live as the unconverted live.

even as unto babes in Christ: The word "babes" (nepios) indicates that the Corinthians are being "childish, untaught, (and) unskilled" (Thayer 425-1-3516). By calling them "babes in Christ," Paul acknowledges they are in a state of transition; and this is the reason he is as tolerant with them as he is. He does not actually condemn them for their errors, but instead he implies that their errors were due to their being unlearned. As "babes in Christ," Paul indicates they are in an unsatisfactory condition in their spiritual growth and now they must hasten to change.

Dr. Constable's Expository Notes

Here Paul introduced a third category of humanity, namely, the "fleshen" (Gr. sarkinos) or immature Christian. The Corinthians were not spiritually mature even though they possessed the Holy Spirit. Paul said he could not speak to them as spiritual men. He explained the reason in 1 Corinthians 3:3. Instead he had to address them as fleshen people, even as babes in Christ. Immaturity is not blameworthy if one is very young. However if a person has been a Christian for some time and is still immature, his or her condition is blameworthy (cf. 1 Corinthians 2:6). Such was the condition of the Corinthians.

Dr. Constable's Expository Notes

4. The immature and carnal conditions 3:1-4

The apostle proceeded to tell the Corinthians that they had not been viewing things from the spiritual point of view. He was referring specifically to their exaltation of one or another of God’s servants above the others (1 Corinthians 1:10-17). Paul urgently appealed to them to change.

Barclay's Daily Study Bible

Chapter 3

THE SUPREME IMPORTANCE OF GOD ( 1 Corinthians 3:1-9 )

3:1-9 And I, brothers, could not talk to you as I would to spiritual men, but I had to talk to you as to those who had not yet got beyond merely human things, as to infants in Christ. I gave you milk to drink, not solid food. But now not even yet can you digest solid food, because you are still under the sway of human passions. Where there is envy and strife among you, are you not under the sway of human passions and is not your behaviour on a purely human level? For when anyone says, "I belong to Paul," and, "I belong to Apollos," are you not acting like merely human creatures? What then is Apollos? And what is Paul? They are only servants through whom you believed, and what success each of them had was the gift of God. It was I who planted; it was Apollos who watered; but it was God who made the seed grow. So that neither he who plants nor he who waters is anything; but God who made the seed grow is everything. He who plants and he who waters are in the same category. Each will receive his own reward according to his own labour. We are fellow-workers and we both belong to God; you are God's husbandry; you are God's building.

Paul has just been talking about the difference between the man who is spiritual (pneumatikos, G4152) , and who therefore can understand spiritual truths, and the man who is psuchikos ( G5591) , whose interests and aims do not go beyond physical life and who is therefore unable to grasp spiritual truth. He now accuses the Corinthians of being still at the physical stage. But he uses two new words to describe them.

In 1 Corinthians 3:1 he calls them sarkinoi ( G4560) . This word comes from sarx ( G4561) which means flesh and is so common in Paul. Now all Greek adjectives ending in -inos mean made of something or other. So Paul begins by saying that the Corinthians are made of flesh. That was not in itself a rebuke; a man just because he is a man is made of flesh, but he must not stay that way. The trouble was that the Corinthians were not only sarkinoi ( G4560) they were sarkikoi ( G4550) , which means not only made of flesh but dominated by the flesh. To Paul the flesh is much more than merely a physical thing. It means human nature apart from God, that part of man both mental and physical which provides a bridgehead for sin. So the fault that Paul finds with the Corinthians is not that they are made of flesh--all men are--but that they have allowed this lower side of their nature to dominate all their outlook and all their actions.

What is it about their life and conduct that makes Paul level such a rebuke at them? It is their party spirit, their strife and their factions. This is extremely significant because it means that you can tell what a man's relations with God are by looking at his relations with his fellow men. If he is at variance with his fellow men, if he is a quarrelsome, argumentative, trouble-making creature, he may be a diligent church attender, he may even be a church office-bearer, but he is not a man of God. But if a man is at one with his fellow men, if his relations with them are marked by love and unity and concord then he is on the way to being a man of God.

If a man loves God he will also love his fellow men. it was this truth that Leigh Hunt took from an old eastern tale and enshrined in his poem:

Abou Ben Adhem (may his tribe increase!)

Awoke one night from a deep dream of peace,

And saw, within the moonlight in his room,

Making it rich, and like a lily in bloom,

An angel writing in a book of gold:

Exceeding peace had made Ben Adhem bold,

And to the presence in the room he said,

"What writest thou?"--The vision rais'd its head,

And with a look made of all sweet accord,

Answer'd, "The names of those who love the Lord."

"And is mine one?" said Abou. "Nay, not so,"

Replied the angel. Abou spoke more low,

But cheerly still; and said, "I pray thee then,

Write me as one that loves his fellow men."

The angel wrote, and vanish'd. The next night

It came again with a great wakening light,

And show'd the names whom love of God had bless'd,

And lo! Ben Adhem's name led all the rest.

Paul goes on to show the essential folly of this party spirit with its glorification of human leaders. In a garden one man may plant a seed and another may water it; but neither can claim to have made the seed grow. That belongs to God and to God alone. The man who plants and the man who waters are on one level; neither can claim any precedence over the other; they are but servants working together for the one Master--God. God uses human instruments to bring to men the message of his truth and love; but it is he alone who wakes the hearts of men to new life. As he alone created the heart, so he alone can re-create it.

THE FOUNDATION AND THE BUILDERS ( 1 Corinthians 3:10-15 )

3:10-15 According to the grace of God that was given to me, I laid the foundation like a skilled master-builder, but another builds upon it. Let each see to it how he builds upon it; for no one can lay any other foundation beside that which is already laid, which is Jesus Christ. If anyone builds upon that foundation gold, silver, costly stones, wood, straw, stubble, it will become quite clear what each man's work is. The Day will show it because it is going to be revealed by fire, and the fire itself will test what kind of work each man's work is. If the work which any man erected upon that foundation remains he will receive a reward. If the work of any man will be burned up he will lose it all. But he himself will be saved, though it be like one who has passed through fire.

In this passage Paul is surely speaking from personal experience. He was of necessity a foundation layer and was forever on the move. True, he stayed for eighteen months in Corinth ( Acts 18:11) and for three years in Ephesus ( Acts 20:31); but in Thessalonica he can have stayed less than a month, and that was far more typical. There was so much ground waiting to be covered; there were so many men who had never heard the name of Jesus Christ; and, if a fair start was to be made with the evangelization of the world, Paul could only lay the foundations and move on. It was only when he was in prison that his restless spirit could stay in the one place.

Wherever he went, he laid the same foundation. That was the proclamation of the facts about and the offer of Jesus Christ. It was his tremendous function to introduce men to Jesus Christ because it is in him, and in him alone, that a man can find three things.

(a) He finds forgiveness for past sins. He finds himself in a new relationship to God and suddenly discovers that he is his friend and not his enemy. He discovers that God is like Jesus; where once he saw hatred he now sees love, and where once he saw infinite remoteness he now sees tender intimacy.

(b) He finds strength for the present. Through the presence and help of Jesus he finds courage to cope with life, for he is now no longer an isolated unit fighting a lonely battle with an adverse universe. He lives a life in which nothing can separate him from the love of God in Christ Jesus his Lord. He walks life's ways and fights its battles with Christ.

(c) He finds hope for the future. He no longer lives in a world in which he is afraid to look forward but in one where God is in control and working together all things for good. He lives in a world where death is no longer the end, but only the prelude to greater glory. Without the foundation of Christ a man can have none of these things.

But on this foundation of Christ others built. Paul is not here thinking of the building up of wrong things, but the building up of inadequate things. A man may present to his fellow men a version of Christianity which is weak and watered down; a one-sided thing which has stressed some things too much and others too little, and in which things have got out of balance; a warped thing in which even the greatest matters have emerged distorted.

The Day that Paul refers to is the Day when Christ will come again. Then will come the final test. The wrong and the inadequate will be swept away. But, in the mercy of God, even the inadequate builder will be saved, because at least he tried to do something for Christ. At best all our versions of Christianity are inadequate; but we would be saved much inadequacy if we tested them not by our own prejudices and presuppositions, nor by agreement with this or that theologian, but set them in the light of the New Testament and, above all, in the light of the Cross. Longinus the great Greek literary critic, offers his students a test. "When you write anything," he said, "ask yourself how Homer or Demosthenes would have written it; and, still more, ask yourself how Homer and Demosthenes would have listened to it." When we speak for Christ we must speak as if Christ was listening--as indeed he is. A test like that will rescue us from many a mistake.

WISDOM AND FOOLISHNESS ( 1 Corinthians 3:16-22 )

3:16-22 Do you not know that you are God's temple, and that the Spirit of God has his dwelling place in you? If anyone destroys the temple of God, God will destroy him; for the temple of God is holy and you are that temple.

To Paul the Church was the very temple of God because it was the society in which the Spirit of God dwelt. As Origen later said, "We are most of all God's temple when we prepare ourselves to receive the Holy Spirit." But, if men introduce dissension and division into the fellowship of the Church, they destroy the temple of God in a double sense.

(a) They make it impossible for the Spirit to operate. Immediately bitterness enters a church, love goes from it. The truth can neither be spoken nor heard rightly in that atmosphere. "Where love is, God is," but, where hatred and strife are, God stands at the door and knocks and receives no entry. The very badge of the Church is love for the brethren. He who destroys that love destroys the Church and thereby destroys the temple of God.

(b) They split up the Church and reduce it to a series of disconnected ruins. No building can stand firm and four-square if sections of it are removed. The Church's greatest weakness is still its divisions. They too destroy it.

Paul goes on once again to pin down the root cause of this dissension and consequent destruction of the Church. It is the worship of intellectual, worldly wisdom. He shows the condemnation of that wisdom by two Old Testament quotations-- Job 5:13 and Psalms 94:11. It is by this very worldly wisdom that the Corinthians assess the worth of different teachers and leaders. It is this pride in the human mind which makes them evaluate and criticize the way in which the message is delivered, the correctness of the rhetoric, the weight of the oratory, the subtleties of the arguments, rather than think only of the content of the message itself The trouble about this intellectual pride is that it is always two things.

(a) It is always disputatious. It cannot keep silent and admire; it must talk and criticize. It cannot bear to have its opinions contradicted; it must prove that it and it alone is right. It is never humble enough to learn; it must always be laying down the law.

(b) Intellectual pride is characteristically exclusive. Its tendency is to look down on others rather than to sit down beside them. Its outlook is that all who do not agree with it are wrong. Long ago Cromwell wrote to the Scots, "I beseech you by the bowels of Christ, think it possible that you may be mistaken." That is precisely what intellectual pride cannot think. It tends to cut men off from each other rather than to unite them.

Paul urges the man who would be wise to become a fool. This is simply a vivid way of urging him to be humble enough to learn. No one can teach a man who thinks that he knows it all already. Plato said, "He is the wisest man who knows himself to be very ill-equipped for the study of wisdom." Quintilian said of certain students, "They would doubtless have become excellent scholars if they had not been so fully persuaded of their own scholarship." The old proverb laid it down, "He who knows not, and knows not that he knows not is a fool; avoid him. He who knows not, and knows that he knows not is a wise man; teach him." The only way to become wise is to realize that we are fools; the only way to knowledge is to confess our ignorance.

In 1 Corinthians 3:22, as so often happens in his letters, the march of Paul's prose suddenly takes wings and becomes a lyric of passion and poetry. The Corinthians are doing what is to Paul an inexplicable thing. They are seeking to give themselves over into the hands of some man. Paul tells them that, in point of fact, it is not they who belong to him but he who belongs to them. This identification with some party is the acceptance of slavery by those who should be kings. In fact they are masters of all things, because they belong to Christ and Christ belongs to God. The man who gives his strength and his heart to some little splinter of a party has surrendered everything to a petty thing, when he could have entered into possession of a fellowship and a love as wide as the universe. He has confined into narrow limits a life which should be limitless in its outlook.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Corinthians 3:1

CARNALITY - v.3

Gill's Exposition of the Whole Bible

And I, brethren, could not speak unto you,.... Though the apostle was a spiritual man himself, had spiritual gifts, even the extraordinary gifts of the Spirit, could judge all things, had the mind of Christ, and was able to speak the wisdom of God in a mystery, yet could not speak it to them,

as unto spiritual; not but that they had the Spirit of God in them, and a work of grace upon them; for they were, as the apostle afterwards says, the temple of God, and the Spirit of God dwelt in them; they were washed, sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God; but had not that spiritual discerning, or judgment in spiritual things, which some believers had, at least when the apostle was first with them; and now they were under great spiritual declensions, and had not those spiritual frames, nor that spiritual experience and conversation, which some other Christians had:

but as unto carnal: not that they were in a carnal state, as unregenerate men are; but had carnal conceptions of things, were in carnal frames of soul, and walked in a carnal conversation with each other; though they were not in the flesh, in a state of nature, yet the flesh was in them, and not only lusted against the Spirit, but was very predominant in them, and carried them captive, so that they are denominated from it:

even as unto babes in Christ; they were in Christ, and so were new creatures; they were, as the Arabic version reads it, "in the faith of Christ"; though babes and weaklings in it, they were believers in Christ, converted persons, yet children in understanding, knowledge, and experience; had but little judgment in spiritual things, and were unskilful in the word of righteousness; at least this was the case of many of them, though others were enriched in all utterance and knowledge, and in no gift came behind members of other churches.

Light of Israel Bible Commentary

Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly – mere infants in Christ. 1 Corinthians 3:1

The Corinthians may have felt themselves to be quite spiritual because of their abundance of spiritual gifts, as seen in chapter 14.<footnote>Pett, Commentary on1 Corinthians, Peter Pett's Commentary on the Bible, v.3:1-3.</footnote> However, Paul quickly brought them down to reality. They were not spiritual, because they were not acting in a spiritual manner. The apostle therefore could not address them in the Greek as pneumatikos, or as spiritual persons, but as sarkinos, people who lived in the flesh. Obviously, there is nothing wrong with being in the flesh physically, but there is something wrong with living according to the flesh (Galatians 2:20; Romans 8:12-13).<footnote>Robertson, Commentary on 1 Corinthians, Robertson's Word Pictures of the New Testament, v. 3:1.</footnote>

Paul refers to the Corinthians as mere infants in Christ (Gk. nēpiois). Again, there is nothing wrong with being an infant in Christ when one is born anew from above, but a person certainly should not wish to remain as an infant. That is why we find infants guzzling milk, so that they may grow naturally. As was probably true at Corinth, the recent Charismatic Movement, although doing many good things, produced multitudes of babes in Christ and spiritually immature folks. Many of these were gifted with astounding spiritual gifts, but a good number continued on as immature. Wiersbe says of this situation, "A mature Christian uses his gifts as tools to build with, while an immature believer uses gifts as toys to play with or trophies to boast about."<footnote>Wiersbe, The Wiersbe Bible Commentary, NT, p. 462.</footnote>

Some churches today make an effort to preach only evangelistic sermons. It is good to do this at certain times but it should not be the regular church diet. When my wife and I visit some of the churches in the Bible Belt where we grew up, we are amazed that they are still preaching evangelistic sermons, but the members seem not to have grown and developed. It seems like a team and wagon religion trying to compete in the space age.

"I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready" (3:2). Milk represents the basic and elementary truths of the Christian faith. The church fathers Tertullian and Hippolytus (third century) inform us of the custom of giving a glass of milk to new converts before their first communion to symbolize this.<footnote>Utley, Free Bible Commentary, v. 3:2.</footnote> Of course solid food or meat is the more advanced teaching in the faith (cf. Hebrews 5:11-14; 1 Peter 2:2). Guzik says, "Paul kept his teaching on the basics, even though they had an inflated view of their spirituality. They believed they were ready for the 'deeper things,' but were not progressing any deeper in the basic things he already preached to them…"<footnote>Guzik, Commentary on1 Corinthians, David Guzik Commentaries on theBible, v. 3:2.</footnote>

"You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere humans?" (3:3). When people begin to grow spiritually they produce spiritual fruit. Some of this fruit is listed for us in Galatians 5:22-23, "But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law." In the previous verses, 19-21, he lists some of the fruit of the flesh, "The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like…"

Already, the sorry fruits of jealousy (Gk. zēlos) and quarreling or discord (Gk. eris), were springing up in Corinth. Paul will go on to point out dissensions, factions and envy. While the Corinthians thought they were spiritual, they had the ugly fruit of the flesh hanging from their trees. We might ask ourselves exactly what is hanging on our trees and vines today. Are we producing only crabapples on our trees and sour grapes on our vines? Perhaps we are producing some dried-up prunes of self-pity.

Meyer says, "A man may be in Christ, truly regenerate and forgiven for his past sins, and yet be carnal; that is, according to Romans 7:18, he may be ruled by 'me,' 'I', 'self.'"<footnote>Meyer, Commentary on1 Corinthians, F. B. Meyer's 'Through the Bible' Commentary, vs. 3:1-9.</footnote> So, there is such a thing as a carnal Christian after all. Trapp comments, "It is a shame for Christians to be like other men, as Samson was after he had lost his hair."<footnote>Trapp, Commentary on1 Corinthians, John Trapp CompleteCommentary, v. 3:3.</footnote>

"For when one says, 'I follow Paul,' and another, 'I follow Apollos,' are you not mere human beings?" (3:4). It seems that the Corinthians had gotten themselves into quite a preacher contest. Eloquent Apollos certainly had an edge over Paul, whose speaking apparently was not much (2 Corinthians 10:10). Apollos carried on ministry in Corinth after Paul's work there (Acts 18:1-28). Interestingly, there never seemed to be the slightest dissension between Apollos and Paul. Lipscomb says, "Paul always spoke of Apollos with the highest esteem and affection."<footnote>Quoted in Coffman, Commentary on1 Corinthians, Coffman Commentaries on the Old and New Testament, v. 3:4.</footnote> Perhaps the Corinthians were doing the thing that came naturally for the Greeks. Keener reminds us that, "Greek culture sometimes divinized heroes into gods…"<footnote>Keener, The IVP Bible Background Commentary, New Testament, p. 458.</footnote>

Henry's Complete Commentary on the Bible

      1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.   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.   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?   4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

      Here, I. Paul blames the Corinthians for their weakness and nonproficiency. Those who are sanctified are so only in part: there is still room for growth and increase both in grace and knowledge, 2 Peter 3:18. Those who through divine grace are renewed to a spiritual life may yet in many things be defective. The apostle tells them he could not speak to them as unto spiritual men, but as unto carnal men, as to babes in Christ,1 Corinthians 3:1; 1 Corinthians 3:1. They were so far from forming their maxims and measures upon the ground of divine revelation, and entering into the spirit of the gospel, that is was but too evident they were much under the command of carnal and corrupt affections. They were still mere babes in Christ. They had received some of the first principles of Christianity, but had not grown up to maturity of understanding in them, or of faith and holiness; and yet it is plain, from several passages in this epistle, that the Corinthians were very proud of their wisdom and knowledge. Note, It is but too common for persons of very moderate knowledge and understanding to have a great measure of self-conceit. The apostle assigns their little proficiency in the knowledge of Christianity as a reason why he had communicated no more of the deep things of it to them. They could not bear such food, they needed to be fed with milk, not with meat, 1 Corinthians 3:2; 1 Corinthians 3:2. Note, It is the duty of a faithful minister of Christ to consult the capacities of his hearers and teach them as they can bear. And yet it is natural for babes to grow up to men; and babes in Christ should endeavour to grow in Stature, and become men in Christ. It is expected that their advances in knowledge should be in proportion to their means and opportunities, and their time of professing religion, that they may be able to bear discourses on the mysteries of our religion, and not always rest in plain things. It was a reproach to the Corinthians that they had so long sat under the ministry of Paul and had made no more improvement in Christian knowledge. Note, Christians are utterly to blame who do not endeavour to grow in grace and knowledge.

      II. He blames them for their carnality, and mentions their contention and discord about their ministers as evidence of it: For you are yet carnal; for whereas there are among you envyings, and strifes, and divisions, are you not carnal, and walk as men?1 Corinthians 3:3; 1 Corinthians 3:3. They had mutual emulations, and quarrels, and factions among them, upon the account of their ministers, while one said, I am of Paul; and another, I am of Apollos,1 Corinthians 3:4; 1 Corinthians 3:4. These were proofs of their being carnal, that fleshly interests and affections too much swayed them. Note, Contentions and quarrels about religion are sad evidences of remaining carnality. True religion makes men peaceable and not contentious. Factious spirits act upon human principles, not upon principles of true religion; they are guided by their own pride and passions, and not by the rules of Christianity: Do you not walk as men? Note, It is to be lamented that many who should walk as Christians, that is, above the common rate of men, do indeed walk as men, live and act too much like other men.

Kelly Commentary on Books of the Bible

As usual, the introductory words (1 Corinthians 1:1-3) of the epistle give us no little intimation of that which is to follow. The apostle speaks of himself as such "called [to be ] an apostle of Jesus Christ through the will of God," but coupling a brother with him, "and Sosthenes our brother," he writes to "the church of God at Corinth" not to the saints, as was the case in the epistle to the Romans, but to the church at Corinth "to them that are sanctified in Christ Jesus," as in the former epistle "called [to be] saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours."

This will be found to lead the way into the main subject of the present communication. Here we must not look for the great foundations of Christian doctrine. There is the unfolding of the assembly in a practical way; that is, the church of God is not viewed here in its highest character. There is no more than an incidental glance at its associations with Christ. No notice is here taken of the heavenly places as the sphere of our blessing; nor are we given to hear of the bridal affections of Christ for His body. But the assembly of God is addressed, those sanctified in Christ Jesus, saints called, "with all that in every place call upon the name of Jesus Christ our Lord." Thus room is left for the profession of the Lord's name. It is not, as in Ephesians, "to the saints which are in Ephesus, and to the faithful in Christ Jesus." There is no such closeness of application, nor intimacy, nor confidence in a really intrinsically holy character. Sanctified they were in Christ Jesus. They had taken the place of being separate, "calling upon the name of the Lord;" but the remarkable addition should be noticed by the way "with all that in every place call upon the name of the Lord, both theirs and ours." And this is the more notable, because if there be an epistle which the unbelief of Christendom tries more than another to annul in its application to present circumstances, it is this first letter to the Corinthians. Nor need we wonder. Unbelief shrinks from that which calls, now rather recalls, the saints to a due sense of their responsibility in virtue of their position as the church of God here below. Those at Corinth had forgotten it. Christendom has not merely forgotten but denied it, and so would fain treat a large part of that which will come before us tonight as a bygone thing. It is not disputed that God did thus work in times past; but they have not the smallest serious thought of submitting to its directions as authoritative for present duty. Yet who can deny that God has taken more care to make this plain and certain in the very frontispiece of this epistle than anywhere else? He is wise and right: man is not. Our place is to bow and believe.

There is another point also to be weighed in the next verses (4-8). The apostle tells them how he thanks his God always on their behalf, but refrains from any expression of thankfulness as to their state. He recognises their rich endowments on God's part. He owns how they had been given all utterance, and all knowledge, the working of the Spirit of God, and His power. This is exceedingly important; for there is a disposition often to consider that difficulties and disorder among the saints of God are due to a want of government and of ministerial power. But no amount of gift, in few or many, can of itself produce holy spiritual order. Disorder is never the result of weakness alone. This, of course, may be taken advantage of, and Satan may tempt men to assume the semblance of a strength they do not possess. No doubt assumption would produce disorder; but weakness simply (where it leads souls, as it should, to spread out their need before the Lord) brings in the gracious action of the Holy Ghost, and the unfailing care of Him who loves His saints and the assembly. It was not so at Corinth. Theirs was rather the display of conscious strength; but at the same time they lacked the fear of God, and the sense of responsibility in the use of what God had given them. They were like children disporting themselves with not a little energy that wrought in vessels which altogether failed in self-judgment. This was a source, and a main source, of the difficulty and disorder at Corinth. It is also of great importance to us; for there are those that continually cry out for increase of power as the one panacea of the church. What reflecting spiritual mind could doubt that God sees His saints are not able to bear it? Power in the sense in which we are now speaking of it that is, power in the form of gift is far from being the deepest need or the gravest desideratum of the saints. Again, is it ever the way of God to display Himself thus in a fallen condition of things? Not that He is restrained, or that He is not Sovereign. Not, moreover, that He may not give, and liberally as suits His own glory; but He gives wisely and holily, so as to lead souls now into exercise of conscience and brokenness of spirit, and thus keep and even deepen their sense of that to which God's church is called, and the state into which it has fallen.

At Corinth there was a wholly different state of things. It was the early rise of the church of God, if I may so say, among the Gentiles. And there was not wanting an astonishing sample of the power of the Spirit in witness of the victory that Jesus had won over Satan. This was now, or at least should have been, manifested by the church of God, as at Corinth. But they had lost sight of God's objects. They were occupied with themselves, with one another, with the supernatural energy which grace had conferred on them in the name of the Lord. The Holy Ghost in inspiring the apostle to write to them in no way weakens the sense of the source and character of that power. He insists on its reality, and reminds them that it was of God; but at the same time he brings in the divine aim in it all. "God," says he, "is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." Immediately after he alludes to the schisms that were then at work among them, and calls on them to be perfectly joined together in the same mind and in the same judgment; informing them of the tidings which had reached him through the house of Chloe, that there were contentions among them, some saying, "I am of Paul," others "I am of Apollos;" some, "I am of Cephas," and others "I am of Christ himself." There is no abuse to which flesh cannot degrade the truth. But the apostle knew how to introduce the Lord's name and grace with the grandly simple but weighty facts of His person and work. It was unto His name that they were baptized; it was He that had been crucified. And be it observed, that from the first of this epistle it is the cross of Christ that has the prominence. It is not so much His blood-shedding, nor even His death and resurrection, but His cross. This would have been as much out of place in the beginning of Romans as the putting forward of propitiation would be out of place here. Expiation of sins by Christ, His death and resurrection, are given of God to be displayed before the saints, who needed to know the firm, immutable foundation of grace; but what the saints wanted most was to learn the gross inconsistency of turning to selfish ease, honour, and aggrandisement the privileges of God's church, and the power of the Spirit of God that wrought in its members.

It is the cross which stains the pride of man, and puts all his glory in the dust. Hence the apostle brings Christ crucified before them. This to the Jew was a stumbling-block, and to the Greek foolishness. These Corinthians were deeply affected by the judgment of both Jews and Greeks. They were under the influence of man. They had not realized the total ruin of nature. They valued those that were wise, scribes, or disputers of this world. They were accustomed to the schools of their age and country. They conceived that if Christianity did such great things when those who possessed it were poor and simple, what might it not do if it could only be backed by the ability, and the learning, and the philosophy of men! How it must ride triumphantly to victory! How the great must bow, and the wise be brought in! What a glorious change would result when not the unlettered poor only, but the great and the noble, the wise and the Prudent, were all joined in the confession of Jesus!

Their thoughts were fleshly, not of God. The cross writes judgment on man, and folly on his wisdom, as it is itself rejected by man as folly; for what could seem more egregiously unreasonable to a Greek than the God that made heaven and earth becoming a man, and, as such, crucified by the wicked hands of His creatures here below? That God should use His power to bless man was natural; and the Gentile could coalesce as to it with the Jew. Hence too, in the cross, the Jew found his stumbling-block; for he expected a Messiah in power and glory. Though the Jew and the Greek seemed opposite as the poles, from different points they agreed thoroughly in slighting the cross, and in desiring the exaltation of man as he is. They both, therefore, (whatever their occasional oppositions, and whatever their permanent variety of form,) preferred the flesh, and were ignorant of God the one demanding signs, the other wisdom. It was the pride of nature, whether self-confident or founded on religious claims.

Hence the apostle Paul, in the latter part of chap. 1, brings in the cross of Christ in contrast with fleshly wisdom, as well as religious pride, urging also God's sovereignty in calling souls as He will. He alludes to the mystery (1 Corinthians 2:1-16), but does not develop here the blessed privileges that flowed to us from a union with Christ, dead, risen, and ascended; but demonstrates that man has no place whatever, that it is God who chooses and calls, and that He makes, nothing of flesh. There is glorying, but it is exclusively in the Lord. No flesh should glory in his presence."

This is confirmed in1 Corinthians 2:1-16; 1 Corinthians 2:1-16, where the apostle reminds them of the manner in which the gospel had entered Corinth. He had come there setting his face against all things that would commend himself. No doubt, to one of such eminent ability and such varied gifts as the apostle Paul, it was hard, to speak after the manner of men, to be nothing. How much it must have called for self-denial utterly to decline that which he could have handled so well, and which people at Corinth would have hailed with loud acclamation. Just think of the great apostle of the Gentiles, on the immortality of the soul, giving free rein to the mighty spirit that was in him! But not so. What absorbed his soul, in entering, the intellectual and dissolute capital of Achaia, was the cross of Christ. He determined therefore, as he says, to know nothing else not exactly to know the cross alone, but "Jesus Christ and him crucified." It was emphatically, though not exclusively, the cross. It was not simply redemption, but along with this another order of truth. Redemption supposes, undoubtedly, a suffering Saviour, and the shedding of that precious blood which ransoms the captives. It is Jesus who in grace has undergone the judgment of God, and brought in the full delivering power of God for the souls that believe. But the cross is more than this. It is the death of shame pre-eminently. It is utter opposition to the thoughts, feelings, judgments, and ways of men, religious or profane. This is the part accordingly that he was led in the wisdom of God to put forward. Hence the feelings of the apostle were distrust of self, and dependence on God according to that cross. As he says, "I was with you in weakness, and in fear, and in much trembling." Thus, as Christ Himself is said in 2 Corinthians 13:1-14 to be crucified in weakness, such was also the servant here. His speech and his preaching was "not in enticing words of man's wisdom, but in demonstration of the Spirit and of power." Accordingly, in this chapter he proceeds to supplement the application of the doctrine of the cross to the state of the Corinthians by bringing in the Holy Ghost; for this again supposes the incapacity of man in divine things.

All is opened out in a manner full of comfort, but at the same time unsparing to human pride. Weigh from the prophecy of Isaiah the remarkable quotation "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit." There is first the great standing fact before our eyes. Such is the Saviour to the saved. Christ crucified is the death-knell on all man's wisdom, and power, and righteousness. The cross writes total condemnation on the world. It was here the world had to say to Jesus. All that it gave Him was the cross. On the other hand, to the believer it is the power of God and the wisdom of God, because he humbly but willingly reads in the cross the truth of the judgment of his own nature as a thing to be delivered from, and finds Him that was crucified, the Lord Himself, undertaking a deliverance just, present, and complete; as he says, "Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Flesh is absolutely put down. Man cannot go lower for weakness and ignominy than the cross on which hangs all the blessedness God gives the believer. And therein God is glorified as He is nowhere else. This in both its parts is exactly as it should be; and faith sees and receives it in Christ's cross. The state of the Corinthians did not admit of Christ risen being brought in, at least here. It might have drawn a halo, as it were, round human nature this presenting the risen man in the first instance. But he points to God as the source, and Christ as the channel and means, of all the blessing. "Of him," says he, "are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." But then, as he shows, there was not only this great source of blessing in Christ, but there is the power that works in us. Never is it the spirit of man that lays hold of this infinite good which God vouchsafes him. Man requires a divine power to work within him, just as he needs the Saviour outside himself

Accordingly, in 1 Corinthians 2:1-16, still carrying on the thought of Christ crucified, and connecting it with their condition, he intimates that he was in no wise limited to it. If persons were grounded in Christianity, he was prepared to go into the greatest depths of revealed truth; but then the power of entering safely was not human, but of the Holy Ghost. Man is no more capable of fathoming the depths of divine things than a brute can comprehend the works of human wit or science. This doctrine was utterly repulsive to the pride of the Greeks. They might admit man to have need of pardon, and of moral improvement. They fully admitted his want of instruction, and refinement, and, so to speak, of spiritualization, if it only might be. Christianity deepens our estimate of every want. Man not only wants a new life or nature, but the Holy Ghost. It is not merely His grace in a general sense, but the power of the Holy Ghost personally dwelling in him. It is this alone which can lead us into the deep things of God. And this, he lets us see, affects not merely this particular or that, but the whole working of divine grace and power in man. The whole and sole means of communicating blessing to us must be the Holy Ghost. Hence he insists, that as it is the Spirit of God in the first place who reveals the truth to us, so it is the same Spirit who furnishes suitable words, as, finally, it is through the Holy Ghost that one receives the truth revealed in the words He Himself has given. Thus, from first to last, it is a process begun, carried on, and completed by the Holy Ghost. How little this makes of man!

This introduces 1 Corinthians 3:1-23 and gives point to his rebukes. He taxes them with walking as men. How remarkable is such a reproach! Walking as men! Why, one might ask, how else could they walk? And this very difficulty as no doubt it would be to many a Christian now (that walking as men should be a reproach) was no doubt a clap of thunder to the proud but poor spirits at Corinth. Yes, walking as men is a departure from Christianity. It is to give up the distinctive power and place that belongs to us; for does not Christianity show us man judged, condemned, and set aside? On the faith of this, living in Christ, we have to walk. The Holy Ghost, besides, is brought in as working in the believer, and this, of course, in virtue of redemption by our Lord Jesus. And this is what is meant by being not in the flesh, but in the Spirit, which is proved by the Holy Ghost dwelling in us.

Here the apostle does not explain all this, and he gives a very withering reason for his reticence. These Corinthians had an uncommonly good opinion of themselves, and so they must be told plainly the reason why he does not open out these deep things. They themselves were not fit; they were but babes. What! the polished Greek believers no more than babes! This was rather what they would have said of the apostle or of his teaching. They thought themselves far in advance. The apostle had dwelt on the elementary truths of the gospel. They yearned after the fire of Peter and the rhetoric of Apollos. No doubt they might easily flatter themselves it was to carry on the work of God. How little many a young convert knows what will best lead him on! How little the Corinthians dreamt of depreciating the Second man, or of exalting the first! Hence the apostle tells them that he could not speak unto them as unto spiritual, but as unto carnal, even as unto babes in Christ. "I have fed you with milk, and not with meat." Far from denying, he owns that their insinuation was true he had only brought before them elementary truths. They were not in a condition to bear more. Now this is full of meaning and importance practically at all times. We may damage souls greatly by presenting high truths to those that want the simplest rudiments of divine truth.

The apostle, as a wise master-builder, laid the foundation. The state of the Corinthians was such that he could not build on the foundation as he would have desired. His absence had given occasion for the breaking out of their carnal wishes after the world's wisdom. They were making even the ardour of a Peter and the eloquence of an Apollos to be a reason for dissatisfaction with one that, I need not say, was superior to both of them. But the apostle meets them in a way most unexpected to their self-satisfaction and pride, and lets them know that their carnality was the real reason why he could not go on with them into deeper things.

This leads him to point out the seriousness of the work or building; for he presents the church of God under this figure. What care each servant needs to take how and what he builds! What danger of bringing in that which would not stand the fire or judgment of God nay, further, of bringing in that which was not simply weak and worthless, but positively corrupting; for it was to be feared there were such elements even then at Corinth! Again he brings in another principle to bear upon them. Their party spirit, their feeling of narrowness, the disposition to set up this servant of Christ or that, was not only a dishonour to the Master, but a real loss to themselves. Not that there is any ground to suppose it was the fault of Peter or Apollos any more than of Paul. The evil was in the saints themselves, who indulged in their old zeal of the schools, and allowed their natural partiality to work. In point of fact this never can be without the most grievous impoverishment to the soul, as well as a hindrance to the Holy Ghost. What faith must learn is, that "all things are yours, whether Paul, or Apollos, or Cephas; . . . . . all are yours." Thus the subject enlarges, as is his wont, taking in an immense breadth of the Christian's possessions life, death, things present, and things to come. "All are yours, and ye are Christ's, and Christ is God's."

This again brings in another point before the subject closes. He is not content with the pressing of responsibility on others; he had a solemn sense of his own place, which made him wonderfully independent of the judgments of men. Obedience gives firmness as well as humility. Not in the smallest degree was the pride of the Corinthians met by pride on his part, but by keeping the Lord and His will before his soul. Yet this is certainly true that this effect of faith looks like pride to a man who merely views things on the surface. The calm going on in the service of Christ, the endurance of this spirit or that, as no more than the idle wind, was no doubt exceedingly unpleasant to such as were wise in their own conceit, and valued the criticism they freely bestowed on the different servants of the Lord. But Paul sees all in the light of the eternal day. They had forgotten this, and were in a sense trafficking with these powers of the Spirit of God. They were making them the counters of a game they were playing in this world. They had forgotten that what God gives He gives in time, but in view of eternity. The apostle puts the truth of the case before their souls as he had it vividly before his own. (1 Corinthians 4:1-21)

Another thing is noticeable here. He had reproached them with walking not as Christians but as men (that is, with their habitual life and conversation formed on human principles instead of divine). On the other hand, it would appear from what follows, that they reproached the apostle in their hearts, not, of course, in so many words, with not being enough of a gentleman for their taste. This seems to me the gist of the fourth chapter. It was a thing that they considered quite beneath a Christian minister to work from time to time with his hands, often poor, occasionally in prison, knocked about by crowds, and so on. All this they thought the fruit of indiscretion and avoidable. They would have preferred respectability, public and private, in one who stood in the position of a servant of Christ. This the apostle meets in a very blessed way. He admitted that they were certainly not in such circumstances; they were reigning as kings. As for him it was enough to be the off-scouring of all men, this was his boast and blessedness. He wished that they did indeed reign that he might reign with them (that the blessed time might really arrive). How his heart would rejoice in that day with them! And surely the time will come, and they would all reign together when Christ reigns over the earth. But he quite admits that for the present the fellowship of Christ's sufferings was the place he had chosen. Of honour in the world, and ease for the flesh, he at least could not, if they could, boast. Present greatness was what he in no wise coveted; to suffer great things for His sake was what the Lord had promised, and what His servant expected in becoming an apostle. If his own service was the highest position in the church, his was certainly the lowest position in the world. This was as much an apostle's boast and glory as anything that God had given them. No answer can I conceive more telling to any one of his detractors at Corinth who had a heart and conscience.

In 1 Corinthians 5:1-13 we enter on another and more painful part of the epistle. A fearful instance of sin had come to light, so gross, indeed, that the like was not even named among the Gentiles. In fact it was a case of incest, and this among those called of God, and sanctified in Christ Jesus! The question is not in the least raised whether the guilty person was a saint or not; still less does he allow that which one so often and painfully heard pleaded in extenuation, "Oh, but he [or she] is a dear Christian." Christian affection is most excellent; as brethren we should love even to laying down life for each other; as it is also very right that we should own the work God has wrought, above all what He has wrought in grace. But when one bearing the name of the Lord has, through unwatchfulness, fallen into wickedness, which of course grieves the Holy Ghost and stumbles the weak, it is not the time to talk thus. It is the time, in the very love that God implants, to deal sternly with that which has disgraced the name of the Lord. Is this to fail in love to the person? The apostle showed ere long that he had more love for this evildoer than any of them. The second epistle to the Corinthians entreats them to confirm their love to him whom they had put away. They were too hard against him then, as they were too loose now. Here their consciences needed to be roused. To deal with the matter they owed to the Lord Jesus. It was not merely getting rid of the obnoxious man. They had to prove themselves clear in the matter certainly; but he puts before them another course, whenever the guilty one had repented.

"I verily, as absent in body, but present in spirit, have judged already," etc. The case was most gross, and there was no question about it. The facts were indisputable; the scandal was unheard of. "I have judged already, as though present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh." There was no discussion raised whether the person might be converted. The fact is, church discipline supposes and goes on the ground that those on whom it is exercised are Christians; but when it is a question of discipline, it is not the season for the display of Christian affection. This would falsify the conscience and turn the eye from off the point to which the Holy Ghost was directing attention. There was wickedness in their midst; and while known and unjudged, all were implicated; none could be clean till it was put away. Accordingly the apostle, while he expresses the desire that the spirit of the man should be saved in the day of the Lord, flesh being destroyed, at the same time rouses the saints to that which became the name of the Lord on the very ground that they were unleavened. If they were free from evil, let them act consistently. Let them preserve that purity in practice which was theirs in principle. They were unleavened, and therefore should be a new lump. Notoriously there was old leaven among them. What business had it there? "Put away from" not the table of the Lord merely, this he does not say, but "Put away from among yourselves." This is much stronger than expelling from the table. Of course, it implies exclusion from the Lord's table, but from their table too "with such an one, no, not to eat." An ordinary meal, or any such act expressive even in natural things of fellowship with the person thus dishonouring the Lord, is forbidden.

Mark, they must put away. It is not the apostle acting for them; for God took particular care that this case, demanding discipline to the uttermost, should be where the apostle was not. What an admirable instruction for us who have no longer an apostle! None can pretend that it was an assembly where there was a high degree of knowledge or spirituality. The very reverse was the case. The responsibility of discipline depends on our relationship as an assembly to the Lord, not on its changing states. The Corinthians were babes; they were carnal. He who loved them well could not speak of them as spiritual. Nevertheless, this responsibility attached to the very fact that they were members of Christ His body. If saints are gathered to the name of the Lord, and so are God's assembly, if they have faith to take such a position here below, and have the Holy Ghost owned as in their midst, this, and nothing short of this, is their responsibility; nor does the ruined state of the church touch the question, nor can it relieve them from their duty to the Lord. The church at Corinth had soon failed most gravely far and wide. This was the more shameful, considering the brightness of the truth vouchsafed to them, and the striking manifestation of divine power in their midst. The presence of apostles elsewhere in the earth, the beautiful display of Pentecostal grace at Jerusalem, the fact that so short a time had elapsed since they had been brought out of heathenism into their standing in God's grace, all made the present state of the Corinthians so much the more painful; but nothing can ever dissolve the responsibility of saints, whether as individuals or as an assembly. "Put away from among yourselves that wicked person."

Another thing is to be observed, that the Holy Spirit's scale of sin is not that of man. Which of you, my brethren, would have thought of classing a railer with an adulterer? A railer is one who uses abusive language for the purpose of injuring another, not the transient out-breaking of flesh, sad as it is, but provoked it may be, or at any rate, happening through unwatchfulness. The habit of evil speaking stamps him who practises it as a railer; and such a man is unfit for the company of the saints, for God's assembly. It is the old leaven of malice and wickedness. He is unclean. Doubtless the world would not so judge; but this is not the world's judgment. The Corinthians were under the influence of the world. The apostle had already shown that to walk as men is beneath the Christian. Now we see that to walk as the world, no matter how refinedly, ever exposes Christians to act worse than men of the world. God has stamped upon His children the name of Christ; and what does not express His name is inconsistent, not only with the Christian, but with His assembly. They are all as such held responsible, according to the grace and holiness and glory of Christ, for the sin done in their midst, of which they are cognisant. They are bound to keep themselves pure in ways.

There was another case also: brother was going to law with brother. (1 Corinthians 6:1-20) We have no reason to think they had fallen so far as to go to law with those that were not brethren; this would seem to be a lower step still. But brother was going to law with brother, ,and this before the unjust. How often now-a-days one hears, "Well, one expects something better from a brother; and surely he ought to suffer the consequences of his ill-doing." This was just the feeling of the Corinthian plaintiff. What, then, is the weapon that the apostle uses in this case? The dignified place in the glory that God designs for the Christian: "Know ye not that we shall judge the world judge angels?" Were such going before the Gentiles? Thus is seen how practical all truth is, and how God casts the bright light of the approaching day on the smallest matters of the life of today.

Again, there was no quarter in the world where personal purity was more unknown than at Corinth. Indeed, such were the habits of the ancient world, it would only defile the ears and minds of God's children to have any proofs of the depravity in which the world then lay, and that too in its best estate, the wisest and the greatest not excepted, those, alas. whose writings are in the hands of the youth of our day, and more than ever, perhaps, in their hands. Those wits, poets, and philosophers of heathen antiquity lived in habitual, yea, often in unnatural grossness, and thought nothing of it. It is a danger for the saints of God to be tinctured by the atmosphere of the world outside when the first fervour of grace cools, and they begin to take up their old habits. It was certainly so at Corinth.

Accordingly the believers there were betrayed into their former uncleanness of life when the heavenly light got dim. And how does the apostle deal with this? He recalls to them the Holy Spirit's dwelling in them. What a truth, and of what force to the believer! He does not say simply that they were redeemed, though he brings it in also; still less does he merely reason on the moral heinousness of the sin; neither does he cite the law of God that condemned it. He presses upon them that which was proper to them as Christians. It was no question of man, let him be Gentile or Jew, but of a Christian. Thus he sets before them the distinctive Christian blessing the Holy Ghost dwelling in the believer, and making his body (not his spirit but his body) a temple of the Holy Ghost; for here was precisely where the enemy seems to have misled these Corinthians. They affected to think they might be pure in spirit, but do what they liked with their bodies. But, answers the apostle, it is the body which is the temple of the Holy Ghost. The body belongs to the Lord and Saviour; the body, therefore, and not the spirit only, He claims now. No doubt that the spirit be occupied with Christ is a grand matter; but the licentious flesh of man would talk, at any rate, about the Lord, and at the same time indulge in evil. This is set aside by the blessed fact that the Holy Ghost even now dwells in the Christian, and this on the ground of his being bought with a price. Thus the very call to holiness ever keeps the saint of God in the sense of his immense privileges as well as of his perfect deliverance.

1 Corinthians 7:1-40 naturally leads from this into certain questions that had been proposed to the apostle touching marriage and slavery questions which had to do with the various relationships of life. The apostle accordingly gives us what he had learned from the Lord, as well as what he could speak of as a commandment of the Lord, distinguishing in the most beautiful manner, not between inspired and non-inspired, but between revelation and inspiration. All the word is inspired; there is no difference as to this. There is no part of Scripture that is less inspired than another. " All (every) scripture is given by inspiration of God;" but all is not His revelation. We must distinguish between parts revealed and the whole inspired. When a thing is revealed of God, it is absolutely new truth, and of course is the commandment of the Lord. But the inspired word of God contains the language of all sorts of men, and very often the conversation of wicked men nay, of the devil I need not say that all this is not a revelation; but God communicates what Satan and wicked men say (as for instance Pilate's words to our Lord and the Jews). None of these evidently was that which is called a revelation; but the Holy Ghost inspired the writers of the book to give us exactly what each of these said, or revealed what was in the mind of God about them. Take, for example, the book of Job, in which occur the sayings of his friends. What intelligent reader could think that they were in any way authorised communicators of the mind of God? They say sometimes very wrong things, and sometimes wise, and often things that do not in the smallest degree apply to the case. Every word of the book of Job is inspired; but did all the speakers utter necessarily the mind of God? Did not one of the speakers condemn one or other of the rest? Need one reason on such facts? This, no doubt, makes a certain measure of difficulty for a soul at the first blush; but on maturer consideration all becomes plain and harmonious, and the word of God is enhanced in our eyes.

And so it is in this chapter, where the apostle gives both the commandment of the Lord, and his own matured spiritual judgment, which he expressly says was not the commandment of the Lord. Still he was inspired to give his judgment as such. Thus the whole chapter is inspired, one part of it just as much as another. There is no difference in inspiration. What was written by the different inspired instruments is of God as absolutely as if He had written it all without them. There is no degree in the matter. There can be no difference in inspiration. But in the inspired word of God there is not always revelation. Sometimes it is a record which the Spirit gave a man to make of what he had seen and heard, sometimes he recorded by the Spirit what no man could have seen or heard. Sometimes it was a prophecy of the future, sometimes a communication of God's present mind according to His eternal purpose. But all is equally and divinely inspired.

The apostle then lays down at least as far as may be here briefly sketched that while there are cases where it is a positive duty to be married, undisguisedly there was a better place of undivided devotedness to Christ. Blessed is he who is given. thus to serve the Lord without let: still it must be the gift of God. The Lord Jesus had laid down the same principle Himself. InMatthew 19:1-30; Matthew 19:1-30, it is needless to say, you have the selfsame truth in another form.

Again, while the Lord employs the apostle thus to give us both His own commandment and His mind, the general principle is stated as to the relationships of life. It is broadly laid down that one should remain in that condition in which he is called, and for a very blessed reason. Supposing one were a slave even, he is already, if a Christian, a freeman of Christ. You must remember that in these days there were everywhere bondmen: those that then ruled the. world took them from all classes and all countries There were bondmen highly educated, and once in a high position of life. Need it be said that often these bondmen rose up against their cruel masters? The very knowledge of Christ, and the possession of conscious truth, if grace did not counteract mightily, would tend to increase their sense of horror at their position. Suppose, for instance, a refined person, with the truth of God communicated to his soul, was the slave of one living in all the filth of heathenism, what a trial it would be to serve in such a position! The apostle urges the truth of that liberty in Christ which Christendom has well-nigh forgotten that if I am Christ's servant I am emancipated already. Match if you can the manumission he has got. Twenty millions will procure no such emancipation. At the same time, if my master allows me liberty, let me use it rather. Is it not a remarkable style of speech and feeling? The Christian, even if a slave, possesses the best freedom after all: anything else is but circumstantial. On the other hand, if you are a freeman, take care how you use your liberty: use it as the Lord's bondman. The freeman is reminded of his bondmanship; the bondman is reminded of his freedom. What a wonderful antithesis of man is the Second Man! How it traverses all the thoughts, circumstances, and hopes of flesh!

Then he brings before us the different relationships at the end of the chapter, as they are affected by the coming of the Lord. And there is nothing which shows more the importance of that hope as a practical power. There is not only the direct but the indirect allusion when the heart is filled with an object; and the indirect is a yet stronger witness of the place it holds than the direct. A mere hint connects itself with that which is your joy and constant expectation; whereas when a thing is little before the heart you require to explain, prove, and insist upon it. But this chapter brings vividly before them how all outward things pass away, even the fashion of this world. Time is short. It is too late either to make much of scenes so changing, or to seek this thing or that here below with such a morrow before our eyes. Hence he calls on those who had wives to be as those who had none, on those who were selling and buying to be above all the objects that made up the sum of business. In short, he puts Christ and His coming as the reality, and all else as the shadows, transitions, movements of a world that even now crumbles underneath us. No wonder that he follows all up at the end with his own judgment, that the man most blessed is he who has the least entanglement, and is the most thoroughly devoted to Christ and His service.

Next in 1 Corinthians 8:1-13 he begins to take up another danger for the Corinthian saints. They had the sound of the truth ringing in their ears; and assuredly there are few sounds sweeter than the liberty of the Christian. But what is more liable to abuse? They had abused power to self-exaltation; they were now turning liberty to license. But there is a solemn fact which none can afford to forget as to both power and liberty that without responsibility nothing is more ruinous than either. Herein lay the sad failure of these saints. In the sense of responsibility they were utterly wanting They seem to have forgotten completely that the Lord from whom the liberty had come is the One in whose sight, and for whose glory, and according to whose will, all power was to be used. The apostle recalls them to this; but he takes up their license in going into heathen temples, and eating things offered to idols, not first of all on the high ground of the Lord, but on account of their brethren. In their boasted liberty, and because they knew an idol was nothing, they considered that they might go anywhere, and do what they pleased. Nay, not so, cries the apostle; you must consider your brother. There is many a disciple who, far from knowing how vain idolatry is, thinks a good deal of the idol. Thus, you that know so much, if you make light of going here and there, will induce other disciples to follow your steps who may slip into idolatry through it, and thus a brother perish for whom Christ died; and what is the liberty of one who is instructed may prove the extreme ruin of one who is equally a believer in the Lord. Thus he looks at the thing in its full character and ultimate tendency if unchecked. Grace, as we know, can arrest these tendencies, and avert the evil results.

In 1 Corinthians 9:1-27 he interrupts the course of his argument by an appeal to his own place as an apostle. Some were beginning to question his apostolate. It was not that he in the slightest degree forgot his call by God's will to that special service; neither was he insensible to the blessed liberty in which he was serving the Lord. He could lead about a sister-wife like another; he had foregone this for the Lord's sake. He could look for support from the church of God; he preferred to work with his own hands. So in the second epistle to the Corinthians he begs them to forgive the wrong; for he would not accept anything from them. They were not in a condition to be entrusted with such a gift. Their state was such, and God had so overruled it in His ways, that the apostle had received nothing from them. This fact he uses in order to humble them because of their pride and licentiousness.

The course of this chapter then touches on his apostolic place, and at the same time his refusal to use the rights of it. Grace can forego all questions of right. Conscious of what is due, it asserts rights for others, but refuses to use them for itself. Such was the spirit and the faith of the apostle. And now he shows what he felt as to practical state and walk. Far from being full of his knowledge, far from only using his place in the church for the assertion of his dignity and for immunity from all trouble and pain here below, he on the contrary was as one under the law to meet him that was under it; he was as a Gentile to meet him that was free from law (that is, a Gentile). Thus he was a servant of all that he might save some. Besides, he lets them know the spirit of a servant, which was so lacking in the Corinthians in spite of their gifts; for it is not the possession of a gift, but love which serves and delights in service. The simple fact of knowing that you have a gift may and often does minister to self-complacency. The grand point is to have the Lord before you, and when others are thought of, it is in the love which has no need to seek greatness, or to a et it. The love of Christ proves its greatness by serving others.

This, then, was the spirit of that blessed servant of the Lord. He reminds them of another point that he was himself diligent in keeping his body in subjection. He was like a man with a race that was going to be run, and who gets his body into training. He puts this in the strongest way, "Lest that by any means, when I have preached to others, I myself should be a castaway." Mark the tact of the apostle. When he has something discreditable to say, he prefers to say it about himself; when he has something pleasing to say, he loves to put it with regard to others. So here he says, "Lest I myself become a castaway," not " you." He meant their profit, no doubt; his aim was for them to have their own consciences searched by it. If Paul even was exercising himself to have a conscience void offence; if Paul was keeping his body in subjection, how much more did these men need it? They were abusing all the comfort that Christianity brings, to live at ease and play the gentleman, if one may speak according to modern language. They had not entered in the smallest degree into the spirit of the moral glory of Christ humbled here below. They had dislocated the cross from Christianity. They had severed themselves from the power of service. Thus they were in the utmost possible jeopardy; but the apostle, who had the blessedness of Christ before him, and the fellowship of His sufferings is scarce another had like him, even he used all diligence of heart, and held a tight rein over himself. Faithful man as he was, he allowed himself none of these licenses. Liberty indeed he prized, but it was not going here and there to feasts of idols. He was free to serve Christ, and time was short: what had such an one to do with heathen temples?

Thus he wants them to feel their danger, but first of all he begins with himself. He was free but watchful; and he was jealous over himself, the greater the grace shown him. It was not that he in the smallest degree doubted his security in Christ, as some so foolishly say; or that such as have eternal life may lose it again. But it is plain that men who merely take the place of having eternal life may, and often do, abandon that place. Those who have eternal life prove it by godliness; those who have it not prove the lack of it by indifference to holiness, and lack of that love which is of God. So the apostle shows that all his knowledge of the truth, far from making him careless, prompted him to yet greater earnestness, and to daily denial of himself. This is a very important consideration for us all (I press it more especially on the young in such a day as this); and the greater the knowledge of the saints, the more they need to keep it in view.

The apostle draws their attention to another warning in the history of Israel. These had eaten of the same spiritual meat, for so he calls it; they had the heaven-sent manna, had drunk of the same spiritual drink; yet what became of them? How many thousands of them perished in the wilderness? The apostle is approaching far closer to their state. He began with application to his own case, and now he points to Israel as a people sanctified to Jehovah. At length the word is, "Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man; but God is faithful." This was a great comfort, but it was also a serious caution. "God is faithful who will not suffer you to be tempted above that ye are able." It is in vain, therefore, to plead circumstances as an excuse for sin. "But [He] will, with the temptation, also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry." He makes it plain that he is, with characteristic address, dealing with their little-exercised consciences from the statement of his own earnest vigilance over his ways, and then from the sad and solemn history of Israel judged of the Lord. Thus, too, he goes forward into new ground, the deeper spiritual motives, the appeal to Christian affection as well as to faith. The cup of blessing which we bless, is it not the communion of the blood of Christ? He begins with that which most nearly touches the heart. It would have been an order more natural, if one may so say, to speak of the body of Christ; as we know in the Lord's supper habitually, there is that which brings before us first the body and then the blood. The departure from what may be called the historical order makes the emphasis incomparably greater. More than that, the first appeal is founded on the blood of Christ, the answer of divine grace to the deepest need of a soul found in its guilt before God and covered with defilement. Was this to be slighted? "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" He does not here say, "the blood" or the "body of the Lord." This we find in 1 Corinthians 11:1-34; but it is here Christ, because it becomes a question of grace. "The Lord" brings in the idea of authority. This, then, is evidently an immense advance in dealing with the subject. Accordingly he now develops it, not on the ground of injury to a brother, but as a breach of fellowship with such a Christ, and indifference to His immense love. But he does not forget His authority: "Ye cannot drink the cup of the Lord and the cup of demons; ye cannot be partakers of the Lord's table and of the table of demons." It is not simply the love of Christ, but His full authority as the Lord. The apostle contrasts two mighty powers that were contesting demons, on the one hand, a power stronger than man, struggling as to him here below; and, on the other hand, there was the Lord that had shed His blood for them, but the Lord of all who should judge quick and dead. Hence he follows up with a comprehensive and simple principle, but full of liberty withal, that in going into the market you need ask no questions. If I do not know that the food has been connected with idols, the idol is nothing to me; but the moment I know it, it is no longer the question of an idol but a demon; and a demon, be assured, is a very real being indeed. Thus what the apostle insists on amounts to this, that their vaunted knowledge was short indeed. Whenever a person boasts, you will in general find. that he particularly fails precisely where he boasts most. If you set up for great knowledge, this will be the point in which you may be expected to break down. If you set up for exceeding candour, the next thing we may well dread to hear is that you have played very false. The best thing is to see that we give ourselves credit for nothing. Let Christ be all our boast. The sense of our own littleness and of His perfect grace is the way, and the only way, to go on well. "This is the victory that overcometh the world, even our faith. Who is he that overcometh, but he that believeth that Jesus is the Son of God?"

Then in 1 Corinthians 11:1-34 we enter on another point. It would seem that the sisters at Corinth gave them a deal of trouble, and that they had forgotten entirely their due relative place. No doubt the men were at least as much to blame. It is hardly possible that women should ever put themselves forward in the church unless Christian men have deserted their true, responsible position and public action. It is the man's place to guide; and although women may assuredly be far more useful in certain cases, still, unless the man guides, what an evident departure from the order God has assigned to them both! How complete a desertion of the relative position in which they were placed from the first! Thus it was at Corinth. Among the heathen, women played a most important part, and in no quarter of the world, perhaps, so prominent a one as there. Need it be said that this was to their deep shame? There was no city in which they were so degraded as that in which the attained such conspicuous and unnatural prominence. And how does the apostle meet this new feature? He brings in Christ. This is what decides all. He affirms the everlasting principles of God, and he adds that which has so brightly been revealed in and by Christ. He points out that Christ is the image and the glory of God, and that the man stands in an analogous place as connected with and distinguished from the woman. That is to say, the woman's place is one of unobtrusiveness, and in fact, she is most effective where she is least seen. The man, on the contrary, has a public part a rougher and ruder task, no doubt one that may not at all bring into play the finer affections, but which demands a calmer and more comprehensive judgment. The man has the duty of the outward rule and administration.

Accordingly he marks the first departure from what was right by the woman's losing the sign of her subjection. She was to have a covering, on her head; she was to have that which indicated as a sign that she was subject to another. The man seemed to have failed just in the opposite way; and although this may seem a very little thing, what a wonderful thing it is, and what power it shows, to be able to combine in the same epistle eternal things and the very smallest matter of personal decorum, the wearing of long hair or short, the use of a covering on the head or not! How truly it marks God and His word!! Men. would scorn to combine them both in the same epistle; it seems so petty and so incongruous. But it is the littleness of man which calls for big matters to make him important; but the smallest things of God have significance when they bear on the glory of Christ, as they always do. In the first place, it was out of order that a woman should prophesy with her head uncovered; man's place was to do so. He was the image and the glory of God. The apostle connects it all with first principles, going up to the creation of Adam and Eve in a very blessed manner, and above all bringing in the second Man, the last Adam. Did they think to improve on both?

The latter part of the chapter takes up not the relative place of the man and the woman, but the supper of the Lord, and so the saints gathered together. The first part of it, as is evident, has nothing to do with the assembly, and thus does not dispose of the question whether a woman should prophesy there. In fact, nothing is said or implied in the early verses of the assembly at all. The point primarily mooted is of her prophesying after the manner of a man, and this is done with the greatest possible wisdom. Her prophesying is not absolutely shut out. If a woman has a gift for prophecy, which she certainly may have as well as a man, for what is it given of the Lord but for exercise? Certainly such an one ought to prophesy. Who could say the gift of prophecy given to a woman is to be laid up in a napkin? Only she must take care how she does exercise it. First of all, he rebukes the unseemly way in which it was done the woman forgetting that she was a woman, and the man that he is responsible not to act as a woman. They seem to have reasoned in a petty way at Corinth, that because a woman has a gift no less than a man, she is free to use the gift just as a man might. This is in principle wrong; for after all a woman is not a man, nor like one officially, say what you please. The apostle sets aside the whole basis of the argument as false; and we must never hear reasoning which overthrows what God has ordained. Nature ought to have taught them better. But he does not dwell on this; it was a withering rebuke even to hint at their forgetfulness of natural propriety.

Then, in the latter verses, we have the supper of the Lord, and there we find the saints expressly said to be gathered together. This naturally leads the way to the spiritual gifts that are treated of in1 Corinthians 12:1-31; 1 Corinthians 12:1-31. As to the supper of the Lord, happily I need not say many words to you. It is, by the great mercy of God, familiar to most of us; we live, I may say, in the enjoyment of it, and know it to be one of the sweetest privileges God vouchsafes us here below. Alas! this very feast had furnished occasion, in the fleshly state of the Corinthians, to a most humiliating abuse. What led to it was the Agape, as it was styled; for in those days there was a meal which the Christians used to take together. Indeed, the social character of Christianity never can be overlooked without loss, but in an evil state it is open to much abuse. Everything that is good may be perverted; and it never was intended to hinder abuse by extinguishing that which was only to be maintained aright in the power of the Spirit of God. No rules, no abstinence, no negative measures, can glorify God, or make His children spiritual; and it is only by the power of the Holy Ghost in producing a sense of responsibility to the Lord as well as of His grace that saints are duly kept. So it was then at Corinth, that the meeting for the Lord's Supper became mingled with an ordinary meal, where the Christians ate and drank together. They were glad to meet at any rate, originally it was so, when love was gratified with the company of each other. Being not merely young Christians, but unwatchful and then lax, this gave rise to sad abuse. Their old habits re-asserted their influence. They were accustomed to the feasts of the heathen, where people thought nothing whatever of getting drunk, if it was not rather meritorious. It was in some of their mysteries considered a wrong to the god for his votary not to get drunk, so debased beyond all conception were the heathen in their notions of religion.

Accordingly these Corinthian brethren had by little and little got on until some of them had fallen into intemperance on the occasion of the Eucharist; not, of course, simply by the wine drank at the table of the Lord, but through the feast that accompanied it. Thus the shame of their drunkenness fell upon that Holy Supper; and hence the apostle regulated, that from that time forward there should be no such feast coupled with the Lord's Supper. If they wished to eat, let them eat at home; if they came together in worship, let them remember it was to eat of the Lord's body, and to drink of the Lord's blood. He puts it in the strongest terms. He does not feel it needful or suitable to speak of "the figure" of the Lord's body. The point was to make its grace and holy impressiveness duly felt. It was a figure, no doubt; but .still, writing to men who were at least wise enough to judge aright here, he gives all its weight, and the strongest expression of what was meant. So Jesus had said. Such it was in the sight of God. He that partook undiscerningly and without self-judgment was guilty of the body and blood of the Lord Jesus. It was a sin against Him. The intention of the Lord, the true principle and practice for a saint, is to come, examining his ways, trying his springs of action, putting himself to the proof; and so let him eat (not stay away, because there is much discovered that is humbling). The guard and warning is, that if there be not self-judgment, the Lord will judge. How low is the state of things to which all saints tend, and not the Corinthians only! There ought to have been, I suppose, an interposition of the church's judgment between the Christian's lack of self-judgment and the Lord's chastenings; but, alas! man's duty was altogether lacking. It was from no want of gifts. They had no sense of the place God designed self-judgment to hold; but the Lord never fails.

In 1 Corinthians 12:1-31 accordingly, the apostle enters on a full statement of these spiritual powers. He shows that the distinctive feature of that which the Spirit of God leads to is the confession, not exactly of Christ, but of Jesus as Lord. He takes the simplest and most necessary ground that of His authority. This is observable in verse 3: "Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed, and that no man can say that Jesus is the Lord but by the Holy Ghost." Impossible that the Spirit should dishonour, yea, that He should not exalt, Him who humbled Himself for God's glory. "Now, there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God that worketh all in all." They had forgotten all this. They were pre-occupied with human thoughts, with this clever Jew and that able Gentile. They had lost sight of God Himself working in their midst. The apostle points out that if there were different services, if distinct gifts to one and another, it was for the common good of all. He illustrates the nature of the church as a body with its various members subserving the interests of the body and the will of the head. "By one Spirit were we all baptized into one body;" it is not the Holy Ghost merely making many members, but "one body." Accordingly he confronts with this divine aim their misuse of their spiritual powers, independence one of another, disorder as to women, self-glorification, and the like, as we see in1 Corinthians 14:1-40; 1 Corinthians 14:1-40 the detail. He presses that the least comely members, those that are least seen, may be of more importance than any others; just as in the natural body some of the most vital parts are not even visible. What would a man do without a heart, or liver, or lungs? So in the spiritual body there are members which are most important and not seen at all. But men are apt to value most those which make a showy appearance. Thus he rebukes the whole tenor and spirit of Corinthian vanity; at the same time he maintains their place of blessing and responsibility to the last. After all their faults he does not hesitate to, say, "Now ye are the body of Christ." This way of dealing with souls has been grievously enfeebled in the present day. Grace is so feebly known, that the first thought you will find amongst godly people is what they ought to be; but the ground and weapon of the apostle Paul is what they are by God's grace. "Ye are the body of Christ, and members in particular; and God hath set some in the church." It was far from his mind in the least to deny it. Observe here an important use of the expression, "the church." It cannot be the local assembly, because, looking at Corinth, no apostles were there. Whatever might be the providential arrangements outside in the world, he is looking at the assembly of God here on earth; and it is the assembly as a whole, the Corinthian assembly being, as every true assembly is, a kind, of representative, of the church universally. It is the church of God here below; not merely churches, though that was true also.

Thus we can look at what the church will be by-and-by glorified and absolutely perfect. We can also look at a particular local assembly. Besides there is this most important sense of the church never to be forgotten namely, that divine institution viewed as a whole on. earth. Members of Christ no doubt compose it; but there is His body, the assembly as a whole, in which God works here below. Such is the reason why we do not find in this epistle evangelists or pastors, because it is not a question of what is needed to bring souls in or lead them on. He looks at the church as a thing already, subsisting as the witness of the power of God before men. Therefore it was not at all necessary to dwell on those gifts which are the fruit of Christ's love to and cherishing of the church. It is regarded as a vessel of power for the maintenance of God's glory, and responsible for this here below. Therefore tongues miracles, healings, the use of outward powers, are largely dwelt on here.

But we pass on to another and a still more important theme, a wonderfully full picture even for God's word, that most perfect and beautiful unfolding of divine love which we have in 1 Corinthians 13:1-13. After all, if the Corinthians had coveted gifts, they had not coveted the best But even if we may desire the best gifts, there is better still; and the best of all is charity love. Accordingly we have this in the most admirable manner brought out both in what it is and in what it is not, and that too as corrective of the wrong desires of the Corinthians, and the evil spirit which had manifested itself in the exercise of their gifts; so that what seems to be an interruption is the wisest of parentheses between chapter 12, which shows us the distribution of gifts and their character, and chapter 14, which directs the due exercise of gifts in the assembly of God. There is but one safe motive-power for their use, even love. Without it even a spiritual gift only tends to puff up its owner, and to corrupt those who are its objects.

Hence 1 Corinthians 14:1-40 thus opens: "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy." And why? Prophecy seemed to be somewhat despised amongst the Corinthians. Miracles and tongues were liked, because these made themselves of importance. Such wonders made men stare, and drew general attention to those who were invested evidently with a superhuman energy. But the apostle lays it down, that the gifts which suppose the exercise of spiritual understanding have a far higher place. He himself could speak more tongues than they all. It need hardly be added that he did more miracles than any of them. Still, what he valued most was prophesying. We must not suppose that this gift simply means a man preaching. Prophesying never means preaching. More than this, prophesying is not simply teaching. It, no doubt, is teaching; but it is a good deal more. Prophesying is that spiritual application of the word of God to the conscience which puts the soul in His presence, and makes manifest as light to the hearer the mind of God. There is a great deal of valuable teaching, exhortation, and application, that has no such character. It is all very true, but it does not put the soul in the presence of God; it gives no such absolute certainty of God's mind flashing on the condition and judging the state of the heart before Him. I do not speak now of the unconverted, though prophesying might affect such as well as the converted. The direct object of it was, of course, the people of God; but in the course of the chapter the unbeliever is shown coming into the assembly and falling on his face, and owning that God was among them of a truth. Such is the genuine effect. The man finds himself judged in the presence of God.

There is no need to enter into all that this chapter brings before us, but it may be well to observe that we have giving of thanks and blessing, as well as singing and prayer. Prophesying and the rest are brought in as all pertaining to the Christian assembly. What was not directly edifying, as speaking in a tongue, is forbidden unless one could interpret. I doubt very much whether there was any revelation after the scheme of Scripture was complete. To suppose anything revealed, when that which is commonly called the canon was closed, would be an impeachment of God's purpose in it. But till the last portion of His mind was written down in a permanent form for the church, we can quite understand His goodness in allowing a special revelation now and then. This gives no warrant to look for anything of the sort at any time subsequent to the completion of the New Testament. Again, it is plain from this that there are certain modifications of the chapter. Thus so far it is true that if anything has, through the will of God, terminated (for instance, miracles, tongues, or revelations), it is evident that such workings of the Spirit ought not to be looked for; but this does not in the smallest degree set aside the Christian assembly or the exercise according to God's will of what the Spirit still distinctly gives. And undoubtedly He does continue all that is profitable, and for God's glory, in the present state of His testimony and of His church here below. Otherwise the church sinks into a human institute.

In the end of the chapter a very important principle is laid down. It is vain for people to plead the mighty power of God as an excuse for anything disorderly. This is the great difference between the power of the Spirit and the power of a demon. A demon's power may be uncontrollable: chains, fetters, all the power of man outside, may utterly fail to bind a man who is filled with demons. It is not so with the power of the Spirit of God. Wherever the soul walks with the Lord, the power of the Spirit of God on the contrary is always connected with His word, and subject to the Lord Jesus. No man can rightly pretend that the Spirit forces him to do this or that unscripturally. There is no justification possible against Scripture; and the more fully the power is of God, the less will a man think of setting aside that perfect expression of God's mind. All things therefore are to be done decently and in order an order which Scripture must decide. The only aim, as far as we are concerned, that God endorses, is that all be done to edification, and not for self-display.

The next theme (1 Corinthians 15:1-58) is a most serious subject doctrinally, and of capital importance to all. Not only had the devil plunged the Corinthians into confusion upon moral points, but when men begin to give up a good conscience, it is no wonder if the next danger is making shipwreck of the faith. Accordingly, as Satan had accomplished the first mischief among these saints, it was evident the rest threatened soon to follow. There were some among them who denied the resurrection not a separate state of the soul, but the rising again of the body. In fact the resurrection must be of the body. What dies is to be raised. As the soul does not die, "resurrection" would be quite out of place; to the body it is necessary for God's glory as well as man. And how does the apostle treat this? As he always does. He brings Christ in. They had no thought of Christ in the case. They seem to have had no wish to deny the resurrection of Christ; but should not a Christian have at once used Christ to judge all by? The apostle at once introduces His person and work as a test. if Christ did not rise, there is no resurrection, and therefore no truth in the Gospel; "your faith is vain: you are yet in your sins." Even they were quite unprepared for so dreadful a conclusion. Shake the resurrection and Christianity goes. Having reasoned thus, he next points out that the Christian waits for the time of joy and glory and blessing for the body by-and-by. To give up resurrection is to surrender the glorious hope of the Christian, and to be the most miserable of men.. For what could be more cheerless than to give up all present enjoyment without that blessed hope, for the future at Christ's coming? Thus strongly was the whole complex nature of man before the apostle's mind in speaking of this hope of blessedness by-and-by.

Then, somewhat abruptly, instead of discussing the matter any more, he unfolds a most weighty revelation of truth "But now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the. resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." True, the kingdom is not yet come for which we are waiting, but it 'will come. See how all truth hangs together, and how Satan labours to make a consistency in error. He knows the weakness of man's mind. Nobody likes to be inconsistent. You may be dragged into it, but you are never comfortable when you have a sense of inconsistency about you. Hence, after one. error gains empire over the mind of man, he is ready to embrace others just to make all consistent.

Such was the danger here among the Corinthians. They had been offended by the apostle's supreme indifference to all that is of esteem among men. His habits of speech and life were not at all up to the mark that they supposed seemly before the world in a servant of God. Out of this fertile root of evil has the clergy grown. It has been the effort to acquire as much refinement as possible. Holy orders make a man a sort of gentleman if he was not so before. This seems to have been at work in, the minds of these critics of the apostle. Here we find what lay at the bottom of the matter. There is generally a root of evil doctrine where you find people wrong in practice. At any rate, where it is a deliberate, persistent, and systematic error, it will not be merely a practical one, but have a root deep underneath. And this was what now came out at Corinth. It was feebleness about that which, after all, lies at. the very foundation of Christianity. They did not mean to deny the person of Christ or His condition as risen from the dead; but, this is what the enemy meant, and into this their wrong notion tended to drift them. The next step, after denying resurrection for the Christian, would be to deny it about Christ. And here the apostle does not fail to rebuke them, and in a manner trenchant enough. He (exposes the stupidity of their questions, wise as they flattered themselves to be. How? It is always the danger of man that he is not content to believe; he would like first of all to understand. But this is ruinous in divine things, which are entirely outside sense and reason. All real understanding for the Christian is the fruit of faith.

The apostle does not hesitate in apostrophising the unbeliever, or at any rate, the errorist he has in view, to expose his folly. "Thou fool," says he, "that which thou sowest is not quickened except it die." Thus the strongest possible censure falls on these Corinthians, and this for the very matter in which they plumed themselves. Human reasoning is poor indeed outside its own sphere. However, he is not content merely with putting down their speculations; he brings in subsequent and special revelation. The previous part of the chapter had pointed out the connection of Christ's resurrection with our resurrection, followed by the kingdom which finally gives place in order that God may be all in all. In the latter part of the chapter he adds what had not been explained hitherto, From the early portion we should not have known but that all saints die, and that all rise at Christ's coming. But this would not be the full truth. It is most true that the dead in Christ rise, of course, but this does not explain about the living saints. He had vindicated the glorious character of the resurrection; he had proved how fundamental, and momentous, and practical, is the truth that the body is to be raised again, which they were disposed to deny as though it were a low thing, and useless even if possible. They imagined the true way to be spiritual was to make much of the spirit of man. God's way of making us spiritual is by a simple but strong faith in the resurrection-power of Christ; look to His resurrection as the pattern and spring of our own. Then at the last he adds that he would show them a mystery. On this I must just say a few words in order to develop its force.

The resurrection itself was not a mystery, The, resurrection of just and unjust was a well-known Old Testament truth. It might be founded on Scriptures comparatively few, but it was a fundamental truth of the Old Testament, as the apostle Paul lets us hear in his controversy with the Jews in the Acts of the Apostles. In fact, the Lord Jesus also assumes the same thing in the gospels. But if the raising of the dead saints was known, and even the raising of the wicked dead, the change of the living saints was a truth absolutely unrevealed. Up to this it was not made known, It was a New Testament truth, as this indeed is what is meant by a "mystery." It was one of those, truths that were kept secret in the Old Testament, but now revealed not so much a thing difficult to comprehend when stated, as a thing not revealed before. "And behold," says he, "I show you a mystery. We shall not all sleep, but we shall all be changed." Evidently this supports and confirms, while it might seem an exception to, the resurrection; but, in point of fact, it gives so much the more force and consistency to the rising of the dead in a very unexpected way. The general truth of the resurrection assuredly does put the sentence of death on all present things to the believer, showing that the earth cannot rightly be the scene of his enjoyment, where all is stamped with death, and that he must wait for the resurrection power of Christ to be applied before he enters the scene where the rest of God will be our rest, and where there will be nothing but joy with Christ, and even this earth will behold Christ and His saints reigning over it till the eternal day. The addition to this of the New Testament truth of the chance gives immense impressiveness to all, and a fresh force, because it keeps before the Christian the constant expectancy of Christ. "Behold, I show you a mystery" not now that the dead in Christ shall rise, but "we," beginning with the "we" "we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; for this corruptible must put on incorruption, and this mortal shall put on immortality." And "therefore," as he closes with the practical deduction from it all, "my beloved brethren, be ye steadfast, unmovable, always abounding in the work, of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

The last chapter is now before us, in which the apostle lays down a weighty exhortation as to collections for the saints. He puts it on the ground of their being prospered in any degree, and connects it with the special day of Christian enjoyment, when they gather together for the communion of saints. "Upon the, first day of the week let every one of you lay by in store as he has been prospered, that there be no gatherings when I come." Need it be said how human influence has dislocated the truth there? No doubt this was precisely what the apostle, or the Holy Ghost rather, discerned to be at work at Corinth, the same mistake that has wrought so malignantly in Christendom; that is to say, personal rank, learning, eloquence, or a great name (as of an apostle for instance), invoked to call out the generosity of the saints (perhaps, even of the world), and increase the proceeds by all these or like means.

But is there not another danger? Is there no snare for you, beloved brethren? When persons are more or less free from the ordinary incubus of tradition, when they are not so much under the influence of excitement, and of those appeals to the love of being known and of pleasing this or that man, or the cause, or any of those human motives that often do operate, I apprehend that they are exposed to danger in a wholly opposite direction. Do we sufficiently make it a matter of personal responsibility to the Lord, everyone of us, to give, and that in connection with the first day of the week and its blessed surroundings and objects, when we meet at His table? Do we every one of us give as we are prospered by the way? It is very well to keep clear of human influence, but let us see to it that we do not forget that "the Lord has need" of our giving for the purposes He loves here below. And of this I am sure, that if we have rightly cast aside mere human calls, and if we do thank God for the deliverance from worldly influence, and from the power of custom, public opinion, etc., it would be a deep reproach if we did not do double as much now, under the grace that confides in us, as we used to do under the law that used to govern us. Your own consciences must answer whether you can meet the Lord about this matter. I believe that we are in no small danger of settling down in the conviction that our old way was quite wrong, and simply keeping the money in our pockets. It does seem to me, I confess, that bad as human pressure may be in order to raise money, bad as may be a variety of earthly objects in this way or that, bad as a worldly lavish expenditure is, after all, a selfish personal keeping to ourselves of what we have is the worst thing of all. I am quite persuaded that the danger of the saints of God who have been brought outside the camp lies here, lest, delivered from what they know to be wrong, they may not seek in this an exercised conscience. Standing in the consciousness of the power of God's grace, they need to be continually looking out that they be devoted to Him. To cease doing what was done in a wrong way, and sometimes for wrong ends too, is not enough. Let there be zealous and vigilant exercise of soul, and enquiry how to carry out right objects in right ways, and so much the more, if indeed a simpler, fuller knowledge of God's grace and of Christ's glory has been given us.

Then we have various forms of ministry noticed. It is not here gifts as such, but persons devoted to labouring in the Lord; for there is a difference between the two things, as this chapter shows us strikingly. For instance, the apostle himself comes before us in ministry with his especial gift and position in the church. Then again, Timothy is there, his own son in the faith, not only an evangelist, but with a charge over elders at length, to a certain extent acting occasionally for the apostle Paul. Again, we have the eloquent Alexandrian thus introduced: "As touching our brother Apollos I greatly desired him to come unto you, but his will was not at to come at this time." How delicate and considerate the grace of Paul who wished Apollos to go to Corinth then, and of Apollos who wished not to go under the circumstances! On the face of the case we have the working of liberty and responsibility in their mutual relations; and the apostle Paul is the very one to tell us that Apollos's will was not to go as he himself wished at this time. It was no question of one in a place of worldly superiority regulating the movements of another of subordinate degree. The apostle did express his strong desire for Apollos to go; but Apollos must stand to his Master, and be assured that he was using a wisdom greater than that of man's. Finally, we observe another character of service lower down in "the house of Stephanas." This was a simpler case and a humbler position, but very real before God, whatever the danger of being slighted of men. Hence, I think, the word of exhortation "I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,)" etc. They gave themselves up in an orderly manner to this work. "That ye submit yourselves," not merely to Timothy or to Apollos, but to such, to the simple-hearted Christian men whose desire was to serve the Lord with the measure of power they had, and this proved by their persevering labour. Undoubtedly, in the midst of the difficulties of the church, in the face of the oppositions and disappointment, manifold griefs, enemies, and sources of sorrow and shame, it requires the power of God to go on without being moved by any of these things. It is an easy thing to make a start; but nothing short of the power of God can keep one without wavering at the work in the face of everything to cast down. And this was the question. We may suppose that these Corinthians were troublesome enough. From the statements made in the early part of the epistle it is evident; and so the apostle calls upon them to submit themselves. Evidently there was an unsubject spirit, and those ministered to thought they were just as good as the house of Stephanas. It is good to submit ourselves "unto such, and to every one that helpeth with us and laboureth." I am persuaded, beloved brethren, that it is no impeachment of the blessedness of the brotherhood to maintain the speciality of ministry in the Lord. There can be in these matters no more deplorable error than to suppose that there is not to be this godly submission one toward another, according to the place and power that the Lord is pleased to entrust.

The Lord grant that our souls may hold fast the truth here revealed, and in no general or perfunctory way. All I pretend to now is to give a sketch or combination of the parts of the epistle. But may the word itself, and every part of it, sink into our souls and be our joy, that we may not only take the precious truth of such an epistle as the Romans for the peace and joy of our hearts in believing individually, but also may understand our place by faith as of God's assembly on earth, and with thankful praise as those that call on the name of the Lord ours as well as theirs as those that find ourselves practically in need of such exhortations. The Lord give us His own spirit of obeying the Father.