‏ 1 Corinthians 2

 Not with excellency of speech or of wisdom ( ου καθ' υπεροχην λογου η σοφιας ).  Hυπεροχη is an old word from the verb  υπερεχω (Php 4:7) and means preeminence, rising above. In N.T. only here and 1Ti 2:2 of magistrates. It occurs in inscriptions of Pergamum for persons of position (Deissmann, Bible Studies, p. 255). Here it means excess or superfluity, "not in excellence of rhetorical display or of philosophical subtlety" (Lightfoot).

 The mystery of God ( το μυστηριον του θεου ). So Aleph A C Copt. like 2:7, but B D L P read  μαρτυριον like 1:6. Probably

 mystery is correct. Christ crucified is the mystery of God (Col 2:2). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from  μυεω, to close, to shut, to initiate (Php 4:12). This mystery was once hidden from the ages (Col 1:26), but is now made plain in Christ (1Co 2:7; Ro 16:25f.). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan's Vocabulary).

 For I determined not to know anything among you ( ου γαρ εκρινα τ ειδενα εν υμιν ). Literally, "For I did not decide to know anything among you." The negative goes with  εκρινα, not with  τ. Paul means that he did not think it fit or his business to know anything for his message beyond this "mystery of God."

 Save Jesus Christ ( ε μη Ιησουν Χριστον ). Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular,

 and him crucified ( κα τουτον εσταυρωμενον ). Literally,

 and this one as crucified (perfect passive participle). This phase in particular (1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the  σχανδαλον of the Incarnation, but Paul kept to the main track on coming to Corinth.

 I was with you ( εγενομην προς υμας ). Rather, "I came to you" (not  ην, was). "I not only eschewed all affectation of cleverness or grandiloquence, but I went to the opposite extreme of diffidence and nervous self-effacement" (Robertson and Plummer). Paul had been in prison in Philippi, driven out of Thessalonica and Beroea, politely bowed out of Athens. It is a human touch to see this shrinking as he faced the hard conditions in Corinth. It is a common feeling of the most effective preachers. Cool complacency is not the mood of the finest preaching. See  φοβος (fear) and  τρομος (trembling) combined in 2Co 7:15; Php 2:12; Eph 6:5.

 Not in persuasive words of wisdom ( ουκ εν πιθοις σοφιας λογοις ). This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective  πιθος (MSS.  πειθος ) has not yet been found elsewhere. It seems to be formed directly from  πειθω, to persuade, as  φειδος ( φιδος ) is from  φειδομα, to spare. The old Greek form  πιθανος is common enough and is used by Josephus (Ant. VIII. 9. 1) of "the plausible words of the lying prophet" in 1Ki 13. The kindred word  πιθανολογια occurs in Col 2:4 for the specious and plausible Gnostic philosophers. And gullible people are easy marks for these plausible pulpiteers. Corinth put a premium on the veneer of false rhetoric and thin thinking.

 But in demonstration ( αλλ' εν αποδειξε ). In contrast with the

 plausibility just mentioned. This word, though an old one from  αποδεικνυμ, to show forth, occurs nowhere else in the New Testament.

 Spirit ( πνευμα ) here can be the Holy Spirit or inward spirit as opposed to superficial expression and

 power ( δυναμις ) is moral power rather than intellectual acuteness (cf. 1:18).

 That your faith should not stand ( ινα η πιστις υμων μη η ). Purpose of God, but  μη η is "not be" merely. The only secure place for faith to find a rest is in God's power, not in the wisdom of men. One has only to instance the changing theories of men about science, philosophy, religion, politics to see this. A sure word from God can be depended on.

 Among the perfect ( εν τοις τελειοις ). Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (3:1) and adults or grown men (common use of  τελειος for relative perfection, for adults, as is in 1Co 14:20; Php 3:15; Eph 4:13; Heb 5:14). Some were simply old babes and unable in spite of their years to digest solid spiritual food, "the ample teaching as to the Person of Christ and the eternal purpose of God. Such 'wisdom' we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This 'wisdom' is discerned in the Gospel of John, as compared with the other Evangelists" (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity.

 Of this world ( του αιωνος τουτου ). This age, more exactly, as in 1:20. This wisdom does not belong to the passing age of fleeting things, but to the enduring and eternal (Ellicott).

 Which are coming to naught ( των καταργουμενων ). See on 1:28. Present passive participle genitive plural of  καταργεω. The gradual nullification of these "rulers" before the final and certain triumph of the power of Christ in his kingdom.

 God's wisdom in a mystery ( θεου σοφιαν εν μυστηριω ). Two points are here sharply made. It is God's wisdom (note emphatic position of the genitive  θεου ) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God's wisdom is eternal and superior to the wisdom of any age or time. God's wisdom is alone absolute. See on 2:1 for mystery. It is not certain whether

 in a mystery is to be taken with

 wisdom or

 we speak. The result does not differ greatly, probably with

 wisdom, so long a secret and now at last revealed (Col 1:26; 2Th 2:7).

 That hath been hidden ( την αποκεκρυμμενην ). See Ro 16:25; Col 1:26; Eph 3:5. Articular perfect passive participle of  αποκρυπτω, more precisely defining the indefinite  σοφιαν (wisdom).

 Foreordained before the worlds ( προωρισεν προ των αιωνων ). This relative clause ( ην ) defines still more closely God's wisdom. Note  προ with both verb and substantive ( αιωνων ). Constative aorist of God's elective purpose as shown in Christ crucified (1Co 1:18-24). "It was no afterthought or change of plan" (Robertson and Plummer).

 Unto our glory ( εις δοξαν ημων ). "The glory of inward enlightenment as well as of outward exaltation" (Lightfoot).

 Knoweth ( εγνωκεν ). Has known, has discerned, perfect active indicative of  γινωσκω. They have shown amazing ignorance of God's wisdom.

 For had they known it ( ε γαρ εγνωσαν ). Condition of the second class, determined as unfulfilled, with aorist active indicative in both condition ( εγνωσαν ) and conclusion with  αν ( ουκ αν εσταυρωσαν ). Peter in the great sermon at Pentecost commented on the "ignorance" ( κατα αγνοιαν ) of the Jews in crucifying Christ (Ac 3:17) as the only hope for repentance on their part (Ac 3:19).

 The Lord of glory ( τον Κυριον της δοξης ). Genitive case  δοξης, means characterized by glory, "bringing out the contrast between the indignity of the Cross (Heb 12:2) and the majesty of the Victim (Lu 22:69; 23:43)" (Robertson and Plummer). See Jas 2:1; Ac 7:2; Eph 1:17; Heb 9:5.

 But as it is written ( αλλα καθως γεγραπτα ). Elliptical sentence like Rom 15:3 where  γεγονεν (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the Apocalypse of Elias and Jerome finds it also in the Ascension of Isaiah. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the LXX text of Isa 64:4 and cites it as a Christian saying. It is likely that Paul here combines freely Isa 64:4; 65:17; 52:15 in a sort of catena or free chain of quotations as he does in Ro 3:10-18. There is also an anacoluthon for  α (which things) occurs as the direct object (accusative) with  ειδεν (saw) and  ηκουσαν (heard), but as the subject (nominative) with  ανεβη (entered, second aorist active indicative of  αναβαινω, to go up).

 Whatsoever ( οσα ). A climax to the preceding relative clause (Findlay).

 Prepared ( ητοιμασεν ). First aorist active indicative of  ετοιμαζω. The only instance where Paul uses this verb of God, though it occurs of final glory (Lu 2:31; Mt 20:23; 25:34; Mr 10:40; Heb 11:16) and of final misery (Mt 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1Co 1:5-7).

 Heart ( καρδιαν ) here as in Ro 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now

 revealed and made plain, not of mysteries still unknown.

 But unto us God revealed them ( ημιν γαρ απεκαλυψεν ο θεος ). So with  γαρ B 37 Sah Cop read instead of  δε of Aleph A C D. " Δε is superficially easier;  γαρ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation ( απεκαλυψεν, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it.

 Through the Spirit ( δια του πνευματος ). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Ro 16:25), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards).

 Searcheth all things ( παντα εραυνα ). This is the usual form from A.D. 1 on rather than the old  ερευναω. The word occurs (Moulton and Milligan's Vocabulary) for a professional searcher's report and  εραυνητα, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). So in Ro 8:27 we have this very verb  εραυναω again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" ( κα τα βαθη του θεου ). Profunda Dei (Vulgate). Cf. "the deep things of Satan" (Re 2:24) and Paul's language in Ro 11:33 "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.

 Knoweth ( οιδεν, εγνωκεν ). Second perfect of root  ιδ-, to see and so know, first perfect of  γινωσκω, to know by personal experience, has come to know and still knows. See First John for a clear distinction in the use of  οιδα and  γινωσκω.

 The spirit of man that is in him ( το πνευμα του ανθρωπου το εν αυτω ). The self-consciousness of man that resides in the man or woman (generic term for mankind,  ανθρωπος ).

 The Spirit of God ( το πνευμα του θεου ). Note the absence of  το εν αυτω. It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul's analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Ro 8:26 and in the full Trinitarian benediction in 2Co 13:13.  Πνευμα in itself merely means breath or wind as in Joh 3:8. To know accurately Paul's use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God's Holy Spirit is amply qualified to make the revelation claimed here in verses 6-10.

 But we ( ημεις δε ). We Christians like

 us ( ημιν ) in verse 10 of the revelation, but particularly Paul and the other apostles.

 Received ( ελαβομεν ). Second aorist active indicative of  λαμβανω and so a definite event, though the constative aorist may include various stages.

 Not the spirit of the world ( ου το πνευμα του κοσμου ). Probably a reference to the wisdom of this age in verse 6. See also Ro 8:4, 6, 7; 1Co 11:4 ( θε πνευμα ετερον ).

 But the spirit which is of God ( αλλα το πνευμα το εκ θεου ). Rather, "from God" ( εκ ), which proceeds from God.

 That we might know ( ινα ειδωμεν ). Second perfect subjunctive with  ινα to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand "the things that are freely given us by God" ( τα υπο του θεου χαρισθεντα ημιν ). First aorist passive neuter plural articular participle of  χαριζομα, to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God's revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit.

 Which things also we speak ( α κα λαλουμεν ). This onomatopoetic verb  λαλεω (from  λα-λα ), to utter sounds. In the papyri the word calls more attention to the form of utterance while  λεγω refers more to the substance. But  λαλεω in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10), illumination (verse 12), and inspiration (verse 13). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Th 4:2) and for his epistles (2Th 3:14).

 Not in words which man's wisdom teacheth ( ουκ εν διδακτοις ανθρωπινης σοφιας λογοις ). Literally, "not in words taught by human wisdom." The verbal adjective  διδακτοις (from  διδασκω, to teach) is here passive in idea and is followed by the ablative case of origin or source as in Joh 6:45,  εσοντα παντες διδακτο θεου (from Isa 54:13), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, Grammar, p. 516). So then Paul claims the help of the Holy Spirit in the utterance ( λαλουμεν ) of the words, "which the Spirit teacheth ( εν διδακτοις πνευματος ), "in words taught by the Spirit" (ablative  πνευματος as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not mere human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God.

 Comparing spiritual things with spiritual ( πνευματικοις πνευματικα συνκρινοντες ). Each of these words is in dispute. The verb  συνκρινω, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Ge 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2Co 10:12. In the papyri Moulton and Milligan (Vocabulary) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is  πνευματικοις? Is it masculine or neuter like  πνευματικα? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14. If  πνευματικοις be taken as neuter plural (associative instrumental case after  συν in  συνκρινοντες ), the idea most naturally would be, "combining spiritual ideas ( πνευματικα ) with spiritual words" ( πνευματικοις ). This again makes good sense in harmony with the first part of verse 13. On the whole this is the most natural way to take it, though various other possibilities exist.

 Now the natural man ( ψυχικος δε ανθρωπος ). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as  πνευμα and  πνευματικοσ, ψυχη and  ψυχικοσ, σαρξ and  σαρκινος and  σαρκικος. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his New Testament Word Studies, pp. 62-68, and in his

 Spirit, Soul, and Flesh. The papyri furnish so many examples of  σαρξ, πνευμα, and  ψυχη that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament.  Ψυχικος is a qualitative adjective from  ψυχη (breath of life like  ανιμα, life, soul). Here the Vulgate renders it by animalis and the German by sinnlich, the original sense of animal life as in Jude 1:19; Jas 3:15. In 1Co 15:44, 46 there is the same contrast between  ψυχικος and  πνευματικος as here. The  ψυχικος man is the unregenerate man while the  πνευματικος man is the renewed man, born again of the Spirit of God.

 Receiveth not ( ου δεχετα ). Does not accept, rejects, refuses to accept. In Ro 8:7 Paul definitely states the inability ( ουδε γαρ δυνατα ) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" ( μωρια ) to us as was once the case (1:23). Today one notes certain of the intelligentsia who sneer at Christ and Christianity in their own blinded ignorance.

 He cannot know them ( ου δυνατα γνωνα ). He is not able to get a knowledge (ingressive second aorist active infinitive of  γινωσκω ). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ.

 They are spiritually judged ( πνευματικως ανακρινετα ). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In Ac 17:11 the Beroeans scrutinized the Scriptures. These  ψυχικο men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the  ψυχη (mere animal nature) rather than by the  πνευμα (the renewed spirit).

 Judgeth all things ( ανακρινε παντα ). The spiritual man ( ο πνευματικος ) is qualified to sift, to examine, to decide rightly, because he has the eyes of his heart enlightened (Eph 1:18) and is no longer blinded by the god of this world (2Co 4:4). There is a great lesson for Christians who know by personal experience the things of the Spirit of God. Men of intellectual gifts who are ignorant of the things of Christ talk learnedly and patronizingly about things of which they are grossly ignorant. The spiritual man is superior to all this false knowledge.

 He himself is judged of no man ( αυτος δε υπ' ουδενος ανακρινετα ). Men will pass judgment on him, but the spiritual man refuses to accept the decision of his ignorant judges. He stands superior to them all as Polycarp did when he preferred to be burnt to saying, "Lord Caesar" in place of "Lord Jesus." He was unwilling to save his earthly life by the worship of Caesar in place of the Lord Jesus. Polycarp was a  πνευματικος man.

 For who hath known the mind of the Lord ( Τις γαρ εγνω νουν Κυριου; ). Quotation from Isa 40:13.

 That he should instruct him ( ος συνβιβασε αυτον ). This use of  ος (relative

 who) is almost consecutive (result). The  πνευματικος man is superior to others who attempt even to instruct God himself. See on Ac 9:22; 16:10 for  συνβιβαζω, to make go together.

 But we have the mind of Christ ( ημεις δε νουν Χριστου εχομεν ). As he has already shown (verses 6-13). Thus with the mind ( νους. Cf. Php 2:5; Ro 8:9, 27). Hence Paul and all  πνευματικο men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, "I know him whom I have believed." "I believe; therefore I have spoken."

‏ 1 Corinthians 3:1-20

 But as unto carnal ( αλλ' ως σαρκινοις ). Latin carneus. "As men o' flesh," Braid Scots; "as worldlings," Moffatt. This form in  -ινος like  λιθινος in 2Co 3:3 means the material of flesh, "not on tablets of stone, but on fleshen tablets on hearts." So in Heb 7:16. But in Ro 7:14 Paul says, "I am fleshen ( σαρκινος ) sold under sin," as if  σαρκινος represented the extreme power of the  σαρξ. Which does Paul mean here? He wanted to speak the wisdom of God among the adults (1Co 2:6), the spiritual ( ο πνευματικο, 2:15), but he was unable to treat them as  πνευματικο in reality because of their seditions and immoralities. It is not wrong to be  σαρκινος, for we all live in the flesh ( εν σαρκ, Ga 2:20), but we are not to live according to the flesh ( κατα σαρκα, Ro 8:12). It is not culpable to a babe in Christ ( νηπιος, 1Co 13:11), unless unduly prolonged (1Co 14:20; Heb 5:13f.). It is one of the tragedies of the minister's life that he has to keep on speaking to the church members "as unto babes in Christ" ( ως νηπιοις εν Χριστω ), who actually glory in their long babyhood whereas they ought to be teachers of the gospel instead of belonging to the cradle roll. Paul's goal was for all the babes to become adults (Col 1:28).

 I fed you with milk, not with meat ( γαλα υμας εποτισα, ου βρωμα ). Note two accusatives with the verb,  εποτισα, first aorist active indicative of  ποτιζω, as with other causative verbs, that of the person and of the thing. In the LXX and the papyri the verb often means to irrigate.  Βρωμα does not mean meat (flesh) as opposed to bread, but all solid food as in "meats and drinks" (Heb 9:7). It is a zeugma to use  εποτισα with  βρωμα. Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel.

 For ye are yet carnal ( ετ γαρ σαρκικο εστε ).  Σαρκικος, unlike  σαρκινος, like  ικος formations, means adapted to, fitted for the flesh ( σαρξ ), one who lives according to the flesh ( κατα σαρκα ). Paul by  ψυχικος describes the unregenerate man, by  πνευματικος the regenerate man. Both classes are  σαρκινο made in flesh, and both may be  σαρκικο though the  πνευματικο should not be. The  πνευματικο who continue to be  σαρκινο are still babes ( νηπιο ), not adults ( τελειο ), while those who are still  σαρκικο (carnal) have given way to the flesh as if they were still  ψυχικο (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves.

 Jealousy and strife ( ζηλος κα ερις ). Zeal ( ζηλος from  ζεω, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Ro 10:2) and easily becomes jealousy (same root through the French jaloux) as zeal. Ardour may be like the jealousy of God (2Co 11:2) or the envy of men (Ac 5:17).  Ερις is an old word, but used only by Paul in N.T. (see on 1Co 1:11). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still  σαρκικο and walking according to men, not according to the Spirit of Christ.

 For when one saith ( οταν γαρ λεγη τις ). Indefinite temporal clause with the present subjunctive of repetition (Robertson, Grammar, p. 972). Each instance is a case in point and proof abundant of the strife.

 Of Paul ( Παυλου ). Predicate genitive, belong to Paul, on Paul's side.

 Of Apollos ( Απολλω ). Same genitive, but the form is the so-called Attic second declension. See the nominative  Απολλως in verse 5.

 Men ( ανθρωπο ). Just mere human creatures ( ανθρωπο, generic term for mankind), in the flesh ( σαρκινο ), acting like the flesh ( σαρκικο ), not  πνευματικο, as if still  ψυχικο. It was a home-thrust. Paul would not even defend his own partisans.

 What then? ( τ ουν; ). He does not say  τις (who), but  τ (what), neuter singular interrogative pronoun.

 Ministers ( διακονο ). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as  δια and  κονις "raising dust by hastening." In the Gospels it is the servant (Mt 20:26) or waiter (Joh 2:5). Paul so describes himself as a minister (Col 1:23, 25). The technical sense of deacon comes later (Php 1:1; 1Ti 3:8, 12).

 As the Lord gave to him ( ως ο Κυριος εδωκεν ). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1Co 3; 4 and it is made plain in chapter 1Co 12.

 I planted ( εγω εφυτευσα ). First aorist active indicative of old verb  φυτευω. This Paul did as Luke tells us in Ac 18:1-18.

 Apollos watered ( Απολλως εποτισεν ). Apollos irrigated the church there as is seen in Ac 18:24-19:1. Another aorist tense as in verse 2.

 But God gave the increase ( αλλα ο θεος ηυξανεν ). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.

 So then neither--neither--but ( Hωστε ουτε--ουτε--αλλ' ). Paul applies his logic relentlessly to the facts. He had asked

 what ( τ ) is Apollos or Paul (verse 5). The answer is here.

 Neither is anything ( τ )

 the one who plants nor the one who waters. God is the whole and we are not anything.

 Are one ( εν εισιν ). The neuter singular again ( εν, not  εις ) as with the interrogative  τ and the indefinite  τ. By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written.

 According to his own labour ( κατα τον ιδιον κοπον ). God will bestow to each the reward that his labour deserves. That is the pay that the preacher is sure to receive. He may get too little or too much here from men. But the due reward from God is certain and it will be adequate however ungrateful men may be.

 God's fellow-workers ( θεου συνεργο ). This old word (co-workers of God) has a new dignity here. God is the major partner in the enterprise of each life, but he lets us work with him. Witness the mother and God with the baby as the product.

 God's husbandry ( θεου γεωργιον ). God's tilled land ( γη, εργον ). The farmer works with God in God's field. Without the sun, the rains, the seasons the farmer is helpless.

 God's building ( θεου οικοδομη ). God is the Great Architect. We work under him and carry out the plans of the Architect. It is building ( οικος, house,  δεμω, to build). Let us never forget that God sees and cares what we do in the part of the building where we work for him.

 As a wise masterbuilder ( ως σοφος αρχιτεκτων ). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word  αρχιτεκτων, our architect.  Τεκτων is from  τικτω, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Mt 13:55; Mr 6:3).  Αρχι- is an old inseparable prefix like  αρχαγγελος (archangel),  αρχεπισχοπος (archbishop),  αρχιερευς (chiefpriest).  Αρχιτεκτων occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen ( τεκτονες, carpenters) work under the direction of the architect (Plato, Statesman, 259). "As a wise architect I laid a foundation" ( θεμελιον εθηκα ). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Lu 6:48; 14:29), a cognate accusative for  θεμελιον. The substantive  θεμελιον is from the same root  θε as  εθηκα ( τι-θημ ). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in Ac 18:1-18. The aorist  εθηκα is the correct text, not the perfect  τεθεικα.

 Another buildeth thereon ( αλλος εποικοδομε ). Note the preposition  επ with the verb each time (10, 11, 12, 14). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come.

 Take heed how he buildeth thereon ( βλεπετω πως εποικοδομε ). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

 Other foundation ( θεμελιον αλλον ). The gender of the adjective is here masculine as is shown by  αλλον. If neuter, it would be  αλλο. It is masculine because Paul has Christ in mind. It is not here  ετερον a different kind of gospel ( ετερον ευαγγελιον, Ga 1:6; 2Co 11:4) which is not another ( αλλο, Ga 1:7) in reality. But another Jesus (2Co 11:4,  αλλον Ιησουν ) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation.

 Than that which is laid, which is Christ Jesus ( παρα τον κειμενον, ος εστιν Ιησους Χριστος ). Literally, "alongside ( παρα ) the one laid ( κειμενον )," already laid (present middle participle of  κειμα, used here as often as the perfect passive of  τιθημ in place of  τεθειμενον ). Paul scouts the suggestion that one even in the interest of so-called "new thought" will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted Ps 118:22f. to the members of the Sanhedrin who challenged his authority (Mr 11:10f.; Mt 21:42-45; Lu 20:17f.). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone ( ακρογωναιος, Eph 2:20). All believers are living stones in this temple (1Pe 2:5). But there is only one foundation possible.

 Gold, silver, precious stones, wood, hay, stubble ( χρυσιον, αργυριον, λιθους τιμιουσ, ξυλα, χορτον, καλαμην ). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay ( χορτος, grass, as in Mr 6:39) and stubble ( καλαμη, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as Ex 5:12) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9 or to the character of the teaching as in verse 13. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15) and shoddy men (verse 17). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.

 The day ( η ημερα ). The day of judgment as in 1Th 5:4 (which see), Ro 13:12; Heb 10:25. The work ( εργον ) of each will be made manifest. There is no escape from this final testing.

 It is revealed in fire ( εν πυρ αποκαλυπτετα ). Apparently "the day" is the subject of the verb, not the work, not the Lord. See 2Th 1:8; 2:8. This metaphor of fire was employed in the O.T. (Da 7:9f.; Mal 4:1) and by John the Baptist (Mt 3:12; Lu 3:16f.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ( the fire itself will test,  το πυρ αυτο δοκιμασε ) the quality of the material used in the building,

 of what sort it is ( οποιον εστιν ), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes.

 If any man's work shall abide ( ε τινος το εργον μενε ). Condition of the first class with future indicative, determined as fulfilled, assumed as true. When the fire has done its work, what is left? That is the fiery test that the work of each of us must meet. Suitable reward (Mt 20:8) will come for the work that stands this test (gold, silver, precious stones)

 Shall be burned ( κατακαησετα ). First-class condition again, assumed as true. Second future (late form) passive indicative of  κατακαιω, to burn down, old verb. Note perfective use of preposition  κατα, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke.

 He shall suffer loss ( ζημιωθησετα ). First future passive indicative of  ζημιω, old verb from  ζημια (damage, loss), to suffer loss. In Mt 16:26; Mr 8:36; Lu 9:25 the loss is stated to be the man's soul ( ψυχην ) or eternal life. But here there is no such total loss as that. The man's work ( εργον ) is burned up (sermons, lectures, books, teaching, all dry as dust).

 But he himself shall be saved ( αυτος δε σωθησετα ). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ.

 Yet so as through fire ( ουτως δε ως δια πυρος ). Clearly Paul means with his work burned down (verse 15). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.

 Ye are a temple of God ( ναος θεου εστε ). Literally, a sanctuary ( ναος, not  ιερον, the sacred enclosure, but the holy place and the most holy place) of God. The same picture of building as in verse 9 ( οικοδομη ), only here the sanctuary itself.

 Dwelleth in you ( εν υμιν οικε ). The Spirit of God makes his home ( οικε ) in us, not in temples made with hands (Ac 7:48; 17:24).

 Destroyeth ( φθειρε ). The outward temple is merely the symbol of God's presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb  φθειρω means to corrupt, to deprave, to destroy. It is a gross sin to be a church-wrecker. There are actually a few preachers who leave behind them ruin like a tornado in their path.

 Him shall God destroy ( φθερε τουτον ο θεος ). There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man's soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself.

 Holy ( αγιος ). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" ( τον ναον του θεου ), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" ( οιτινες εστε υμεις ). The qualitative relative pronoun  οιτινες is plural to agree with  υμεις (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In 6:19 Paul reminds the Corinthians again that the body is the temple ( ναος, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.

 Let no man deceive himself ( Μηδεις εαυτον εξαπατω ). A warning that implied that some of them were guilty of doing it ( μη and the present imperative). Excited partisans can easily excite themselves to a pious phrenzy, hypnotize themselves with their own supposed devotion to truth.

 Thinketh that he is wise ( δοκε σοφος εινα ). Condition of first class and assumed to be true. Predicate nominative  σοφος with the infinitive to agree with subject of  δοκε (Robertson, Grammar, p. 1038). Paul claimed to be "wise" himself in verse 10 and he desires that the claimant to wisdom may become wise ( ινα γενητα σοφος, purpose clause with  ινα and subjunctive) by becoming a fool ( μωρος γενεσθω, second aorist middle imperative of  γινομα ) as this age looks at him. This false wisdom of the world (1:18-20, 23; 2:14), this self-conceit, has led to strife and wrangling. Cut it out.

 Foolishness with God ( μωρια παρα τω θεω ). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes Job 5:13.

 That taketh ( ο δρασσομενος ). Old verb  δρασσομα, to grasp with the hand, is used here for the less vivid word in the LXX  καταλαμβανων. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job is quoted in the N.T. only here and in Ro 11:35 and both times with variations from the LXX. This word occurs in Ecclesiasticus 26:7; 34:2. In Ps 2:12 the LXX has  δραξασθε παιδειας, lay hold on instruction.

 Craftiness ( πανουργια ). The  πανουργος man is ready for any or all work (if bad enough). So it means versatile cleverness (Robertson and Plummer), astutia (Vulgate).

 And again ( κα παλιν ). Another confirmatory passage from Ps 94:11.

 Reasonings ( διαλογισμους ). More than cogitationes (Vulgate), sometimes disputations (Php 2:14). Paul changes "men" of LXX to wise ( σοφων ) in harmony with the Hebrew context.

 Vain ( ματαιο ). Useless, foolish, from  ματη, a futile attempt.