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and sustains it. And so it is with the word of life: it has no inherent power to produce effect by itself. The power is not in the naked word, nor in him that plants, nor in him that waters, nor in the heart where it is sown, but in God; but there is a fitness of the means to the end. The word is adapted to save the soul: the seed must be sown, or it will not germinate. Truth must be sown in the heart, and the heart must be prepared for it; as the earth must be ploughed and made mellow, or it will not spring up. It must be cultivated with assiduous care, or it will produce nothing; but still it is all of God, as much so as the yellow harvest of the field, after all the toils of the husbandman, is of God. And as the farmer who has just views, will take no praise to himself because his corn and his vine start up and grow after all his care, but will ascribe all to God's unceasing, beneficent agency; so will the minister of religion, and so will every Christian, after all their care, ascribe all to God.

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

a John xv. 5. 2 Cor. xii. 9-11.

Any thing.-This is to be taken comparatively. They are nothing in comparison with God. Their agency is of no importance compared with his. See Note, chap. i. 28. It does not mean that their agency ought not to be performed; that it is not important, and indispensable in its place; but that the honour is due to God.-Their agency is indispensable. God could make seed or a tree grow if they were not planted in the earth. But he does not do it. The agency of the husbandman is indispensable in the ordinary operations of his providence. If he does not plant, God will not make the grain or the tree grow. God blesses his labours; he does not work a miracle. God attends effort with success; he does not interfere in a miraculous manner to accommodate the indolence of men. So in the matter of salvation. The efforts of ministers would be of no avail without God. They could do nothing in the salvation of the soul unless He should give the increase. But their labours are as indispensable and as necessary, as are those of the farmer in the production of a harvest. And as every farmer could say, my "labours are nothing without God, who alone can give the increase," so it is with every minister of the gospel.

VER. 8. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.

b Psa. lxii. 12. Rev. xxii. 12.

Are one (v slow.)-They are not the same person; but they are one in the following respects: (1.) They are united in reference to the same work. Though they are engaged in different things for planting and watering are different kinds of work, yet it is one in regard to the end to be gained. The employments do not at all clash, but tend to the same end. It is not as if one planted, and the other was engaged in pulling up. (2.) Their work is one, because one

is as necessary as the other. If the grain was not planted there would be no use in pouring water there; if not watered, there would be no use in planting. The work of one is as needful, therefore, as the other; and the one should not undervalue the labours of the other. (3.) They are one in regard to God. They are both engaged in performing one work: God is performing another. There are not three parties or portions of the work, but two. They two perform one part of the work; God alone performs the other. Theirs would be useless without him; he would not ordinarily perform his without their performing their part. They could not do his part if they would-as they cannot make a plant grow; he could perform their part-as he could plant and water without the farmer; but it is not in accordance with his arrangements to do it. And every man.-The argument of the apostle here has reference only to ministers; but it is equally true of all men, that they shall receive their proper reward. Shall receive.-In the day of judgment, when God decides the destiny of men. The decisions of that day will be simply determining what every moral agent ought to receive. His own reward.-His fit, or proper (rov ictov) reward; that which pertains to him, or which shall be a proper expression of the character and value of his labour.-The word reward (olor) denotes properly that which is given by contract for service rendered; an equivalent in value for services or for kindNote, Rom. iv. 4. In the Scriptures it denotes pay, wages, recompense given to daylabourers, to soldiers, &c. It is applied often, as here, to the retribution which God will make to men in the day of judgment; and is applied to the favours which he will then bestow on them, or to the punishment which he will inflict as the reward of their deeds. Instances of the former sense occur in Matt. v. 12; vi. Luke vi. 23-35. Rev. xi. 18; of the latter in 2 Pet. ii. 13-15.In regard to the righteous, it does not imply merit, or that they deserve heaven; but it means that God will render to them that which, according to the terms of his new covenant, he has promised, and which shall be a fit expression of his acceptance of their services. It is proper, according to these arrangements, that they should be blessed in heaven. It would not be proper that they should be cast down to hell. Their original and their sole title to eternal life is the grace of God through Jesus Christ; the measure, or amount of the favours bestowed on them there, shall be according to the services which they render on earth. A parent may resolve to divide his estate among his sons, and their title to any thing may be derived from his mere favour; but he may determine that it shall be divided according to their expressions of attachment, and to their obedience to him.

ness.

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them the knowledge of that truth by which they were to be saved. Even as the Lar t every man.-God is the original source of h: and it is by his influence that any one is ght to believe. See Note, Rom X, There were diversities of gifts among the Coan Christians, as there are in all Christisna And it is here implied, (1.) That all that any me d was to be traced to God as its anthor; (2) That he is a Sovereign, and dispenses his favours === he pleases; (3.) That since God and ferred those favours, it was improper for the s to divide themselves into sects, and emselves by the name of their teachers, fe that they had was to be traced to God alme Tidea that all the gifts and graces which s had were to be traced to God alme se which the apostle Paul often insisted on: idea had been kept before the minds hers of all Christians, it would have pre

o small part of the contentions is the and the formation of no small part of the se Christian world.

I have planted, Apollos watered; but Save the increase.

: Chap. xv. 10.

-The apostle here compares stment of the church at Corinth to the avine, a tree, or of grain. The figure culture, and the meaning is ob a estabished the church. He was the Corinth; and if any distinction yone, it was rather to him than to

abers who had laboured there subse the regarded himself as worthy of ane as to be the head of a party, : IT LEself but God who had given the And matered-This figure is taken The Tractice of watering a tender plant, r Awam & garden or field. This was neces il manner in eastern countries: rebecame parched and dry from ther and was necessary to irrigate them means. The sense here is, that Pum stablishing the church at Coat the subsequently Apollos had laboured Is and to build it up. It is certain THE AVLS LÈ Bt go to Corinth until after Paxi mct. See Acts xviii. 18. Comp. 27. Gal A-God caused the seed sown 2x and spring up; and God blessed the the tender plants as they sprung up.

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❖ 3:ཋ + grow. This idea is still taken

rash It would be vain for the

LES MERON EN Es has seed unless God should give it There is node in the seed, nor is there any TEOR in the earth to make it grow. God shoe ryer. The is here is that there, the ger of all life, can quicken the germ so serves be whom in the seed and make it live. So it would be in you need all hissings to the Carns rain for the farmer to water his plant unless God inistes, wite in a level were en- should bless it. There is no living principle in got a the same work, and that, therefore, it the water; no inherent power in the rains of s mer for then to form parties that heaven to make the plant grow. It is adapted Thom (a), by whose instruments- if it was not planted, nor grow if it was not stupid be called by their names By - indeed, to this, and the seed would not germinat ir. They were not the original source of faith; tered, but the life is still from Gol He arrang but were the mere servants of God, in conveying these means, and he gives life to the reader ble

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ins it. And so it is with the word of as no inherent power to produce effect The power is not in the naked word, nor hat plants, nor in him that waters, nor in : where it is sown, but in God; but there ss of the means to the end. The word is to save the soul: the seed must be sown, 1 not germinate. Truth must be sown in t, and the heart must be prepared for it; arth must be ploughed and made mellow, Il not spring up. It must be cultivated siduous care, or it will produce nothing; I it is all of God, as much so as the yellow : of the field, after all the toils of the husan, is of God. And as the farmer who has ews, will take no praise to himself because n and his vine start up and grow after all re, but will ascribe all to God's unceasing, cent agency; so will the minister of reliand so will every Christian, after all their ascribe all to God.

7. So then neither is he that planteth any ag, neither he that watereth, but God that eth the increase.

John xv. 5. 2 Cor. xii. 9-11.

y thing. This is to be taken comparatively. y are nothing in comparison with God. Their ey is of no importance compared with his. Note, chap. i. 28. It does not mean that their cy ought not to be performed; that it is not ortant, and indispensable in its place; but the honour is due to God. Their agency is spensable. God could make seed or a tree w if they were not planted in the earth. But does not do it. The agency of the husbanda is indispensable in the ordinary operations his providence. If he does not plant, God will make the grain or the tree grow. God blesses labours; he does not work a miracle. God ends effort with success; he does not interfere a miraculous manner to accommodate the inlence of men. So in the matter of salvation. he efforts of ministers would be of no avail ithout God. They could do nothing in the salstion of the soul unless He should give the inrease. But their labours are as indispensable od as necessary, as are those of the farmer in be production of a harvest. And as every farmer ould say, my "labours are nothing without God, who alone can give the increase," so it is with every minister of the gospel.

VER. 8. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.

Psa. Ixii. 12. Rev. xxii. 12.

Are one (Ev tiow.)-They are not the same person; but they are one in the following respects: (1.) They are united in reference to the same work. Though they are engaged in different things for planting and watering are different kinds of work, yet it is one in regard to the end to be gained. The employments do all clash, but tend to me end.

is as necessary as the other. If the grain was
not planted there would be no use in pouring
water there; if not watered, there would be no
use in planting. The work of one is as needful,
therefore, as the other; and the one should not
undervalue the labours of the other. (3.) They
are one in regard to God. They are both en-
gaged in performing one work: God is perform-
ing another. There are not three parties or por-
tions of the work, but two. They two perform
one part of the work; God alone performs the
other. Theirs would be useless without him;
he would not ordinarily perform his without
their performing their part. They could not do
his part if they would-as they cannot make a
plant grow; he could perform their part-as he
could plant and water without the farmer; but
it is not in accordance with his arrangements to
do it. And every man.-The argument of the
apostle here has reference only to ministers; but
it is equally true of all men, that they shall re-
ceive their proper reward. Shall receive.-In
the day of judgment, when God decides the
destiny of men. The decisions of that day will
be simply determining what every moral agent
ought to receive. His own reward.-His fit, or
proper (rovicov) reward; that which pertains
to him, or which shall be a proper expression of
the character and value of his labour.-The
word reward (oòv) denotes properly that
which is given by contract for service rendered;
an equivalent in value for services or for kind-
Note, Rom. iv. 4. In the Scriptures it
denotes pay, wages, recompense given to day-
labourers, to soldiers, &c. It is applied often, as
here, to the retribution which God will make to
men in the day of judgment; and is applied to
the favours which he will then bestow on them,
or to the punishment which he will inflict as the
reward of their deeds. Instances of the former
sense occur in Matt. v. 12; vi. Luke vi. 23-35.
Rev. xi. 18; of the latter in 2 Pet. ii. 13-15.-
In regard to the righteous, it does not imply
merit, or that they deserve heaven; but it means
that God will render to them that which, accord-
ing to the terms of his new covenant, he has
promised, and which shall be a fit expression of
his acceptance of their services. It is proper, ac-
cording to these arrangements, that they should
be blessed in heaven. It would not be proper
that they should be cast down to hell.-Their
original and their sole title to eternal life is the
grace of God through Jesus Christ; the measure,
or amount of the favours bestowed on them there,
shall be according to the services which they
render on earth. A parent may resolve to di-
vide his estate among his sons, and their title to
any thing may be derived from his mere favour;
but he may determine that it shall be divided
according to their expressions of attachment,
and to their obedience to him.

ness.

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d

VER. 9. For we are labourers together with God: ye are God's husbandry, ye are God's building

e 2 Cor. vi. 1.

d or, tillage.

e Heb. iii. 6. 1 Pet. ii. 5.

we are labourers together with God, (Orov

yap loμev ovvεoyoi.)-We are God's co-workers. A similar expression occurs in 2 Cor. vi. 1, "We then as workers together with him," &c. This passage is capable of two significations; first, as in our translation, that they were co-workers with God; engaged with him in his work, that he and they co-operated in the production of the effect; or that it was a joint-work; as we speak of a partnercy, or of joint-effort among men. So many interpreters have understood this. If this is the sense of the passage, then it means that as a farmer may be said to be a co-worker with God when he plants and tills his field, or does that without which God would not work in that case, or without which a harvest would not be produced, so the Christian minister co-operates with God in producing the same result. He is engaged in performing that which is indispensable to the end; and God also, by his Spirit, cooperates with the same design. If this be the idea, it gives a peculiar sacredness to the work of the ministry, and indeed to the work of the farmer and the vinedresser. There is no higher honour than for a man to be engaged in doing the same things which God does, and participating with him in accomplishing his glorious plans. But doubts have been suggested in regard to this interpretation. (1.) The Greek does not of necessity imply this. It is literally, not we are his co-partners, but we are his fellow-labourers, i. e. fellow-labourers in his employ, under his direction as we say of servants of the same rank, they are fellow-labourers of the same master, not meaning that the master was engaged in working with them, but that they were fellow labourers one with another in his employment. (2.) There is no expression that is parallel to this. There is none that speaks of God's operating jointly with his creatures in producing the same result. They may be engaged in regard to the same end; but the sphere of God's operations and of their operations is distinct. God does one thing; and they do another, though they may contribute to the same result. The sphere of God's operations in the growth of a tree, is totally distinct from that of the man who plants it. The man who planted it has no agency in causing the juices to circulate, in expanding the bud or the leaf: that is, in the proper work of God.-In 3 John 8, Christians are indeed said to be "fellow-helpers to the truth;" (ovvspyoi ry aλndeig,) that is, they operate with the truth, and contribute by their labours and influence to that effect. In Mark also, (xvi. 20,) it is said that the apostles "went forth and preached every where, the Lord working with them," (rov Kvpiov σvνEрyouνтoç,) where the phrase means, that the Lord co-operated with them by miracles, &c. The Lord, by his own proper energy, and in his own sphere, contributed to the success of the work in which they were engaged. (3.) The main design and scope of this whole passage is to show that God is all-that the apostles are nothing; to represent the apostles, not as jointworkers with God, but as working by themselves, and God as alone giving efficiency to all that was done. The idea is, that of depressing or humbling the apostles, and of exalting God; and this idea would not be consistent with the interpreta

tion that they were joint-labourers with him. | While, therefore, the Greek would bear the interpretation conveyed in our translation, the sense may perhaps be, that the apostles were joint-labourers with each other in God's service; that they were united in their work, and that God was all in all; that they were like servants employed in the service of a master, without saying that the master participated with them in their work. This idea is conveyed in the translation of Doddridge: "We are the fellow-labourers of God." So Rosenmüller. Calvin, however, Grotius, Whitby, and Bloomfield, coincide with our version in the interpretation. The Syriac renders it, "We work with God." The Vulgate, "We are the aids of God." Ye are God's husbandry, (yɛópyɩov;) margin, tillage.—This word occurs nowhere else in the New Testament. It properly denotes a tilled or cultivated field; and the idea is, that the church at Corinth was the field on which God had bestowed the labour of tillage, or culture, to produce fruit. The word is used by the LXX in Gen. xxvi. 14, as the translation of my," For he had possession of flocks," &c. ; in Jer. xli. 23, as the translation of

y, a yoke; and in Prov. xxiv. 30, xxxi. 16, as the translation of w, a field: "I went by the field of the slothful," &c. The sense here is. that all their culture was of God; that, as a church, they were under his care; and that all that had been produced in them was to be traced to his cultivation. God's building.-This is another metaphor. The object of Paul was to show that all that had been done for them had been

really accomplished by God. For this purpose. he first says that they were God's cultivated field; then he changes the figure; draws his illustration from architecture, and says that they had been built by him as an architect rears a house. It does not rear itself, but it is reared by another. So he says of the Corinthians: "Ye are the building which God erects." The same figure is used in 2 Cor. vi. 16, and Eph. ii. 21. See also Heb. iii. 6; 1 Pet. ii. 5. The idea is that God is the supreme agent in the founding and establishing of the church in all its gifts and graces. VER. 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.

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the corn as it springs up; who should sow
his fields, and then think that all is well,
and leave it to be overrun with weeds and
thorns? Piety is often stunned, its early shoot-
ings blighted, its rapid growth checked for the
want of early culture in the church.
And per-
haps there is no one thing in which pastors more
frequently fail, than in regard to the culture
which ought to be bestowed on those who are
converted, especially in early life. Our Saviour's
views on this were expressed in the admonition
to Peter-" Feed my lambs." (John xxi. 15.)
VER. 11. For other foundation can no man lay
than that is laid, which is Jesus Christ.
Isa. xxviii. 16. Matt. xvi. 18. Eph. ii. 20. 2 Tim. ii. 19.

not imply that Paul had any pre-eminence over his brethren, but that he had proceeded in his work as a skilful architect, who secures first a firm foundation. Every builder begins with the foundation; and Paul had proceeded in this manner in laying first a foundation on which the church could be reared. The word wise here means skilful, judicious. Comp. Matt. vii. 24. I have laid the foundation.--What this foundation was, he states in ver. 11. The meaning here is, that the church of Corinth had been at first established by Paul. See Acts xviii. 1, &c. And another. Other teachers. I have communicated to the church the first elements of Christian knowledge. Others follow out this instruction, and edify the church. The discussion here undergoes a slight change. In the former part of For other foundation.—It is implied by the the chapter, Christians are compared to a buildcourse of the argument here, that this was the ing; here the doctrines which are taught in the foundation which had been laid at Corinth, and church are compared to various parts of a buildon which the church there had been reared. ing.-Grotius. See similar instances of translaAnd it is affirmed that no other foundation can be tion in Matt. xiii. Mark iv. John x. But let laid. A foundation is that on which a building every man, &c.-Every man who is a professed is reared: the foundation of a church is the teacher. Let him be careful what instructions doctrine on which it is established; that is, the he shall give to a church that has been founded doctrines which its members hold-those truths by apostolic hands, and that is established on the which lie at the basis of their hopes, and by only true foundation. This is designed to guard embracing which they have been converted to against false instruction, and the instructions of God. Can no man lay. That is, there is no false teachers. Men should take heed what in- other true foundation. Which is Jesus Christ. struction they give to a church, (1.) Because of -Christ is often called, the foundation; the the fact that the church belongs to God, and they stone; the corner stone on which the church is should be cautious what directions they give to it; reared. Isa. xxviii. 16. Matt. xxi. 42. Acts (2.) Because it is important that Christians should iv. 11. Eph. ii. 20. 2 Tim. x. 19. 1 Pet. ii. 6. not only be on the true foundation, but that they The meaning is, that no true church can be should be fully instructed in the nature of their reared which does not embrace and hold the religion, and the church should be permitted to true doctrines respecting him - those which rise in its true beauty and loveliness; (3.) Be- pertain to his incarnation, his divine nature, his cause of the evils which result from false instruc- instructions, his example, his atonement, his tion. Even when the foundation is firm, incal-resurrection and ascension. The reason why no enlable evils will result from the want of just and discriminating instruction. Error sanctifies no one: the effect of it, even on the minds of true Christians, is to mar their piety, to dim its lustre, and to darken their minds. No Christian can enjoy religion except under the full-orbed shining of the word of truth; and every man, therefore, who gives false instruction, is responsible for all the darkness he causes, and for all the want of comfort which true Christians under his teaching may experience. (4.) Every man must give an account of the nature of his instructions; and he should therefore "take heed to himself, and his doctrine," (1 Tim. iv. 16.) and preach sach doctrine as shall bear the test of the great day. And from this we learn, that it is important that the church should be built on the true foundation; and that it is scarcely less important that it should be built up in the knowledge of the truth. Now if any man.-If any teacher in the docVast evils are constantly occurring in the church trines which he inculcates; or any private Chrisfor the want of proper instruction to young con- tian in the hopes which he cherishes. The verts. Many seem to feel, that provided the main discussion, doubtless, has respect to the foundation be well laid, that is all that is needed; teachers of religion. Paul carries forward the hat the grand thing which is wanted at the pre-metaphor in this and the following verses with sent time, is, that those who are converted should, as soon as possible, be instructed fully in the natare of the religion which they have embraced. What would be thought of a farmer who should plant a tree, and never water or trim it; who should plant his seed, and never cultivate

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true church can be established without embracing the truth as it is in Christ is, that it is by him only that men can be saved; and where this doctrine is wanting, all is wanting that enters into

the essential idea of a church. The fundamental doctrines of the Christian religion must be embraced, or a church cannot exist; and where those doctrines are denied, no association of men can be recognised as a church of God. Nor can the foundation be modified or shaped so as to suit the wishes of men. It must be laid as it is in the Scriptures; and the superstructure must be reared on that alone.

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

respect to the building. He supposes that the foundation is laid; that it is a true foundation; that the essential doctrines in regard to the Messiah are the real basis on which the edifice is reared. But, he says, that even admitting that, it is a subject of vast importance to attend to the

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