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,

2 Γαλα μας εποτίσα, και ου βρωμα ουπω γαρ ηδυνασθε αλλ' ούτε ετι νυν δυνασθε

3 Ετι γαρ σαρκικοί εςε όπου γαρ εν ύμιν ζηλος και ερις και διχοςασιαι, ουχι σαρκατα ανθρω

κικοι εςε, και κατα
που περιπατείτε ;

4 Όταν γαρ λεγη τις Εγω μεν ειμι Παυλου· ἑτερος δε

I am of Apollos, are ye Εγω Απολλω Ουχι σαρκικοί

not carnal ?

5 Who then is Paul, and who is Apollos, but ministers by whom ye be

lieved, even as the Lord gave to every man ?

6 I have planted, Apollos watered: but God gave the increase.

7 So then, neither is he that planteth any thing, neither he that watereth: but God that giveth the increase.

8 Now he that planteth, and he that watereth, are

one and every man shall

5 Τις ουν εςι Παυλος, τις δε Απολλως, αλλ' η διακονοι δι' ὧν επιςεύσατε και έκας ὡς ὁ Κύριος εδωκεν ;

6 Εγω εφυτευσα, Απολ λως εποτισεν αλλ' ὁ Θεός ηυξανεν.

7 Ωςε ουτε ὁ φυτεύων εςι τι, οὔτε ὁ ποτίζων, αλλ' ὁ αυξανων Θεος.

8 Ὁ φυτενων δε και ὁ πο τίζων έν εισιν έκαςος δε τον

Ver. 2.—1. Milk I gave you. In the original it is Milk I gave you to drink. But as the apostle adds, and not meat, the genius of the English language does not admit of a literal translation, unless the latter clause is supplied in this manner, and not meat to eat. Το support the apostle's phraseology, Beza produces the cίγον και σιτον εδοντες, of Homer. See also Luke i. 64. in the Greek, where Zacharias' tongue is said to have been opened as well as his mouth.

2. Ye were not then alle. Ούπω signifes not then, John iii. 24. vii. 30. Ver. 3.-1. Walk after the manner of men. As the apostle in the following verse, mentions their strifes on account of their teachers, their envyings and strifes spoken of in this verse, must be those which arose on account of their spiritual gifts.

Ver. 7.-1. So that neither the planter is any thing. This is said after the manner of the easterns, who represent things comparatively small, as nothing. See Ess. iv. 26.

receive his own reward, ιδιον μισθον ληψεται κατα ιδιον κοπον. τον

according to his own labour.

9 For we are labourers

together with God : ye are God's husbandry, ye are God's building.

10 According to the

grace

of God which is given unto me, as a wise master-builder, I have laid the foundation and another buildeth thereon. But let every man take heed how he buildeth thereupon.

11 For other foundation

can no man lay, than that is laid, which is Jesus Christ.

12 Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble:

Ver. 9.1. Te are Gol's feld. (Beza, arvum.) The word γεωργιον, is used to signify a field, Prov. xxiv. 30. LXX. It may likewise signify a vineyard, or any piece of ground that is under cultivation. See Isa. v. 1, 2. where the Jewish nation is called Gol's vineyard. The metaphor is aptly used to denote the pains which the ministers of religion, God's labourers, ought to take for making their people fruitful in goodness. 2. God's building. The original word, οικ:δομη, denotes the act of building, but here it signifies the building itself. The building which God reared by his labours, was the great temple of the Christian church. This metaphor, the apostle prosecutes in the subsequent part of the chapter; having discussed the metaphor of the field in the preceding part, where he speaks of his own planting, and of Apollos watering, and of God's making to grow.

Ver. 10.1 According to the grace of God. This I take to be the grace of apostleship, spoken of, Rom. i. 5. 1 Cor. xv. 10. Gal. ii. 9. See also 2 Cor. vi. 1. xii. 9.

2. As a skilful architect. The word ropes, literally signifies wise: but it is also used to denote skilful in any art or business. | xod. xxxi. 3. I have filled him with the Spirit of God, in wisdom, and in knowledge—in all manner - of workmanship.

ceive his proper reward, according to his proper labour.

9 (Tag, 93.) Wherefore, we are joint labourers of God. YE ARE God's field,1 ye are God's building.

10 According to the grace of God' which is given to me, as a skilful architect, I have laid the foundation, and another buildeth thereon. But let every one take heed how he buildeth thereupon.

11 For other foundation no one can lay,' except what is laid, which is Jesus the Christ.

12 Now, if any one build on this foundation, gold, 1 silver, valuable stones, wood, hay, stubble;

shall receive his proper reward, according to his fidelity in his proper labour, and not according to his success in labouring.

9 Wherefore, we teachers are joint labourers belonging to God. Ye the people are God's field, which he employs us to cultivate. And, to use another similitude, ye are God's building, which he employs us to

rear.

10 According to the grace of apostleship, which I have received of God, like a skilful architect, I have laid the foundation of the temple of God at Corinth properly, by preaching that Jesus is the Christ, (See ver. 11.) and the false teacher buildeth thereon; but let every teacher take heed how he buildeth thereon: let him take heed that the superstructure which he rears, be suitable to the foundation.

11 For other foundation of God's temple, no teacher, if he teaches faithfully, can lay, except what is laid by me, which is Jesus the Christ, promised in the scriptures.

12 Now, if any teacher build on the foundation Christ, sincere disciples, represented in this similitude by gold, silver, valuable stones; or if he buildeth hypocrites, represented by wood, hay, stubble,

Ver. 11.-1. Other foundation no one can lay. In this place the apostle speaks not of the foundation of a system of doctrine, but of the foundation of the building or temple of God, consisting of all who profess to believe the gospel, as is evident from ver. 9. 16, 17. Of this great temple, Jesus Christ is called the foundation, because on him as the Christ or Son of God, the whole fabric rests. Hence all believers are said, Ephes. ii. 20. to be built upon the foundation of the apostles, and prophets, Jesus Christ himself being the chief corner stone. See Isa, xxviii. 16.

Ver. 12.-1. Build on this foundation gold, &c. As the apostle is speaking of the Christian church, consisting of believers of all nations, of which church Christ is the foundation, it is evident, that the materials built on this

13 Every man's work shall be made manifest. For the day shall declare it, because it shall be revealed by fire; and the

13 Εκαςου το έργον φανερον γενήσεται ἡ γὰρ ἡμερα δηλώσει, ότι εν πυρί αποκαλυπτεται και έκαςου το ερ

fre shall try every man's γον όποιον εςι, το πυρ δοκι

work, of what sort it is.

14 If any man's work abide which he hath built thereupon, he shall receive a reward.

15 If any man's work shall be burnt, he shall suffer loss: but he him

self shall be saved; yet so, as by fire.

μάσει.

14 Ει τινος το έργον με ve ὁ επωκοδόμησε, μισθον anetaⱭI.

15 Ει τινος Το ἔργον κατακαησεται, ζημιωθησεται αυτος δε σωθήσεται, έτως δε ὡς δια πυρος.

foundation, called gold, silver, &c. cannot represent the doctrines, but the disciples of Christ: So Jerome, l'heodoret, and Oecumenius thought. Besides, in no passage of scripture, is the temple or church of God said to consist of the doctrines, but of the disciples of Christ, who are called living stones built up a spiritual house or temple, 1 Pet. ii. 5, 6.

Ver. 13.-1. It is revealed by fire. That the fire of which the apostle speaks, is the fire of persecution, I think evident from 1 Pet. iv. 12. where the persecution to which the first Christians were exposed, is called upçons, a burning among them, which was to them for a trial.—According to the common interpretation of this passage, the doctrine which one teaches, is called bis work. But in that case I wish to know, how doctrines can be tried by the fire either of persecution, or of the last judgment; or how they can be burnt by these fires. To introduce doctrines into this passage, quite destroys the apostle's imagery, in which he represents the whole body of those who then professed to believe in Christ, as formed into one great house or temple, for the worship of God; and that temple, as soon to have the fire of persecution thrown upon it. And therefore, if nominal believers, represented by wood, hay and stubble, were by any teacher built into the church, the fire of persecution would discover them; because, as parts of the church, they would soon perish by apostacy. The false teacher at Corinth, had in this respect been very blameable, by complying with the passions and prejudices, both of the Jews and Gentiles: and by encouraging them in their sins, had allured into the church at Corinth, a number of wicked men, particularly the person who was guilty of incest, and others who denied the resurrection of the dead, whereby he had corrupted the temple of God, ver. 17.

Some of the fathers, perceiving that the apostle in this passage spake, not of doctrines but of persons, supposed that the fire which was to try every one's work, was the fire which is to happen at the day of judgment. And therefore, as the apostle speaks of persons, whose work was to be burnt,