or sensual man. He does not comprehend the principles which actuate him; he does not enter into his joys; he does not sympathize with him in his feelings. This is a matter of simple truth and universal observation. The reason is added in the following verse,-that as the Christian is influenced by the Lord, and as the natural man does not know him, so he cannot know him who is influenced by him; that is, the Christian. VER. 16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

> Isa. xl. 13. Jer. xxiii. 18. p Shall. g John xvii. 8. For who hath known, &c.-This passage is quoted from Isa. xl. 13. The interrogative form is a strong mode of denying that any one has ever known the mind of the Lord. The argument of Paul is this: No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature, under the influence of sense and passion, is either disposed to investigate his truths, or loves them when they are revealed. But the Christian is influenced by God. He has his Spirit. He has the mind of Christ, who had the mind of God. He sympathizes with Christ; he has his feelings, desires, purposes, and plans. And as no one can fully understand God by nature, so neither can he understand him who is influenced by God, and is like him; and it is not to be wondered at that he regards the Christian religion as folly, and the Christian as a fool. The mind of Christ. The views, feelings, and temper of Christ. We are influenced by his Spirit.

REMARKS.

1st. Ministers of the gospel should not be too anxious to be distinguished for excellency of speech or language. (Ver. 1.) Their aim should be to speak the simple truth, in language pure and intelligible to all. Let it be remembered, that if there ever was any place where it would be proper to seek such graces of eloquence, it was Corinth. If in any city now, or in any refined and genteel society, it would be proper, it would have been proper in Corinth. Let this thought rebuke those who, when they preach to a gay and fashionable auditory, seek to fill their sermons with ornament rather than with solid thought; with the tinsel of rhetoric, rather than with pure language. Paul was right in his course, and was wise. True taste abhors meretricious ornaments as much as the gospel does. And the man who is called to preach in a rich and fashionable congregation, should remember, that he is stationed there not to please the ear, but to save the soul; that his object is not to display his talent or his eloquence, but to rescue his hearers from ruin. This purpose will make the mere ornaments of rhetoric appear small. It will give seriousness to his discourse, gravity to his diction, unction to his eloquence, heart to his arguments, and success to his ministry.

2nd. The purpose of every minister should be, like that of Paul, to preach Christ and him crucified only. See Note on ver. 2.

3rd. If Paul trembled at Corinth in view of

dangers and difficulties; if he was conscious of his own weakness and feebleness, then we should learn also to be humble. He is not much in danger of erring, who imitates the example of this great apostle. And if he who had received a direct commission from the great Head of the church, and who was endowed with such mighty powers, was modest, unassuming, and diffident, then it becomes ministers of the gospel now, and all others, to be humble also. We should not, indeed, be afraid of men; but we should be modest, humble, and lowly; much impressed, as if conscious of our mighty charge; and anxious to deliver just such a message as God will approve and bless.

"Would I describe a preacher such as Paul,

Were he on earth, would hear, approve, and own,
Paul should himself direct me. I would trace
His master-strokes, and draw from his design.
I would express him simple, grave, sincere;
In doctrine uncorrupt; in language plain;
And plain in manner; decent, solemn, chaste,
And natural in gesture; much impressed
Himself, as conscious of his awful charge;
And anxious mainly that the flock he feeds
May feel it too. Affectionate in look,
And tender in address, as well becomes

A messenger of grace to guilty men."-Task, B. ii. Our aim should be, to commend our message to every man's conscience; and to do it with humility towards God, and deep solicitude; with boldness towards our fellow-men-respectfully towards them-but still resolved to tell the truth. (Ver. 3.)

4th. The faith of Christians does not stand in the wisdom of man. Every Christian has evidence in his own heart, in his experience, and in the transformation of his character, that none but God could have wrought the change on his soul. His hopes, his joys, his peace, his sanctification, his love of prayer, of the Bible, of Christians, of God, and of Christ, are all such as nothing could have produced but the mighty power of God. All these bear marks of their high origin. They are the work of God on the soul. And as the Christian is fully conscious that these are not the native feelings of his heart-that if left to himself, he would never have had them; so he has the fullest demonstration that they are to be traced to a divine source. And can he be mistaken about their existence? Can a man doubt whether he has joy, and peace, and happiness? Is the infidel to tell him coolly that he must be ¦ mistaken in regard to the existence of these emotions, and that it is all delusion? Can a child doubt whether it loves a parent; a husband whether he loves his wife; a friend, a friend; a man, his country? And can he doubt whether this emotion produces joy? And can a man doubt whether he loves God? Whether he has different views from what he once had? Whether he has peace and joy in the character of God, and the hope of heaven? And by what right shall the infidel tell him that he is mistaken, and that all this is delusion? How can he enter into the soul, and pronounce the man who professes to have these feelings mistaken? What should we think of the man who should tell a wife that she did not love her husband? or a father, that he Idid not love his children? How can he know this? And, in like manner, how can an infidel

and a scoffer say to a Christian, that all his hopes and joys, his love and peace, are delusion and fanaticism? The truth is, that the great mass of Christians are just as well satisfied of the truth of religion, as they are of their own existence: and that a Christian will die for his love to the Saviour, just as he will die for his wife, and children, and country. Martyrdom in the one case is on the same principle as martyrdom in the other. Martyrdom, in either, is noble and honourable, and evinces the highest qualities and principles of the human mind.

5th. Christians are influenced by true wisdom. (Ver. 6.) They are not fools, though they appear to be to their fellow-men. They see a real beauty and wisdom in the plan of redemption, which the world does not discern. It is not the wisdom of this world, but it is the wisdom which looks to eternity. Is a man a fool who acts with reference to the future? Is he a fool who believes that he shall live to all eternity, and who regards it as proper to make preparation for that eternity? Is he a fool who acts as if he were to die-to be judged to enter on an unchanging destiny? Folly is manifested in closing the eyes on the reality of the condition, not in looking at it as it is. The man who is sick, and who strives to convince himself that he is well; the man whose affairs are in a state of bankruptcy, and who is unwilling to know it, is a fool. The man who is willing to know all about his situation, and to act accordingly, is a wise man. The one represents the conduct of a sinner, the other that of a Christian. A man who should see his child drowning, or his house on fire, or the pestilence breathing around him, and be unconcerned, or dance amidst such scenes, would be a fool or a madman. And is not the sinner who is gay and thoughtless over the grave and over hell, equally foolish and mad? And if there be a God, a heaven, a Saviour and a hell; if men are to die, and to be judged, is he not wise who acts as if it were so, and who lives accordingly? While Christians, therefore, may not be distinguished for the wisdom of this world-while many are destitute of learning, science, and eloquence, they have a wisdom which shall survive when all other is vanished away.

6th. All the wisdom of this world shall come to nought. (Ver. 6.) What will be the value of political sagacity, when all governments shall come to an end but the divine government? What the value of eloquence, and graceful diction, when we stand at the judgment seat of Christ? What the value of science in this world, when all shall be revealed with the clearness of noonday? How low will appear all human attainments in that world, when the light of eternal day shall be shed over all the works of God? How little can human science do to advance the eternal interests of man? And how shall all fade away in the future world of glory -just as the feeble glimmering of the stars fades away before the light of the morning sun! How little, therefore, should we pride ourselves on the highest attainments of science, and the most elevated distinctions of learning and eloquence.

7th. God has a purpose in regard to the salvation of men. (Ver. 7.) This scheme was or

dained before the world. It was not a new device. It was not the offspring of chance, an accident, or an after thought. It was because God purposed it from eternity. God has a plan; and this plan contemplates the salvation of his people. And it greatly enhances the value of this benevolent plan in the eyes of his people, that it has been the object of the eternal earnest desire and purpose of God. How much a gift is enhanced in value from the fact that it has been long the purpose of a parent to bestow it; that he has toiled for it; that he has made arrangements for it; and that this has been the chief object of his efforts and his plan for years. So the favours of eternal redemption are bestowed on Christians as the fruit of the eternal purpose and desire of God. And how should our hearts rise in gratitude to him for his unspeakable gift! 8th. One great and prominent cause of sin is the fact that men are blind to the reality and beauty of spiritual objects. So it was with those who crucified the Lord. (Ver. 8.) Had they seen his glory as it was, they would not have crucified him. And so it is now. When men blaspheme God, they see not his excellency; when they revile religion, they know not its real value; when they break the laws of God, they do not fully discern their purity and their importance. It is true they are wilfully ignorant, and their crime is often enhanced by this fact; but it is equally true that "they know not what they do." For such poor, blinded, deluded mortals, the Saviour prayed; and for such we should all pray. The man that curses God, has no just sense of what he is doing. The man who is profane, and a scoffer, and a liar, and an adulterer, has no just sense of the awful nature of his crime; and is an object of commiseration while his sin should be hated-and is a proper subject of prayer.

9th. Men are often committing the most awful crimes when they are unconscious of it. (Ver. 8.) What crime could compare with that of crucifying the only Son of God? And what crime could be attended with more dreadful consequences to its perpetrators? So of sinners now. They little know what they do; and they little know the consequences of their sins. A man may curse his Maker, and say it is in sport! But how will it be regarded in the day of judgment? A man may revile the Saviour! But how will it appear when he dies? It is a solemn thing to trifle with God and with his laws. A man is safer when he sports on a volcano, or when he makes a jest of the pestilence or the forked lightnings of heaven, than when he sports with religion and with God. In a world like this, men should be serious and fear God. A single deed, like that of the crucifixion of Christ, may be remembered when all the circumstances of sport and mockery shall have passed away-remembered when the world shall be destroyed, and stars and suns shall rush to ruin.

10th. Christians have views of the beauties of religion, and have consolation arising from these views, which the world has not. (Ver. 9.) They have different views of God, of Christ, of heaven, of eternity. They see a beauty in all these things, and a wisdom in the plan of salvation,

to state that he had done the most important part of the work in the church himself. He had laid the foundation; and all the others were but rearing the superstructure. And much as his instructions might appear to be elementary, and unimportant, yet it had been done with the same skill which an architect evinces, who labours that the foundation may be well laid and firm. (Ver. 10, 11.) The others who had succeeded him, whoever they were, were but builders upon this foundation. The foundation had been well laid, and they should be careful how they built on it. (Ver. 12-16.) The mention of this fact that he had laid the foundation, and that that foundation was Jesus Christ, and that they had been reared upon that as a church, leads him to the inference, (ver. 16, 17,) that they should be holy as the temple of God; and the conclusion from the whole is, (1.) That no man should deceive himself, of which there was so much danger; (ver. 18-20;) and, (2.) That no Christian should glory in men, for all things were theirs. It was no matter who had been their teachers on earth, all belonged to God; and they had a common interest in the most eminent teachers of religion, and they should rise above the petty rivalships of the world, and rejoice in the assurance that all things belonged to them. (Ver. 21-23.) And I, brethren.-See chap. ii. 1. This is designed to meet an implied objection. He had said (chap. ii. 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 men-the men 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 Note, chap. ii. 13-15. But as unto carnal.-The word carnal here (aprikolc) is not the same which, in ch. ii. 14, is translated natural (vykoc). That refers to one who is unrenewed, and who is wholly under the influence of his sensual or animal nature, and is nowhere 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," (Gal. v. 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, (Rom. vii. 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.

VER. 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.

t John. xvi. 12.

I have fed you with milk.-Paul here continues the metaphor, which is derived from the custom of feeding infants with the lightest food. Milk here evidently denotes the more simple and elementary doctrines of Christianity-the doctrines of the new birth, of repentance, faith, &c. also in classical writers. See Wetstein. And not The same figure occurs in Heb. v. 11-14; and with meat.-Meat here denotes the more sublime

and mysterious doctrines of religion. For hitherto.-Formerly, when I came among you, and laid the foundations of the church. Not able to bear it. You were not sufficiently advanced in Christian knowledge to comprehend the higher mysteries of the gospel. Neither yet now, &c.The reason why they were not then able he proceeds immediately to state.

VER. 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?

u James iii. 16. v Or, factions. w according to man.

For ye are yet carnal.-Though you are Christians, and are the friends of God in the main, yet your divisions and strifes show that you are yet, in some degree, under the influence of the principles which govern the men of this world. Men who are governed solely by the principles of this world evince a spirit of strife, emulation, and centention; and just so far as you are engaged in strife, just so far do you show that you are governed by their principles and feelings. For whereas. In proof that you are carnal I appeal to your contentions and strifes. Envying, (¿ñλoç,) zeal; used here in the sense of envy, as it is in James iii. 14, 16. It denotes, properly, any fervour of mind, (from w,) and may be applied to any exciting and agitating passion. The envy here referred to, was that which arose from the superior advantages and endowments which some

claimed or possessed over others. Envy every where is a fruitful cause of strife. Most contentions in the church are somehow usually connected with envy. And strife.-Contention and dispute. And divisions.-Dissensions and quarrels. The margin correctly renders it factions. The idea is, that they were split up into parties, and that those parties were imbittered with mutual recriminations and reproaches, as they always are in a church. And walk as men. Marg. according to man.-' -The word walk is used often in the Scriptures in the sense of conduct or act. You conduct as men, i. e. as men commonly do; you evince the same spirit that the great mass of men do. Instead of being filled with love; of being united and harmonious, as the members of the same family ought to be, you are split up into factions as the men of the world are.

VER. 4. For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

a Chap. i. 12.

For while one saith, &c.-See Note, chap. i. 12. VER. 5. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

y Rom. xii. 3, 6. 1 Pet. iv. 11.

Who then is Paul, &c.-See Notes, chap. i. 13. Why should a party be formed which should be named after Paul? What has he done or taught that should lead to this? What eminence has he that should induce any to call themselves by his name? He is on a level with the other apostles; and all are but ministers, or servants, and have no claim to the honour of giving names to sects and parties. God is the fountain of all your blessings, and whoever may have been the instrument by whom you have believed, it is improper to regard them as in any sense the fountain of your blessings, or to arrange yourselves under their name. But ministers.-Our word minister, as now used, does not express the proper force of this word. We, in applying it to preachers of the gospel, do not usually advert to the original sense of the word, and the reason why it was given to them. The original word (ĉtákovot) denotes properly servants in contradistinction from masters, (Matt. xx. 26; xxiii. 11. Mark ix. 35; x. 43;) and denotes those, of course, who are in an inferior rank of life. They had not command, or authority, but were subject to the command of others. It is applied to the preachers of the gospel, because they are employed in the service of God; because they go at his command, and are subject to his control and direction. They have not original authority, nor are they the source of influence or power. The idea here is, that they were the mere instruments or servants by whom God conveyed all blessings to the Corinthians; that they, as ministers, were on a level, were engaged in the same work, and that, therefore, it was improper for them to form parties that should be called by their names. By whom.Through whom (ôťov), by whose instrumentality. They were not the original source of faith; but were the mere servants of God, in conveying

to them the knowledge of that truth by which they were to be saved. Even as the Lord gave to every man. — God is the original source of faith; and it is by his influence that any one is brought to believe. See Note, Rom. xii. 3, 6. There were diversities of gifts among the Corinthian Christians, as there are in all Christians. And it is here implied, (1.) That all that any one had was to be traced to God as its author; (2) That he is a Sovereign, and dispenses his favours to all as he pleases; (3.) That since God had conferred those favours, it was improper for the Corinthians to divide themselves into sects, and call themselves by the name of their teachers, for all that they had was to be traced to God alone. This idea, that all the gifts and graces which Christians had were to be traced to God alone. was one which the apostle Paul often insisted on: and hearts of all Christians, it would have preand if this idea had been kept before the minds vented no small part of the contentions in the church, and the formation of no small part of the sects in the Christian world.

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

≈ Chap. xv. 10.

I have planted. The apostle here compares the establishment of the church at Corinth to the planting of a vine, a tree, or of grain. The figure is taken from agriculture, and the meaning is obvious. Paul established the church. He was the first preacher in Corinth; and if any distinction was due to any one, it was rather to him than to the teachers who had laboured there subse quently; but he regarded himself as worthy of no such honour as to be the head of a party, for it was not himself, but God who had given the increase. Apollos watered.—This figure is takea from the practice of watering a tender plant, or of watering a garden or field. This was necessary in an especial manner in eastern countries: their fields became parched and dry from their long droughts, and it was necessary to irrigate them by artificial means. The sense here is, that Paul had laboured in establishing the church at Corinth; but that subsequently Apollos had laboured to increase it, and to build it up. It is certain that Apollos did not go to Corinth until after Paul had left it. See Acts xviii. 18. Comp. 27. God gave the increase.—God caused the seed sown to take root and spring up; and God blessed the irrigation of the tender plants as they sprung up, and caused them to grow. This idea is still taken from the husbandman. It would be vain for the farmer to sow his seed unless God should give it life. There is no life in the seed, nor is there any inherent power in the earth to make it grow. God only, the giver of all life, can quicken the germ in the seed, and make it live. So it would be in vain for the farmer to water his plant unless God should bless it. There is no living principle in the water; no inherent power in the rains of heaven to make the plant grow. It is adapted indeed, to this, and the seed would not germinate if it was not planted, nor grow if it was not wa tered, but the life is still from God. He arranged these means, and he gives life to the tender blade,