Ա Կորնթացիներ / 1 Corinthians - 3 |

Text:
< PreviousԱ Կորնթացիներ - 3 1 Corinthians - 3Next >


jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle, I. Blames the Corinthians for their carnality and divisions, ver. 1-4. II. He instructs them how what was amiss among them might be rectified, by remembering, 1. That their ministers were no more than ministers, ver. 5. 2. That they were unanimous, and carried on the same design, ver. 6-10. 3. That they built on one and the same foundation, ver. 11-15. III. He exhorts them to give due honour to their bodies, by keeping them pure (ver. 16, 17), and to humility and self-diffidence, ver. 18-21. IV. And dehorts them from glorying in particular ministers, because of the equal interest they had in all, ver. 22 to the end.
Adam Clarke: Commentary on the Bible - 1831
Because of the carnal, divided state of the people at Corinth, the apostle was obliged to treat them as children in the knowledge of sacred things, Co1 3:1-3. Some were for setting up Paul, others Apollos, as their sole teachers, Co1 3:4. The apostle shows that himself and fellow apostles were only instruments which God used to bring them to the knowledge of the truth; and even their sowing, and watering the seed was of no use unless God gave the increase, Co1 3:5-8. The Church represented as God's husbandry, and as God's building, the foundation of which is Christ Jesus, Co1 3:9-11. Ministers must beware how and what they build on this foundation, Co1 3:12-15. The Church of God is his temple, and he that defiles it shall be destroyed, Co1 3:16, Co1 3:17. No man should depend on his own wisdom; for the wisdom of the world is foolishness with God, Co1 3:18-20. None should glory in man as his teacher; God gives his followers every good, both for time and eternity, Co1 3:21-23.
Albert Barnes: Notes on the Bible - 1834
3:0: The design of this chapter is substantially the same as the former. It is to reprove the pride, the philosophy, the vain wisdom on which the Greeks so much rested; and to show that the gospel was not dependent on that for its success, and that that had been the occasion of no small part of the contentions and strifes which had arisen in the church at Corinth. The chapter is occupied mainly with an account of his own ministry with them; and seems designed to meet an objection which either was made, or could have been made by the Corinthians themselves, or by the false teacher that was among them. In Co1 2:12-16, he had affirmed that, Christians were in fact under the influence of the Spirit of God; that they were enlightened in a remarkable degree; that they understood all things pertaining to the Christian religion. To this, it either was, or could have been objected that Paul, when among them, had not instructed them fully in the more deep and abstruse points of the gospel; and that he had confined his instructions to the very rudiments of the Christian religion.
Of this, probably the false teachers who had formed parties among them, had taken the advantage, and had pretended to carry the instruction to a much greater length, and to explain many things which Paul had left unexplained. Hence, this division into parties. It became Paul, therefore, to state why he had confined his instructions to the rudiments of the gospel among them - and this occupies the first part of 1 Cor. 3 and Co1 5:1-11. The reason was, that they were not prepared to receive higher instruction, but were carnal, and he could not address them as being prepared to enter fully into the more profound doctrines of the Christian religion. The proof that this was so was found in the fact that they had been distracted with disputes and strifes, which demonstrated that they were not prepared for the higher doctrines of Christianity. He then REproves them for their contentions, on the ground that it was of little consequence by what instrumentality they had been brought to the knowledge of the gospel, and that there was no occasion for their strifes and sects.
all success, whoever was the instrument, was to be traced to God Co1 3:5-7, and the fact that one teacher or another had first instructed them, or that one was more eloquent than another, should not be the foundation for contending sects. God was the source of all blessings. Yet in order to show the real nature of his own work, in order to meet the whole of the objection, he goes on 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 labors that the foundation may be well laid and firm, Co1 3:10-11. 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, Co1 3:12-16. 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 Co1 3:16-17, 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 Co1 3:18-20; and,
(2) That no Christian should glory in man, for all things were theirs. It was no matter who had been their teacher 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, Co1 3:21-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 3:1, Milk is fit for children; Co1 3:3, Strife and division, arguments of a fleshly mind; Co1 3:7, He that planteth and he that watereth, are nothing; Co1 3:9, The ministers are God's fellow-workmen; Co1 3:11, Christ the only foundation; Co1 3:16, Men the temples of God, which must be kept holy; Co1 3:19, The wisdom of this world is foolishness with God.
Geneva 1599
And (1) I, brethren, could not speak unto you as unto spiritual, but as unto (a) carnal, [even] as unto babes in Christ.
(1) Having declared the worthiness of heavenly wisdom, and of the Gospel, and having generally condemned the blindness of man's mind, now at length he applies it particularly to the Corinthians, calling them carnal, that is, those in whom the flesh still prevails against the Spirit. And he brings a twofold testimony of it: first, because he had proved them to be such, in so much that he dealt with them as he would with ignorant men, and those who are almost babes in the doctrine of godliness, and second, because they showed indeed by these dissensions, which sprang up by reason of the ignorance of the power of the Spirit, and heavenly wisdom, that they had profited very little or nothing.
(a) He calls them carnal, who are as yet ignorant, and therefore to express it better, he calls them "babes".
John Gill
INTRODUCTION TO 1 CORINTHIANS 3
In this chapter the apostle returns to the charge of schisms and contentions upon the Corinthians, which were the occasion of the epistle; and reproves them for their divisions, which were about their ministers; and gives them their just and due character, and who, though they were useful and commendable in their places, were not to be gloried in; and especially it was a great piece of weakness and folly, to set up one against another, when they had an equal interest in them all. Having, in the latter part of the preceding chapter, made mention of the spiritual man, the apostle tells the Corinthians, to whom he writes, that he could not address them as spiritual, but as carnal; and not as perfect men, among whom he spake the wisdom of God, but as babes in Christ, 1Cor 3:1 and this rudeness and ignorance of theirs account for his conduct towards them, in delivering the plain and easy, and not the sublime doctrines of the Gospel to them, because they were not able to bear them; nor were they yet able, notwithstanding the length of time, the proficiency they had made, and the many teachers they had had among them, 1Cor 3:2 and to prove that they were carnal, and not spiritual, he instances in their envy, strife, and contentions, which were carnal works, or works of the flesh, 1Cor 3:3 and gives some particulars of their contentions about their ministers, which put it out of all doubt that they were carnal, 1Cor 3:4 and reproves them for such contentions, and argues the folly and sinfulness of them; partly from the character of their preachers, as servants and ministers, who were the instruments of their faith and conversion, through the grace of God, and therefore not to be set up at the head of them as their lords and masters, 1Cor 3:5 and partly from the unprofitableness of their ministry, without a divine blessing, 1Cor 3:6 and also from the unity and equality of the ministers among themselves, though their labours and reward were different, 1Cor 3:8 and therefore parties and factions were not to be made on their account; and besides, as they were labourers with God, and the church were his husbandry and building, in which they were employed, 1Cor 3:9, though they might differ in some superstructure points, yet they agreed in the foundation; and the apostle instances in himself under the character of a wise master builder, laying the foundation, and others building on it, 1Cor 3:10 and declares what this foundation was, which he and other Gospel ministers agreed in laying; nor was there any other that could be laid, to any good purpose besides, which is Jesus Christ, 1Cor 3:11 and then distinguishes between the different sorts of builders, the one laying on the foundation things of the greatest worth and value, and others things very trifling and useless, 1Cor 3:12 and intimates that there would be a time, when there would be a revelation and declaration of every man's work, of what sort it is, 1Cor 3:13 so that, according to their different structures, there will be a different reward, as is suggested, 1Cor 3:8 for though both sorts of preachers are upon the foundation, and so their persons will be safe, yet what they have built upon that foundation, according to the nature of it, shall either abide or be destroyed, 1Cor 3:14 wherefore inasmuch then as the church of Christ is a temple, a building laid on such a foundation as Christ, it ought not to be defiled by factions and divisions, by errors and heresies; especially since it is holy, and the Spirit of God dwells in it; and whoever does defile it shall surely be destroyed; and therefore the apostle dissuades from it, both from the turpitude of the action, and the danger of it, 1Cor 3:16 he cautions against the wisdom of this world, which was the cause of their divisions; as being self-deceiving, and contrary to true wisdom, 1Cor 3:18 and as being foolishness in the account of God, which he proves by some passages of scripture, 1Cor 3:19 and concludes, therefore, that no man ought to glory in men, in the best of men, not even in ministers, 1Cor 3:21 so as to separate and divide them, one from another, and set up one above another, since they, and all things else, were theirs, 1Cor 3:22 the ground and evidence of which their right and property in them are given, they being Christ's, and Christ's God's, 1Cor 3:23.
John Wesley
And I, brethren - He spoke before, 1Cor 2:1, of his entrance, now of his progress, among them. Could not speak to you as unto spiritual - Adult, experienced Christians. But as unto men who were still in great measure carnal, as unto babes in Christ - Still weak in grace, though eminent in gifts, 1Cor 1:5.
Robert Jamieson, A. R. Fausset and David Brown
PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
And I--that is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate (1Cor 2:14), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (1Cor 3:3) in many respects, notwithstanding their conversion (1Cor 1:4-9).
babes--contrasted with the perfect (fully matured) in Christ (Col 1:28; compare Heb 5:13-14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 1Cor 1:5, 1Cor 1:7; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (Eph 4:13). In Rom 7:14, also the oldest manuscripts read, "I am a man of flesh."
3:13:1: Եւ ես ե՛ղբարք՝ ո՛չ կարացի խօսել ընդ ձեզ իբրեւ ընդ հոգեւորս՝ այլ իբրեւ ընդ մարմնաւո՛րս։
1 Եւ ես, եղբայրնե՛ր, չկարողացայ խօսել ձեզ հետ՝ իբրեւ հոգեւորների հետ, այլ խօսեցի իբրեւ մարմնաւորների հետ:
3 Ե՛ղբայրներ, չկրցայ խօսիլ ձեզի՝ որպէս հոգեւորներու, հապա որպէս մարմնաւորներու,
Եւ ես, եղբարք, ոչ կարացի խօսել ընդ ձեզ իբրեւ ընդ հոգեւորս, այլ իբրեւ ընդ մարմնաւորս:

3:1: Եւ ես ե՛ղբարք՝ ո՛չ կարացի խօսել ընդ ձեզ իբրեւ ընդ հոգեւորս՝ այլ իբրեւ ընդ մարմնաւո՛րս։
1 Եւ ես, եղբայրնե՛ր, չկարողացայ խօսել ձեզ հետ՝ իբրեւ հոգեւորների հետ, այլ խօսեցի իբրեւ մարմնաւորների հետ:
3 Ե՛ղբայրներ, չկրցայ խօսիլ ձեզի՝ որպէս հոգեւորներու, հապա որպէս մարմնաւորներու,
zohrab-1805▾ eastern-1994▾ western am▾
3:11: И я не мог говорить с вами, братия, как с духовными, но как с плотскими, как с младенцами во Христе.
3:1  κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλ᾽ ὡς σαρκίνοις, ὡς νηπίοις ἐν χριστῶ.
3:1. Κἀγώ, (And-I," ἀδελφοί , ( Brethrened ,"οὐκ (not) ἠδυνήθην (I-was-able) λαλῆσαι (to-have-spoken-unto) ὑμῖν (unto-ye) ὡς (as) πνευματικοῖς ( unto-currenting-to-belonged-of ,"ἀλλ' (other) ὡς (as) σαρκίνοις , ( unto-fleshed-belonged-to ,"ὡς (as) νηπίοις ( unto-non-word-belonged ) ἐν (in) Χριστῷ. (unto-Anointed)
3:1. et ego fratres non potui vobis loqui quasi spiritalibus sed quasi carnalibus tamquam parvulis in ChristoAnd I, brethren, could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ.
1. And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ.
And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, [even] as unto babes in Christ:

1: И я не мог говорить с вами, братия, как с духовными, но как с плотскими, как с младенцами во Христе.
3:1  κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλ᾽ ὡς σαρκίνοις, ὡς νηπίοις ἐν χριστῶ.
3:1. et ego fratres non potui vobis loqui quasi spiritalibus sed quasi carnalibus tamquam parvulis in Christo
And I, brethren, could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Коринфяне, по обращении своем ко Христу, оставались долго в положении младенцев, и потому Апостол предлагал им питание, подобающее их возрасту (духовному). Доказывает он и правильность такого взгляда на коринфян, упоминая об их ссорах из-за учителей веры.

1-2: Апостол, как человек духовный, хорошо понимал, что коринфские христиане не способны к воспринятию высшей мудрости Евангельской. Они были плотские(sarkinoi - по Textus Receptus или, лучше sarkinoi - плотяные, по тексту Александрийскому и нашему славянскому). Этот эпитет - менее резкий, чем эпитет душевный(yucikoV). Душевный человек - это человек в его естественном состоянии, а коринфяне были люди, возрожденные св. крещением, и имели уже дарования Духа (I:5: и 7). Человек же плотской или плотяный - это просто обозначение известной, необходимой стадии развития христианина, которая тут же обозначается как младенчество во Христе. Дурного в этом состоянии собственно ничего нет - человек, со временем, с этой стадии перейдет на другую, высшую. Ап., след., здесь не обличает коринфян, а только констатирует тот факт, что их христианское развитие несколько приостановилось на первой своей ступени. Коринфяне, если они и плотяные, - еще не рабы плоти: они только слишком чувствительны к приятным и неприятным впечатлениям. Так некоторые из них приходят слишком быстро в восторг от того, что слушают говорящего языками (ХIV:20), - это, по апостолу, люди, похожие на младенцев, живущих еще часто плотскою жизнью. Точно также под эту категорию справедливо подводит здесь Ап. тех, кто пленяется внешними приемами проповедника-учителя веры и из-за привязанности к нему унижает других проповедников. - Молоком. Здесь разумеется простая проповедь о распятом Христе и о последствиях Его смерти для человечества. Это необходимо было знать каждому человеку, обращавшемуся в христианство. - Твердою пищею, - т. е. высшею Евангельскою мудростью, которая дает уразумение планов Божественного домостроительства. - И теперь не в силах. Этому как будто противоречить то обстоятельство, что Ап. в ХV-й гл. нашего послания говорит с коринфянами по вопросам христианской эсхатологии так, как бы он мог говорить только с людьми опытными в христианском познании. Но, собственно говоря, в ХІ-й главе нет ничего такого, что не было бы доступно и пониманию простых христиан. Притом, там было уже необходимо апостолу вдаться в разъяснения, более обстоятельные, в виду отрицания возможности всеобщего воскресения. Наконец, заявление Ап. Павла о плотском состоянии коринфян нельзя понимать как относящееся ко всем, без исключения, коринфским христианам...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Spirit of Party Reproved.A. D. 57.
1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

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

II. He blames them for their carnality, and mentions their contention and discord about their ministers as evidence of it: For you are yet carnal; for whereas there are among you envyings, and strifes, and divisions, are you not carnal, and walk as men? v. 3. They had mutual emulations, and quarrels, and factions among them, upon the account of their ministers, while one said, I am of Paul; and another, I am of Apollos, v. 4. These were proofs of their being carnal, that fleshly interests and affections too much swayed them. Note, Contentions and quarrels about religion are sad evidences of remaining carnality. True religion makes men peaceable and not contentious. Factious spirits act upon human principles, not upon principles of true religion; they are guided by their own pride and passions, and not by the rules of Christianity: Do you not walk as men? Note, It is to be lamented that many who should walk as Christians, that is, above the common rate of men, do indeed walk as men, live and act too much like other men.
Adam Clarke: Commentary on the Bible - 1831
3:1: I, brethren, could not speak unto you as unto spiritual - This is a continuation of the preceding discourse. See the notes on Co1 2:14, Co1 2:15 (note), and Co1 2:16 (note).
But as unto carnal - Σαρκικοις, Persons under the influence of fleshly appetites; coveting and living for the things of this life.
Babes in Christ - Just beginning to acquire some notion of the Christian religion, hut as yet very incapable of judging what is most suitable to yourselves, and consequently utterly unqualified to discern between one teacher and another; so that your making the distinctions which you do make, so far from being a proof of mature judgment, is on the contrary a proof that you have no right judgment at all; and this springs from your want of knowledge in Divine things.
Albert Barnes: Notes on the Bible - 1834
3:1: And I, brethren - See Co1 2:1. This is designed to meet an implied objection. He had said Co1 2:14-16 that Christians were able to understand all things. Yet, they would recollect that he had not addressed them as such, but had confined himself to the more elementary parts of religion when he came among them. He had not entered upon the abstruse and difficult points of theology - the points of speculation in which the subtle Greeks so much abounded and so much delighted. He now states the reason why he had not done it. The reason was one that was most humbling to their pride; but it was the true reason, and faithfulness demanded that it should be stated. It was, that they were carnal, and not qualified to understand the deep mysteries of the gospel; and the proof of this was unhappily at hand. It was too evident in their contentions and strifes, that they were under the influence of carnal feelings and views.
Could not speak unto you as unto spiritual - "I could not regard you as spiritual - as qualified to enter into the full and higher truths of the gospel; I could not regard you as divested of the feelings which influence carnal people - the people of the world, and I addressed you accordingly. I could not discourse to you as to far-advanced and well-informed Christians. I taught you the rudiments only of the Christian religion." He refers here, doubtless, to his instructions when he founded the church at Corinth. See the note at Co1 2:13-15.
But as unto carnal - The word "carnal" here σάρκινοῖς sarkinois is not the same which in Co1 2:14, is translated "natural" ψυχικός psuchikos. "That" refers to one who is unrenewed, and who is wholly under the influence of his sensual or animal nature, and is no where applied to Christians. "This" is applied here to Christians - but to those who have much of the remains of corruption, and who are imperfectly acquainted with the nature of religion; babes in Christ. It denotes those who still evinced the feelings and views which pertain to the flesh, in these unhappy contentions, and strifes, and divisions. "The works of the flesh are hatred, variance, emulations, wrath, strife, seditions, envyings" Gal 5:20-21; and these they had evinced in their divisions; and Paul knew that their danger lay in this direction, and he therefore addressed them according to their character. Paul applies the word to himself Rom 7:14, "for I am carnal;" and here it denotes that they were as yet under the influence of the corrupt passions and desires which the flesh produces.
As unto babes in Christ - As unto those recently born into his kingdom, and unable to understand the profounder doctrines of the Christian religion. It is a common figure to apply the term infants and children to those who are feeble in understanding, or unable, from any cause, to comprehend the more profound instructions of science or religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: as unto spiritual: Co1 2:6, Co1 2:15; Gal 6:1
as unto carnal: Co1 3:3, Co1 3:4, Co1 2:14; Mat 16:23; Rom 7:14
babes: Co1 14:20; Eph 4:13, Eph 4:14; Jo1 2:12
John Gill
And I, brethren, could not speak unto you,.... Though the apostle was a spiritual man himself, had spiritual gifts, even the extraordinary gifts of the Spirit, could judge all things, had the mind of Christ, and was able to speak the wisdom of God in a mystery, yet could not speak it to them,
as unto spiritual; not but that they had the Spirit of God in them, and a work of grace upon them; for they were, as the apostle afterwards says, the temple of God, and the Spirit of God dwelt in them; they were washed, sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God; but had not that spiritual discerning, or judgment in spiritual things, which some believers had, at least when the apostle was first with them; and now they were under great spiritual declensions, and had not those spiritual frames, nor that spiritual experience and conversation, which some other Christians had:
but as unto carnal: not that they were in a carnal state, as unregenerate men are; but had carnal conceptions of things, were in carnal frames of soul, and walked in a carnal conversation with each other; though they were not in the flesh, in a state of nature, yet the flesh was in them, and not only lusted against the Spirit, but was very predominant in them, and carried them captive, so that they are denominated from it:
even as unto babes in Christ; they were in Christ, and so were new creatures; they were, as the Arabic version reads it, "in the faith of Christ"; though babes and weaklings in it, they were believers in Christ, converted persons, yet children in understanding, knowledge, and experience; had but little judgment in spiritual things, and were unskilful in the word of righteousness; at least this was the case of many of them, though others were enriched in all utterance and knowledge, and in no gift came behind members of other churches.
3:23:2: Իբրեւ տղայոց ՚ի Քրիստոս կա՛թն ջամբեցի ձեզ՝ եւ ո՛չ կերակուր. զի ո՛չ եւս կարէիք. նա եւ ա՛րդ իսկ ո՛չ կարէք. քանզի դեռ մարմնաւո՛ր էք[3659]։ [3659] Ոմանք. Ջամբեցից ձեզ, եւ ո՛չ հաստատուն կերակուր... քանզի դեռեւս մարմնաւոր։
2 Իբրեւ մանուկներ ի Քրիստոս կաթ տուեցի ձեզ եւ ոչ՝ կերակուր, քանի որ դեռ կարող էլ չէիք. եւ հիմա էլ կարող չէք, քանզի դեռ մարմնաւոր էք:
2 Որպէս Քրիստոսով տղայոց. ձեզի կաթ կերցուցի եւ ո՛չ թէ կերակուր, վասն զի դեռ կարող չէիք ու հիմա ալ տակաւին կարող չէք, վասն զի դեռ մարմնաւոր էք։
Իբրեւ տղայոց ի Քրիստոս կաթն ջամբեցի ձեզ եւ ոչ կերակուր, զի ոչ եւս կարէիք. նա եւ արդ իսկ ոչ կարէք, քանզի դեռ մարմնաւոր էք:

3:2: Իբրեւ տղայոց ՚ի Քրիստոս կա՛թն ջամբեցի ձեզ՝ եւ ո՛չ կերակուր. զի ո՛չ եւս կարէիք. նա եւ ա՛րդ իսկ ո՛չ կարէք. քանզի դեռ մարմնաւո՛ր էք[3659]։
[3659] Ոմանք. Ջամբեցից ձեզ, եւ ո՛չ հաստատուն կերակուր... քանզի դեռեւս մարմնաւոր։
2 Իբրեւ մանուկներ ի Քրիստոս կաթ տուեցի ձեզ եւ ոչ՝ կերակուր, քանի որ դեռ կարող էլ չէիք. եւ հիմա էլ կարող չէք, քանզի դեռ մարմնաւոր էք:
2 Որպէս Քրիստոսով տղայոց. ձեզի կաթ կերցուցի եւ ո՛չ թէ կերակուր, վասն զի դեռ կարող չէիք ու հիմա ալ տակաւին կարող չէք, վասն զի դեռ մարմնաւոր էք։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Я питал вас молоком, а не [твердою] пищею, ибо вы были еще не в силах, да и теперь не в силах,
3:2  γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. ἀλλ᾽ οὐδὲ ἔτι νῦν δύνασθε,
3:2. γάλα (To-a-milk) ὑμᾶς (to-ye) ἐπότισα, (I-drinkeed-to,"οὐ (not) βρῶμα, (to-a-consuming-to,"οὔπω (not-unto-whither) γὰρ (therefore) ἐδύνασθε . ( ye-were-abling ) Ἀλλ' (Other) οὐδὲ (not-moreover) [ἔτι] "[if-to-a-one]"νῦν (now) δύνασθε , ( ye-able ,"
3:2. lac vobis potum dedi non escam nondum enim poteratis sed ne nunc quidem potestis adhuc enim estis carnalesI gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able: for you are yet carnal.
2. I fed you with milk, not with meat; for ye were not yet able : nay, not even now are ye able;
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:

2: Я питал вас молоком, а не [твердою] пищею, ибо вы были еще не в силах, да и теперь не в силах,
3:2  γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. ἀλλ᾽ οὐδὲ ἔτι νῦν δύνασθε,
3:2. lac vobis potum dedi non escam nondum enim poteratis sed ne nunc quidem potestis adhuc enim estis carnales
I gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able: for you are yet carnal.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: I have fed you with milk - I have instructed you in the elements of Christianity - in its simplest and easiest truths; because from the low state of your minds in religious knowledge, you were incapable of comprehending the higher truths of the Gospel: and in this state you will still continue. The apostle thus exposes to them the absurdity of their conduct in pretending to judge between preacher and preacher, while they had but a very partial acquaintance even with the first principles of Christianity.
Albert Barnes: Notes on the Bible - 1834
3:2: 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, etc. The same figure occurs in Heb 5:11-14; and also in Classical writers. See Wetstein.
And not 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 ... - The reason why they were not then able he proceeds immediately to state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: fed: Heb 5:12-14; Pe1 2:2
for: Joh 16:12; Heb 5:11, Heb 5:12
Geneva 1599
I have fed you with milk, and not with (b) meat: for hitherto ye were not (c) able [to bear it], neither yet now are ye able.
(b) Substantial meat, or strong meat.
(c) To be fed by me with substantial meat: therefore as the Corinthians grew up in age, so the apostle nourished them by teaching, first with milk, then with strong meat. The difference was only in the manner of teaching.
John Gill
I have fed you with milk,.... It is usual with the Jews to compare the law to milk, and they say (c), that
"as milk strengthens and nourishes an infant, so the law strengthens and nourishes the soul;''
but the apostle does not here mean , "the milk of the law", as they (d) call it, but the Gospel; comparable to milk, for its purity and wholesomeness, for the nourishing virtue there is in it, and because easy of digestion; for he designs by it, the more plain and easy doctrines of the Gospel, such as babes in Christ were capable of understanding and receiving: and not with meat; the more solid doctrines of the Gospel, and sublime mysteries of grace; the wisdom of God in a mystery, the hidden wisdom; such truths as were attended with difficulties, to which the carnal reason of men made many objections, and so were only fit to be brought before such who are of full age, young men, or rather fathers in Christ; who have had a large experience, and a long time of improvement in spiritual knowledge, and have their senses exercised to distinguish between truth and error. The reason he gives for this his conduct is,
for hitherto ye were not able to bear it; they could not receive, relish, and digest it; it was too strong meat for them, they being weak in faith, and but babes in Christ; wherefore he prudently adapted things to their capacities, and that in perfect consistence with that faithfulness and integrity, for which he was so remarkable: for the Gospel he preached to them, which he calls "milk", was not another Gospel, or contrary to that which goes by the name of "meat": only the one consisted of truths more easily to be understood, and was delivered in a manner more suited to their capacities than the other: he adds,
neither yet now are ye able; which carries in it a charge of dulness and negligence, that they had been so long learning, and were improved no more in the knowledge of the truth; were as yet only in the alphabet of the Gospel, and needed to be afresh instructed in the first principles of the oracles of God; for anything beyond these was too high for them. The apostle seems to allude to the manner and custom of the Jews, in training up their children to learning; as to their age when they admit them scholars, their rule is this (e),
"they introduce children (into the school) to be taught when six or seven years of age, , "according to the child's strength, and the make of his body, and less than six years of age they do not take any in."''
But sooner than this, a father is obliged to teach his child at home, concerning which they say (f),
"from what time is his father obliged to teach him the law? as soon as he begins to speak, he teaches him the law Moses commanded us, and "hear O Israel", and after that he instructs him, , "by little and little, here and there a verse", till he is six or seven years of age, and, , "all this according to the clearness of his understanding";''
i.e. as he is able to take things in; and even till twelve years he was to be used with a great deal of tenderness:
"says R. Isaac (g), at Usha they made an order, that a man should "use his son gently", until he is twelve years of age; the gloss upon it is, if his son refuses to learn, he shall use him , "with mildness and tender language."''
(c) Kimchi in Isa. lv. 1. Abarbinel, Mashamia Jeshua, fol. 26. 1. (d) Jarchi in Cant. v. 12. (e) Maimom. Talmud Tora, c. 2. sect. 2. (f) Ib. c. 1. sect. 6. (g) T. Bab. Cetubot, fol. 50. 1.
John Wesley
I fed you, as babes, with milk - The first and plainest truths of the gospel. So should every preacher suit his doctrine to his hearers.
Robert Jamieson, A. R. Fausset and David Brown
(Heb 5:12).
milk--the elementary "principles of the doctrine of Christ."
3:33:3: Ուր եւ արդէն իսկ ՚ի ձեզ հե՛ռ եւ նախանձ. ոչ ապաքէն մարմնաւո՛ր էք՝ եւ ըստ մարդկա՛ն գնայք[3660]։ [3660] Ոմանք զբառս արդէն գրեն՝ արդե՛ն. յորմէ եւ ոմանք եւս զատաբար՝ արդ են իսկ։ Ուր օրինակ մի. Արդ իսկ են ՚ի ձեզ... եւ ըստ մարմնոյ գնայք։
3 Հիմա էլ ձեր մէջ կան կռիւ եւ նախանձ. չէ՞ որ մարմնաւոր էք եւ մարդկայնօրէն էք ընթանում:
3 Որովհետեւ տակաւին ձեր մէջ նախանձ ու հակառակութիւն եւ բաժանումներ կան. չէ՞ որ մարմնաւոր էք ու մարդկօրէն կը քալէք։
Ուր եւ արդ են իսկ ի ձեզ հեռ եւ [11]նախանձ, ո՞չ ապաքէն մարմնաւոր էք եւ ըստ մարդկան գնայք:

3:3: Ուր եւ արդէն իսկ ՚ի ձեզ հե՛ռ եւ նախանձ. ոչ ապաքէն մարմնաւո՛ր էք՝ եւ ըստ մարդկա՛ն գնայք[3660]։
[3660] Ոմանք զբառս արդէն գրեն՝ արդե՛ն. յորմէ եւ ոմանք եւս զատաբար՝ արդ են իսկ։ Ուր օրինակ մի. Արդ իսկ են ՚ի ձեզ... եւ ըստ մարմնոյ գնայք։
3 Հիմա էլ ձեր մէջ կան կռիւ եւ նախանձ. չէ՞ որ մարմնաւոր էք եւ մարդկայնօրէն էք ընթանում:
3 Որովհետեւ տակաւին ձեր մէջ նախանձ ու հակառակութիւն եւ բաժանումներ կան. չէ՞ որ մարմնաւոր էք ու մարդկօրէն կը քալէք։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: потому что вы еще плотские. Ибо если между вами зависть, споры и разногласия, то не плотские ли вы? и не по человеческому ли [обычаю] поступаете?
3:3  ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
3:3. ἔτι (if-to-a-one) γὰρ (therefore) σαρκικοί ( flesh-belonged-of ) ἐστε. (ye-be) ὅπου (To-which-of-whither) γὰρ (therefore) ἐν (in) ὑμῖν (unto-ye) ζῆλος (a-craving) καὶ (and) ἔρις, (a-wrangling,"οὐχὶ (unto-not) σαρκικοί ( flesh-belonged-of ) ἐστε (ye-be) καὶ (and) κατὰ (down) ἄνθρωπον (to-a-mankind) περιπατεῖτε; (ye-tread-about-unto?"
3:3. cum enim sit inter vos zelus et contentio nonne carnales estis et secundum hominem ambulatisFor, whereas there is among you envying and contention, are you not carnal and walk you not according to man?
3. for ye are yet carnal: for whereas there is among you jealousy and strife, are ye not carnal, and walk after the manner of men?
For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as men:

3: потому что вы еще плотские. Ибо если между вами зависть, споры и разногласия, то не плотские ли вы? и не по человеческому ли [обычаю] поступаете?
3:3  ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
3:3. cum enim sit inter vos zelus et contentio nonne carnales estis et secundum hominem ambulatis
For, whereas there is among you envying and contention, are you not carnal and walk you not according to man?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Поведение Коринфян обозначает здесь Ап. как поведение людей плотских(в большинстве кодексов здесь стоит слово sarkikoi). Это уже не только состояние слабости, которое продолжается несмотря на полученное возрождение, но прямое противление новой жизни. - Не по человеческому ли обычаю... Ап. имеет здесь в виду обычай греков разделяться на партии, носившие имена разных философов (сократики, платоники, пифагорейцы) - Я Павлов... Я Аполлосов. Ап. уже здесь ставит Аполлоса рядом с собою, показывая этим, что Аполлос был к нему очень близок. Ясно отсюда, что и предшествующая полемика апостола против мирской мудрости имела в виду вовсе не Аполлоса и его партию.
Adam Clarke: Commentary on the Bible - 1831
3:3: There is among you envying, and strife, and divisions - Ζηλος και ερις και διχοστασιαι. There are three things here worthy of note: these people were wrong in thought, word, and deed. Ζηλος, envying refers to the state of their souls; they had inward grudgings and disaffection towards each other. Ερις, strife or contention, refers to their words; they were continually disputing and contending whose party was the best, each endeavoring to prove that he and his party were alone in the right. Διχοστασιαι, divisions, refers to their conduct; as they could not agree, they contended till they separated from each other, and thus rent the Church of Christ. Thus the envying and grudging led to strife and evil Speaking, and this led to divisions and fixed parties. In this state well might the apostle say, Are ye not carnal, and walk as men? Ye act just as the people of the world, and have no more of the spirit of religion than they.
Albert Barnes: Notes on the Bible - 1834
3:3: 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 people of this world. People who are governed solely by the principles of this world, evince a spirit of strife, emulation and contention; 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 - ζῆλος zē los, zeal; used here in the sense of envy, as it is in Jam 3:14, Jam 3:16. It denotes, properly, any "fervour" of mind (from ζέω zeō), 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 everywhere 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 embittered with mutual recriminations and reproaches, as they always are in a church.
And walk as men - Margin. "according to man." The word "walk" is used often in the Scriptures in the sense of "conduct" or "act." You conduct yourselves as human beings of this earth, that is, as people commonly do; you evince the same spirit that the great mass of mankind does. 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 people of the world are.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: for whereas: Co1 1:11, Co1 6:1-8, Co1 11:18; Co2 12:20; Gal 5:15, Gal 5:19-21; Jam 3:16, Jam 4:1, Jam 4:2
divisions: or, factions
and walk: Hos 6:7; Mar 7:21, Mar 7:22; Eph 2:2, Eph 2:3, Eph 4:22-24; Tit 3:3; Pe1 4:2
as men: Gr. according to man
Geneva 1599
For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as (d) men?
(d) Using the tools of man's intellect and judgment.
John Gill
For ye are yet carnal,.... The Syriac reads it, , "ye are in the flesh": a phrase the apostle elsewhere uses of men in an unregenerate state; but this is not his meaning here, as before explained, but that carnality still prevailed among them, of which he gives proof and evidence:
for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? They envied each other's gifts and knowledge, strove about words to no profit, entered into warm debates and contentions about their ministers, and went into factions and parties, which were distinguished by the names they were most affected to; in all which they gave too clear evidence of their prevailing carnality, that they too much walked as other men, who make no profession of religion; that they were led by the judgment of men, and were carried away with human passions and inflections; and in their conduct could scarcely be distinguished from the rest of the world. The things that are here mentioned, and with which they are charged, are reckoned by the apostle among the works of the flesh, Gal 5:19 the phrase, "and divisions", is omitted in the Alexandrian copy, and in some others, and in the Vulgate Latin and Ethiopic versions.
John Wesley
For while there is among you emulation in your hearts, strife in your words, and actual divisions, are ye not carnal, and walk according to men - As mere men; not as Christians, according to God.
Robert Jamieson, A. R. Fausset and David Brown
envying--jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [BENGEL]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [GROTIUS]. His language becomes severer now as He proceeds; in 1Cor 1:11 he had only said "contentions," he now multiplies the words (compare the stronger term, 1Cor 4:6, than in 1Cor 3:21).
carnal--For "strife" is a "work of the flesh" (Gal 5:20). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.
walk as men--as unregenerate men (compare Mt 16:23). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Rom 8:4; Gal 5:25-26).
3:43:4: Յորժամ ասէ ոք ՚ի ձէնջ. Ես Պաւղոսեա՛ն եմ. եւ մեւսն՝ եթէ ես Ապաւղոսեան, ոչ մարդի՞կ էք։ Իսկ արդ՝ ո՞վ է Պաւղոսն, կամ ո՞վ Ապաւղոս[3661], [3661] Ոմանք. Ես Պաւղոսեանս եմ. եւ միւսն թէ ես Ապաւղոսեան, ո՞չ մարդիկ իցեն... կամ ո՞վ է Ապաւղոսն։
4 Երբ ձեզնից մէկն ասում է՝ ես Պօղոսեան եմ, եւ միւսը, թէ՝ ես՝ Ապողոսեան, մարմնաւոր մարդիկ չէ՞ք: Իսկ արդ, ո՞վ է Պօղոսը, կամ՝ ո՞վ է Ապողոսը.
4 Քանզի երբ ձեզմէ մէկը ըսէ թէ՝ «Ես Պօղոսեան եմ» եւ միւսը՝ թէ «Ես Ապօղոսեան», չէ՞ որ մարմնաւոր էք։
Յորժամ ասէ ոք [12]ի ձէնջ. Ես Պաւղոսեան եմ, եւ մեւսն եթէ` Ես Ապողոսեան, ո՞չ [13]մարդիկ էք. իսկ արդ ո՞վ է Պաւղոսն կամ ո՞վ Ապողոս:

3:4: Յորժամ ասէ ոք ՚ի ձէնջ. Ես Պաւղոսեա՛ն եմ. եւ մեւսն՝ եթէ ես Ապաւղոսեան, ոչ մարդի՞կ էք։ Իսկ արդ՝ ո՞վ է Պաւղոսն, կամ ո՞վ Ապաւղոս[3661],
[3661] Ոմանք. Ես Պաւղոսեանս եմ. եւ միւսն թէ ես Ապաւղոսեան, ո՞չ մարդիկ իցեն... կամ ո՞վ է Ապաւղոսն։
4 Երբ ձեզնից մէկն ասում է՝ ես Պօղոսեան եմ, եւ միւսը, թէ՝ ես՝ Ապողոսեան, մարմնաւոր մարդիկ չէ՞ք: Իսկ արդ, ո՞վ է Պօղոսը, կամ՝ ո՞վ է Ապողոսը.
4 Քանզի երբ ձեզմէ մէկը ըսէ թէ՝ «Ես Պօղոսեան եմ» եւ միւսը՝ թէ «Ես Ապօղոսեան», չէ՞ որ մարմնաւոր էք։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Ибо когда один говорит: 'я Павлов', а другой: 'я Аполлосов', то не плотские ли вы?
3:4  ὅταν γὰρ λέγῃ τις, ἐγὼ μέν εἰμι παύλου, ἕτερος δέ, ἐγὼ ἀπολλῶ, οὐκ ἄνθρωποί ἐστε;
3:4. ὅταν (Which-also-ever) γὰρ (therefore) λέγῃ (it-might-forth,"τις (a-one,"Ἐγὼ (I) μέν (indeed) εἰμι (I-be) Παύλου, (of-a-Paulos,"ἕτερος (different) δέ (moreover,"Ἐγὼ (I) Ἀπολλώ, (of-an-Apollos,"οὐκ (not) ἄνθρωποί (mankinds) ἐστε; (ye-be?"
3:4. cum enim quis dicit ego quidem sum Pauli alius autem ego Apollo nonne homines estis quid igitur est Apollo quid vero PaulusFor while one saith: I indeed am of Paul: and another: I am of Apollo: are you not men? What then is Apollo and what is Paul?
4. For when one saith, I am of Paul; and another, I am of Apollos; are ye not men?
For while one saith, I am of Paul; and another, I [am] of Apollos; are ye not carnal:

4: Ибо когда один говорит: 'я Павлов', а другой: 'я Аполлосов', то не плотские ли вы?
3:4  ὅταν γὰρ λέγῃ τις, ἐγὼ μέν εἰμι παύλου, ἕτερος δέ, ἐγὼ ἀπολλῶ, οὐκ ἄνθρωποί ἐστε;
3:4. cum enim quis dicit ego quidem sum Pauli alius autem ego Apollo nonne homines estis quid igitur est Apollo quid vero Paulus
For while one saith: I indeed am of Paul: and another: I am of Apollo: are you not men? What then is Apollo and what is Paul?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: For while one saith, I am of Paul, etc. - It was notorious that both Paul and Apollos held the same creed; between them there was not the slightest difference: when, therefore, the dissentients began to prefer the one to the other, it was the fullest proof of their carnality; because in the doctrines of these apostles there was no difference: so that what the people were captivated by must be something in their outward manner, Apollos being probably more eloquent than Paul. Their preferring one to another on such an account proved that they were carnal - led by their senses and mere outward appearances, without being under the guidance either of reason or grace. There are thousands of such people in the Christian Church to the present day. See the notes on Co1 1:10, etc.
Albert Barnes: Notes on the Bible - 1834
3:4: For while one saith ...; - See the note at Co1 1:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: Co1 1:12, Co1 4:6
John Gill
For while one saith, I am of Paul,.... This shows what their envying and strife, and divisions were about, and from whence they sprung; and which serve, to strengthen the proof, and support the charge of carnality brought against them; for when one sort made a party for Paul, and set up him as their minister above all others; and said
another, I am of Apollos, preferring him for his eloquence above Paul, or any other preacher, as appears from 1Cor 1:12 there was a third sort for Cephas, whom they cried up as superior to the other two, or any other man; and a fourth were for Christ, and despised all ministers whatever:
are ye not carnal? all this was a demonstration of it: they could never clear themselves from it, they must be convicted in their own consciences of it; to which the apostle appeals: the Alexandrian copy and the Vulgate Latin and Ethiopic versions read, "are ye not men?"
John Wesley
I am of Apollos - St. Paul named himself and Apollos, to show that he would condemn any division among them, even though it were in favour of himself, or the dearest friend he had in the world. Are ye not carnal - For the Spirit of God allows no party zeal.
Robert Jamieson, A. R. Fausset and David Brown
(1Cor 1:12).
are ye not carnal--The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate (1Cor 3:3).
3:53:5: պաշտօնեայք. որովք հաւատացէքն, եւ իւրաքանչիւր որպէս Տէր ետ[3662]։ [3662] Ոմանք. Եւ իւրաքանչիւր ումեք որպէս եւ Տէր ետ։
5 պաշտօնեաներ, որոնցով հաւատացիք. եւ իւրաքանչիւրն այն է, ինչ որ Տէրը տուեց նրան:
5 Բայց ո՞վ է Պօղոս կամ ո՞վ է Ապօղոս։ Պաշտօնեաներ են, որոնցմով հաւատացիք եւ ինչպէս Տէրը տուաւ անոնց ամէն մէկուն։
պաշտօնեայք` որովք հաւատացէքն, եւ իւրաքանչիւր որպէս եւ Տէր ետ:

3:5: պաշտօնեայք. որովք հաւատացէքն, եւ իւրաքանչիւր որպէս Տէր ետ[3662]։
[3662] Ոմանք. Եւ իւրաքանչիւր ումեք որպէս եւ Տէր ետ։
5 պաշտօնեաներ, որոնցով հաւատացիք. եւ իւրաքանչիւրն այն է, ինչ որ Տէրը տուեց նրան:
5 Բայց ո՞վ է Պօղոս կամ ո՞վ է Ապօղոս։ Պաշտօնեաներ են, որոնցմով հաւատացիք եւ ինչպէս Տէրը տուաւ անոնց ամէն մէկուն։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Кто Павел? кто Аполлос? Они только служители, через которых вы уверовали, и притом поскольку каждому дал Господь.
3:5  τί οὗν ἐστιν ἀπολλῶς; τί δέ ἐστιν παῦλος; διάκονοι δι᾽ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν.
3:5. τί (What-one) οὖν (accordingly) ἐστὶν (it-be) Ἀπολλώς; (an-Apollos?"τί (What-one) δέ (moreover) ἐστιν (it-be) Παῦλος; (a-Paulos?"διάκονοι (Raisers-through) δι' (through) ὧν ( of-which ) ἐπιστεύσατε, (ye-trusted-of,"καὶ (and) ἑκάστῳ (unto-each) ὡς (as) ὁ (the-one) κύριος (Authority-belonged) ἔδωκεν. (it-gave)
3:5. ministri eius cui credidistis et unicuique sicut Dominus deditThe ministers of him whom you have believed: and to every one as the Lord hath given.
5. What then is Apollos? and what is Paul? Ministers through whom ye believed; and each as the Lord gave to him.
Who then is Paul, and who [is] Apollos, but ministers by whom ye believed, even as the Lord gave to every man:

5: Кто Павел? кто Аполлос? Они только служители, через которых вы уверовали, и притом поскольку каждому дал Господь.
3:5  τί οὗν ἐστιν ἀπολλῶς; τί δέ ἐστιν παῦλος; διάκονοι δι᾽ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν.
3:5. ministri eius cui credidistis et unicuique sicut Dominus dedit
The ministers of him whom you have believed: and to every one as the Lord hath given.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-20: Изображая нелепость деления коринфян на партии, Ап. говорит, что проповедники Евангелия, из-за которых коринфяне спорили, суть только служители Божии на ниве Божией или на Божественном строении. Все, весь успех дела, зависит не от них, а от Бога. В частности, апостол Павел положил основной камень в построении Церкви коринфской, другие проповедники должны продолжать его дело, но продолжать с большою осторожностью, опасаясь, чтобы в постройку не было внесено неподходящего материала. Они должны помнить, что строят храм Божий и потому не должны привносить в него человеческой мудрости, которая пред лицом Божиим является безумием.

5: Кто Павел? Вместо этого чтения Textus Receptus другие кодексы читают: "что Павел?", т. е. что он такое по своему призванию? - Они только служители, т. е. не начальники школ, не основатели религиозных обществ, действующие в свое имя, а просто работники, состоящие на службе у другого. - Чрез которых. Это выражение указывает в Павле и Аполлосе только орудия. - По скольку каждому дал Господь. Их дарования личные обязаны своим происхождением произволению Господина или Владыки, - т. е. Христа, Который в Новом Завете часто так называется.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Mutual Agreement of Ministers.A. D. 57.
5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God: ye are God's husbandry, ye are God's building. 10 According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

Here the apostle instructs them how to cure this humour, and rectify what was amiss among them upon this head,

I. By reminding them that the ministers about whom they contended were but ministers: Who then is Paul, and who is Apollos, but ministers by whom you believed? Even as the Lord gave to every man, v. 5. They are but ministers, mere instruments used by the God of all grace. Some of the factious people in Corinth seem to have made more of them, as if they were lords of their faith, authors of their religion. Note, We should take care not to deify ministers, nor put them into the place of God. Apostles were not the authors of our faith and religion, though they were authorized and qualified to reveal and propagate it. They acted in this office as God gave to every man. Observe, All the gifts and powers that even apostles discovered and exerted in the work of the ministry were from God. They were intended to manifest their mission and doctrine to be divine. It was perfectly wrong, upon their account, to transfer that regard to the apostles which was solely to be paid to the divine authority by which they acted, and to God, from whom they had their authority. Paul had planted and Apollos had watered, v. 6. Both were useful, one for one purpose, the other for another. Note, God makes use of variety of instruments, and fits them to their several uses and intentions. Paul was fitted for planting work, and Apollos for watering work, but God gave the increase. Note, The success of the ministry must be derived from the divine blessing: Neither he that planteth is any thing, nor he that watereth, but God who giveth the increase, v. 7. Even apostolical ministers are nothing of themselves, can do nothing with efficacy and success unless God give the increase. Note, The best qualified and most faithful ministers have a just sense of their own insufficiency, and are very desirous that God should have all the glory of their success. Paul and Apollos are nothing at all in their own account, but God is all in all.

II. By representing to them the unanimity of Christ's ministers: He that planteth and he that watereth are one (v. 8), employed by one Master, entrusted with the same revelation, busied in one work, and engaged in one design--in harmony with one another, however they may be set in opposition to each other by factious party-makers. They have their different gifts from one and the same Spirit, for the very same purposes; and they heartily carry on the same design. Planters and waterers are but fellow-labourers in the same work. Note, All the faithful ministers of Christ are one in the great business and intention of their ministry. They may have differences of sentiment in minor things; they may have their debates and contests; but they heartily concur in the great design of honouring God and saving souls, by promoting true Christianity in the world. All such may expect a glorious recompence of their fidelity, and in proportion to it: Every man shall receive his own reward, according to his own labour. Their business is one, but some may mind it more than others: their end or design is one, but some may pursue it more closely than others: their Master also is one, and yet this good and gracious Master may make a difference in the rewards he gives, according to the different service they do: Every one's own work shall have its own reward. Those that work hardest shall fare best. Those that are most faithful shall have the greatest reward; and glorious work it is in which all faithful ministers are employed. They are labourers with God, synergoi--co-workers, fellow-labourers (v. 9), not indeed in the same order and degree, but in subordination to him, as instruments in his hand. They are engaged in his business. They are working together with God, in promoting the purposes of his glory, and the salvation of precious souls; and he who knows their work will take care they do not labour in vain. Men may neglect and vilify one minister while they cry up another, and have no reason for either: they may condemn when they should commend, and applaud what they should neglect and avoid; but the judgment of God is according to truth. He never rewards but upon just reason, and he ever rewards in proportion to the diligence and faithfulness of his servants. Note, Faithful ministers, when they are ill used by men, should encourage themselves in God. And it is to God, the chief agent and director of the great work of the gospel, to whom those that labour with him should endeavour to approve themselves. They are always under his eye, employed in his husbandry and building; and therefore, to be sure, he will carefully look over them: "You are God's husbandry, you are God's building; and therefore are neither of Paul nor of Apollos; neither belong to one nor the other, but to God: they only plant and water you, but it is the divine blessing on his own husbandry that alone can make it yield fruit. You are not our husbandry, but God's. We work under him, and with him, and for him. It is all for God that we have been doing among you. You are God's husbandry and building." He had employed the former metaphor before, and now he goes on to the other of a building: 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. Paul here calls himself a wise master-builder, a character doubly reflecting honour on him. It was honourable to be a master-builder in the edifice of God; but it added to his character to be a wise one. Persons may be in an office for which they are not qualified, or not so thoroughly qualified as this expression implies Paul was. But, though he gives himself such a character, it is not to gratify his own pride, but to magnify divine grace. He was a wise master-builder, but the grace of God made him such. Note, It is no crime in a Christian, but much to his commendation, to take notice of the good that is in him, to the praise of divine grace. Spiritual pride is abominable: it is making use of the greatest favours of God to feed our own vanity, and make idols of ourselves. But to take notice of the favours of God to promote our gratitude to him, and to speak of them to his honour (be they of what sort they will), is but a proper expression of the duty and regard we own him. Note, Ministers should not be proud of their gifts or graces; but the better qualified they are for their work, and the more success they have in it, the more thankful should they be to God for his distinguishing goodness: I have laid the foundation, and another buildeth thereon. As before he had said, I have planted, Apollos watered. It was Paul that laid the foundation of a church among them. He had begotten them through the gospel, ch. iv. 15. Whatever instructors they had besides, they had not many fathers. He would derogate from none that had done service among them, nor would he be robbed of his own honour and respect. Note, Faithful ministers may and ought to have a concern for their own reputation. Their usefulness depends much upon it. But let every man take heed how he buildeth thereon. This is a proper caution; there may be very indifferent building on a good foundation. It is easy to err here; and great care should be used, not only to lay a sure and right foundation, but to erect a regular building upon it. Nothing must be laid upon it but what the foundation will bear, and what is of a piece with it. Gold and dirt must not be mingled together. Note, Ministers of Christ should take great care that they do not build their own fancies or false reasonings on the foundation of divine revelation. What they preach should be the plain doctrine of their Master, or what is perfectly agreeable with it.
Adam Clarke: Commentary on the Bible - 1831
3:5: Ministers by whom ye believed - The different apostles who have preached unto you the word of life are the means which God has used to bring you to the knowledge of Christ. No one of those has either preached or recommended himself; they all preach and recommend Christ Jesus the Lord.
Even as the Lord gave to every man? - Whatever difference there may be in our talents, it is of God's making; and he who knows best what is best for his Church, has distributed both gifts and graces according to his own mind; and, as his judgment is infallible, all these dispensations must be right. Paul, therefore, is as necessary to the perfecting of the Church of Christ as Apollos; and Apollos, as Paul. Both, but with various gifts, point out the same Christ, building on one and the same foundation.
Albert Barnes: Notes on the Bible - 1834
3:5: Who then is Paul ... - See the notes at Co1 1:13. 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 honor 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 reasons why it was given to them. The original word διάκονοι diakonoi denotes properly "servants" in contradistinction from "masters" Mat 20:26; Mat 23:11; Mar 9:35; Mar 10:43; and denotes those of course who are in an inferior rank of life. They did not have 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 did not have 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 δἰ ὥν di' hō n, 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 anyone is brought to believe; see the note at Rom 12:3, note at Rom 12:6. There were diversities of gifts among the Corinthian Christians, as there are in all Christians. And it is here implied:
(1) That all that anyone had was to be traced to God as its author;
(2) That he is a sovereign, and dispenses his favors to all as he pleases;
(3) That since God had conferred those favors, 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 if this idea had been kept before the minds and hearts of all Christians, it would have pRev_ented no small part of the contentions in the church, and the formation of no small part of the sects in the Christian world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: ministers: Co1 3:7, Co1 4:1, Co1 4:2; Luk 1:2; Rom 10:14, Rom 10:15; Co2 3:6, Co2 4:5, Co2 4:7, Co2 6:1, Co2 6:4, Co2 11:23
even: Co1 3:10, Co1 9:17, Co1 12:4-11, Co1 12:28; Mat 25:15; Joh 3:27; Rom 12:3-6; Pe1 4:10
Geneva 1599
(2) Who then is Paul, and who [is] Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
(2) After he has sufficiently reprehended ambitious teachers, and those who foolishly esteemed them, now he shows how the true ministers are to be esteemed, that we do not attribute to them more or less than we ought to do. Therefore he teaches us that they are those by whom we are brought to faith and salvation, but yet as the ministers of God, and such as do nothing of themselves, but God so working by them as it pleases him to furnish them with his gifts. Therefore we do not have to regard or consider what minister it is that speaks, but what is spoken: and we must depend only upon him who speaks by his servants.
John Gill
Who then is Paul? and who is Apollos?.... The apostle's name being used, and he a party concerned, could speak the more freely upon this head, and ask what they thought of himself, and other preachers, whether they were more than men? what authority and power they had, whether they looked upon them as the authors of a new religion, or the founders of a new sect, that were to go by their names? and directs them what light to consider them in, how that they were
but ministers by whom ye believed: they were servants to Christ and to his churches, and not lords; they did not assume any dominion over men, or pretend to lord it over God's heritage; there is but one Lord and master, and that is Christ, whom they served, and taught others to obey; they were only instrumental in the hand of God, by whom souls were directed, encouraged, and brought to believe in Christ; as for faith itself, that is the gift of God, the operation of his power, and of which Christ is the author and finisher; they laid no claim to this as their work, or imagined they had any dominion over it; that they could either implant it, or increase it of themselves; but thought it honour enough done them, that it came by their ministry; and that that, and the joy of it, were helped and furthered by their means: the Vulgate Latin version reads, "his ministers whom ye believed"; that is, the ministers of Christ, whom they believed in; not in the ministers, but Christ; the Arabic version renders it, "but two ministers, by whom ye believed"; referring to Paul and Apollos, who are meant:
even as the Lord gave to every man; gifts to minister with, and success to his ministry; making him useful to this and the other man, to bring him to the faith of Christ; all which is owing to the free grace and sovereign good will and pleasure of God.
John Wesley
Ministers - Or servants. By whom ye believed, as the Lord, the Master of those servants, gave to every man.
Robert Jamieson, A. R. Fausset and David Brown
Who then--Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!
Paul . . . Apollos--The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.
but ministers, &c.--The oldest manuscripts have no "but." "Who is Apollos . . . Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."
as . . . Lord gave to every man--that is, to the several hearers, for it was GOD that "gave the increase" (1Cor 3:6).
3:63:6: Ես տնկեցի՛, Ապաւղոս ջո՛ւր ետ, այլ Աստուած աճեցո՛յց։
6 Ես տնկեցի, Ապողոսը ջուր տուեց, բայց Աստուա՛ծ աճեցրեց:
6 Ես տնկեցի, Ապօղոս ջուր տուաւ, բայց Աստուած աճեցուց։
Ես տնկեցի, Ապողոս ջուր ետ, այլ Աստուած աճեցոյց:

3:6: Ես տնկեցի՛, Ապաւղոս ջո՛ւր ետ, այլ Աստուած աճեցո՛յց։
6 Ես տնկեցի, Ապողոսը ջուր տուեց, բայց Աստուա՛ծ աճեցրեց:
6 Ես տնկեցի, Ապօղոս ջուր տուաւ, բայց Աստուած աճեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Я насадил, Аполлос поливал, но возрастил Бог;
3:6  ἐγὼ ἐφύτευσα, ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν·
3:6. ἐγὼ (I) ἐφύτευσα, (I-planted-of,"Ἀπολλὼς (an-Apollos) ἐπότισεν, (it-drinkeed-to,"ἀλλὰ (other) ὁ (the-one) θεὸς (a-Deity) ηὔξανεν: (it-was-procuring)
3:6. ego plantavi Apollo rigavit sed Deus incrementum deditI have planted, Apollo watered: but God gave the increase.
6. I planted, Apollos watered; but God gave the increase.
I have planted, Apollos watered; but God gave the increase:

6: Я насадил, Аполлос поливал, но возрастил Бог;
3:6  ἐγὼ ἐφύτευσα, ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν·
3:6. ego plantavi Apollo rigavit sed Deus incrementum dedit
I have planted, Apollo watered: but God gave the increase.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Я насадил, т. е. основал Церковь в Коринфе. - Аполлос поливал, т. е. содействовал расширению и утверждению Церкви. Ап. говорит о таком служебном значении по отношению только к себе и Аполлосу не присоединяя сюда Ап. Петра, потому что иудействующие могли бы в противном случае сказать, что он намеренно унижает Ап. Петра, авторитет которого они часто противопоставляли авторитету Ап. Павла. - Есть ничто правильнее: не есть что-то (особенное).
Adam Clarke: Commentary on the Bible - 1831
3:6: I have planted - I first sowed the seed of the Gospel at Corinth, and in the region of Achaia.
Apollos watered - Apollos came after me, and, by his preachings and exhortations, watered the seed which I had sowed; but God gave the increase. The seed has taken root, has sprung up, and borne much fruit; but this was by the especial blessing of God. As in the natural so in the spiritual world; it is by the especial blessing of God that the grain which is sown in the ground brings forth thirty, sixty, or a hundred fold: it is neither the sower nor the waterer that produces this strange and inexplicable multiplication; it is God alone. So it is by the particular agency of the Spirit of God that even good seed, sown in good ground, the purest doctrine conveyed to the honest heart, produces the salvation of the soul.
Albert Barnes: Notes on the Bible - 1834
3:6: 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 anyone, it was rather to him than to the teachers who had labored there subsequently; but he regarded himself as worthy of no such honor 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 taken from the practice of watering a tender plant, or of watering a garden or field. This was necessary in a special 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 labored in establishing the church at Corinth; but that subsequently Apollos had labored 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 Act 18:18; compare Act 18:27.
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 farmer. It would be vain for the farmer to sow his seed unless God would give it life. There is no life in the seed, nor is there any inherent power in the earth to make it grow. Only God, 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 would 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 watered; but the life is still from God. He arranged these means, and he gives life to the tender blade, 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 plowed 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 farmer is of God. And as the farmer who has just views, will take no praise to himself because his grain 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: I: Co1 3:9, Co1 3:10, Co1 4:14, Co1 4:15, Co1 9:1, Co1 9:7-11, Co1 15:1-11; Act 18:4-11; Co2 10:14, Co2 10:15
Apollos: Pro 11:25; Act 18:24, Act 18:26, Act 18:27, Act 19:1
God: Co1 1:30, Co1 15:10; Psa 62:9, Psa 62:11, Psa 92:13-15, Psa 127:1; Isa 55:10, Isa 55:11, Isa 61:11; Act 11:18, Act 14:27, Act 16:14, Act 21:19; Rom 15:18; Co2 3:2-5; Th1 1:5
Geneva 1599
(3) I have planted, Apollos watered; but God gave the increase.
(3) He beautifies the former sentence, with two similarities: first comparing the company of the faithful to a field which God makes fruitful, when it is sown and watered through the labour of his servants. Second, be comparing it to a house, which indeed the Lord builds, but by the hands of his workmen, some of whom he uses in laying the foundation, others in building it up. Now, both these similarities are for this purpose, to show that all things are wholly accomplished only by God's authority and might, so that we must only have an eye to him. Moreover, although God uses some in the better part of the work, we must not therefore condemn others, in respect of them, and much less may we divide or set them apart (as these factious men did) seeing that all of them labour in God's business. They work in such a way, that they serve to finish the very same work, although by a different manner of working, in so much that they all need one another's help.
John Gill
I have planted,.... That is, ministerially; otherwise the planting of souls in Christ, and the implanting of grace in them, are things purely divine, and peculiar to God, and the power of his grace; but his meaning is, that he was at Corinth, as in other places, the first that preached the Gospel to them; and was an instrument of the conversion of many souls, and of laying the foundation, and of raising and forming a Gospel church state, and of planting them in it;
Apollos watered; he followed after, and his ministry was blessed for edification; he was a means of carrying on the superstructure, and of building up souls in faith and holiness, and of making them fruitful in every good word and work: each minister of the Gospel has his proper gifts, work, and usefulness; some are planters, others waterers; some are employed in hewing down the sturdy oaks, and others in squaring and fitting, and laying them in the building; some are "Boanergeses", sons of thunder, and are mostly useful in conviction and conversion; and others are "Barnabases", sons of consolation, who are chiefly made use of in comforting and edifying the saints: but God gave the increase: for as the gardener may put his plants into the earth, and water them when he has so done, but cannot cause them to grow, this is owing to a divine blessing; and as the husbandman tills his ground, casts the seed into it, and waits for the former and latter rain, but cannot cause it to spring up, or increase to perfection, this is done by a superior influence; so ministers of the Gospel plant and water, cast in the seed of the word, preach the Gospel, but all the success is from the Lord; God only causes it to spring up and grow; it is he that gives it its increasing, spreading, fructifying virtue and efficacy.
Robert Jamieson, A. R. Fausset and David Brown
I . . . planted, Apollos watered-- (Acts 18:1; Acts 19:1). Apollos at his own desire (Acts 18:27) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.
God gave the increase--that is, the growth (1Cor 3:10; Acts 18:27). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.
3:73:7: Այսուհետեւ ո՛չ ա՛յն ինչ ոք է՝ որ տնկեացն, եւ ո՛չ այն՝ որ զջուրն ետ. այլ որ աճեցոյցն Աստուա՛ծ[3663]։ [3663] Օրինակ մի. Ոչ այն ինչ է։ Ուր Ոսկան. Ոչ այն ոք ինչ է։
7 Այնպէս որ՝ մի բան չէ նա, ով տնկեց, ոչ էլ մի բան է նա, ով ջուր տուեց, այլ՝ նա, ով աճեցրեց՝ Աստուած:
7 Ուստի ո՛չ տնկողը բան մըն է եւ ո՛չ ջուր տուողը, հապա Աստուած՝ որ աճեցուց։
Այսուհետեւ ոչ այն ինչ ոք է որ տնկեացն, եւ ոչ այն` որ զջուրն ետ, այլ որ աճեցոյցն` Աստուած:

3:7: Այսուհետեւ ո՛չ ա՛յն ինչ ոք է՝ որ տնկեացն, եւ ո՛չ այն՝ որ զջուրն ետ. այլ որ աճեցոյցն Աստուա՛ծ[3663]։
[3663] Օրինակ մի. Ոչ այն ինչ է։ Ուր Ոսկան. Ոչ այն ոք ինչ է։
7 Այնպէս որ՝ մի բան չէ նա, ով տնկեց, ոչ էլ մի բան է նա, ով ջուր տուեց, այլ՝ նա, ով աճեցրեց՝ Աստուած:
7 Ուստի ո՛չ տնկողը բան մըն է եւ ո՛չ ջուր տուողը, հապա Աստուած՝ որ աճեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: посему и насаждающий и поливающий есть ничто, а [все] Бог возращающий.
3:7  ὥστε οὔτε ὁ φυτεύων ἐστίν τι οὔτε ὁ ποτίζων, ἀλλ᾽ ὁ αὐξάνων θεός.
3:7. ὥστε (as-also) οὔτε (not-also) ὁ (the-one) φυτεύων (planting-of) ἐστίν (it-be) τι (a-one) οὔτε (not-also) ὁ (the-one) ποτίζων, (drinkeeing-to,"ἀλλ' (other) ὁ (the-one) αὐξάνων (procuring) θεός. (a-Deity)
3:7. itaque neque qui plantat est aliquid neque qui rigat sed qui incrementum dat DeusTherefore, neither he that planteth is any thing, nor he that watereth: but God that giveth the increase.
7. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.
So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase:

7: посему и насаждающий и поливающий есть ничто, а [все] Бог возращающий.
3:7  ὥστε οὔτε ὁ φυτεύων ἐστίν τι οὔτε ὁ ποτίζων, ἀλλ᾽ ὁ αὐξάνων θεός.
3:7. itaque neque qui plantat est aliquid neque qui rigat sed qui incrementum dat Deus
Therefore, neither he that planteth is any thing, nor he that watereth: but God that giveth the increase.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:7: So then, neither is he that planteth any thing - God alone should have all the glory, as the seed is his, the ground is his, the laborers are his, and the produce all comes from himself.
Albert Barnes: Notes on the Bible - 1834
3:7: Anything - This is to he taken comparatively. They are nothing in comparison with God! Their agency is of no importance compared with his: see the note at Co1 1:28. 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 honor 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 farmer 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 labors; he does not work a miracle. God attends effort with success; God does not interfere in a miraculous manner to accommodate the indolence of people. 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 God would give the increase. But their labors 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 labors are nothing without God, who alone can give the increase," so it is with every minister of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Co1 13:2; Psa 115:1; Isa 40:17, Isa 41:29; Dan 4:35; Joh 15:5; Co2 12:9; Gal 6:3
John Gill
So then, neither is he that planteth anything,.... Not that he is the happy instrument of beginning the good work:
neither he that watereth; who is the means of carrying of it on: not that they are simply and absolutely nothing, without any restriction and limitation; they are men, they are Christians, they are ministers, and useful ones, by whom others believe; they are labourers together with God, ministers of Christ, and stewards of the mysteries of God, and so to be accounted of; but they are nothing in themselves, nor in their own account, or with respect to God: they are nothing of themselves as ministers; they have nothing but what they have received; all their gifts are from God, nor can they exercise them aright without the grace of God, not being able to think a good thought as of themselves; nor are they anything in making their planting and watering effectual; and so no glory belongs to them; nothing is to be ascribed to them, they have no part or lot in these things:
but God that giveth the increase; he gives them their abilities, assists them in the exercise of their gifts, makes their ministrations useful, and he has, as he ought to have, all the glory.
John Wesley
God that giveth the increase - Is all in all: without him neither planting nor watering avails.
Robert Jamieson, A. R. Fausset and David Brown
neither is he that . . . anything . . . but God--namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), GOD." Here follows a parenthesis, 1Cor 3:8-21, where "Let no man glory in men" stands in antithetic contrast to "God" here.
3:83:8: Որ տնկեացն, եւ որ զջուրն ետ, մի՛ են. բայց իւրաքանչիւրոք զի՛ւր վարձս առնուցու ըստ իւրում վաստակոց[3664]։ [3664] Ոմանք. Զիւր վարձս առցէ։
8 Ով որ տնկեց, եւ ով որ ջուր տուեց, մի են, բայց իւրաքանչիւր ոք իր վարձը կը ստանայ ըստ իր վաստակի.
8 Տնկողը ու ջուր տուողը մէկ են եւ ամէն մէկը իր վարձքը պիտի առնէ իր աշխատութեան չափովը։
Որ տնկեացն եւ որ զջուրն ետ, մի են. բայց իւրաքանչիւր ոք զիւր վարձս առնուցու ըստ իւրում վաստակոց:

3:8: Որ տնկեացն, եւ որ զջուրն ետ, մի՛ են. բայց իւրաքանչիւրոք զի՛ւր վարձս առնուցու ըստ իւրում վաստակոց[3664]։
[3664] Ոմանք. Զիւր վարձս առցէ։
8 Ով որ տնկեց, եւ ով որ ջուր տուեց, մի են, բայց իւրաքանչիւր ոք իր վարձը կը ստանայ ըստ իր վաստակի.
8 Տնկողը ու ջուր տուողը մէկ են եւ ամէն մէկը իր վարձքը պիտի առնէ իր աշխատութեան չափովը։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Насаждающий же и поливающий суть одно; но каждый получит свою награду по своему труду.
3:8  ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
3:8. ὁ (The-one) φυτεύων (planting-of) δὲ (moreover) καὶ (and) ὁ (the-one) ποτίζων (drinkeeing-to) ἕν (one) εἰσιν, (they-be,"ἕκαστος (each) δὲ (moreover) τὸν (to-the-one) ἴδιον (to-private-belonged) μισθὸν (to-a-pay) λήμψεται ( it-shall-take ) κατὰ (down) τὸν (to-the-one) ἴδιον (to-private-belonged) κόπον, (to-a-fell)
3:8. qui plantat autem et qui rigat unum sunt unusquisque autem propriam mercedem accipiet secundum suum laboremNow he that planteth and he that watereth, are one. And every man shall receive his own reward, according to his own labour.
8. Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labour.
Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour:

8: Насаждающий же и поливающий суть одно; но каждый получит свою награду по своему труду.
3:8  ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
3:8. qui plantat autem et qui rigat unum sunt unusquisque autem propriam mercedem accipiet secundum suum laborem
Now he that planteth and he that watereth, are one. And every man shall receive his own reward, according to his own labour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: В противовес стремлению коринфян установить какую-то противоположность между деятельностью Павла и деятельностью Аполлоса Ап. указывает здесь на единство своих целей с целью, какую имел в виду Аполлос. Оба возделывают одну и ту же ниву Божию, - но каждый получит награду по своему труду, т. е. по мере того, насколько он был верен в исполнении своих обязанностей, какие возложил на него Господь. Коринфяне сравнивают одного проповедника с другим и, след. могут только сделать сравнительную оценку их деятельности, а Бог вознаградит каждого сообразно с тем, насколько каждый использовал данные ему от Бога способности.
Adam Clarke: Commentary on the Bible - 1831
3:8: He that planteth and he that watereth are one - Both Paul and Apollos have received the same doctrine, preach the same doctrine, and labor to promote the glory of God in the salvation of your souls. Why should you be divided with respect to Paul and Apollos, while these apostles are intimately One in spirit, design, and operation?
According to his own labor - God does not reward his servants according to the success of their labor, because that depends on himself; but he rewards them according to the quantum of faithful labor which they bestow on his work. In this sense none can say, I have labored in vain, and spent my strength for nought.
Albert Barnes: Notes on the Bible - 1834
3:8: Are one - ἕν εἰσιν hen eisin. 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 necessary, therefore, as the other; and the one should not undervalue the labors 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 it 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 people, that they shall receive their proper reward.
Shall receive - On 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 (τον ἴδιον ton idion) reward; that which pertains to him, or which shall be a proper expression of the character and value of his labor - The word "reward" μισθὸν misthon denotes properly that which is given by contract for service rendered; an equivalent in value for services or for kindness; see the note at Rom 4:4. In the Scriptures it denotes pay, wages, recompense given to day-laborers, to soldiers, etc. It is applied often, as here, to the retribution which God will make to people on the Day of Judgment; and is applied to the "favors" 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 Mat 5:12; 6; Luk 6:23, Luk 6:35; Rev 11:18; of the latter in Pe2 2:13, Pe2 2:15 - 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 favors 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 favor but he may determine that it shall be divided according to their expressions of attachment, and to their obedience to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: he that planteth: Co1 3:9, Co1 4:6; Joh 4:36-38
and every: Co1 4:5, Co1 9:17, Co1 9:18, Co1 15:58; Psa 62:12; Dan 12:3; Mat 5:11, Mat 5:12, Mat 10:41, Mat 10:42, Mat 16:27; Rom 2:6; Gal 6:7, Gal 6:8; Heb 6:10; Pe1 5:4; Jo2 1:8; Rev 2:23, Rev 22:12
John Gill
Now he that planteth, and he that watereth are one,.... Not in every respect so; they were different as men, they were not the same individual persons, nor in the same office; Paul was an apostle, Apollos only a preacher of the Gospel; nor had they the same measure of gifts, nor did they labour alike, or were of the same usefulness; but they had one and the same commission to preach the Gospel; and the Gospel they preached was the same; and so were their views, aims, and ends, which were the glory of God, and the good of immortal souls; and they had the same love and affection for one another; they were one in their work, judgment, and affection; and which carries in it a strong reason and argument why the members of this church should not contend and divide about them:
and every man shall receive his own reward; either from men, that double honour he is worthy of, maintenance and respect; or rather from God, not a reward of debt, for his labours are by no means meritorious of anything at the hands of God, from whom he has all the grace, strength, and abilities he labours with; but of grace, even the reward of the inheritance, because he serves the Lord Christ; which is by bequest, through the death of the testator, and common to all the children of God, and heirs of glory:
according to his own labour; and not another's; and not according to the success of it, but according to that itself; not that that is the measure of the reward, for the reward infinitely exceeds it; but is that to which God has graciously annexed the promise of the reward, as an encouragement to it.
John Wesley
But he that planteth and he that watereth are one - Which is another argument against division. Though their labours are different. they are all employed in one general work, - the saving souls. Hence he takes occasion to speak of the reward of them that labour faithfully, and the awful account to be given by all. Every man shall receive his own peculiar reward according to his own peculiar labour - Not according to his success; but he who labours much, though with small success, shall have a great reward.
Has not all this reasoning the same force still? The ministers are still surely instruments in God's hand, and depend as entirely as ever on his blessing, to give the increase to their labours. Without this, they are nothing: with it, their part is so small, that they hardly deserve to be mentioned. May their hearts and hands be more united; and, retaining a due sense of the honour God doeth them in employing them, may they faithfully labour, not as for themselves, but for the great Proprietor of all, till the day come when he will reward them in full proportion to their fidelity and diligence!
Robert Jamieson, A. R. Fausset and David Brown
one--essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.
and every man--rather "but every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive his own (emphatically repeated) reward, according to his own labor." The reward is something over and above personal salvation (1Cor 3:14-15; 2Jn 1:8). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not successful, but) faithful servant, enter thou into the joy of thy Lord" (Mt 25:23).
3:93:9: Զի Աստուծո՛յ գործակից եմք, Աստուծոյ արդիւն էք, Աստուծոյ շինած էք[3665]։ [3665] Ոմանք. Գործակից էք, Աստուծոյ արդիւնք էք. Աստուծոյ շինուած էք։
9 որովհետեւ Աստծուն գործակից ենք. Աստծու այգին էք, Աստծու կառոյցն էք:
9 Վասն զի մենք Աստուծոյ գործակից ենք. դուք Աստուծոյ մշակութիւնն էք, Աստուծոյ շինութիւնն էք։
Զի Աստուծոյ գործակից եմք, Աստուծոյ [14]արդիւն էք, Աստուծոյ շինած էք:

3:9: Զի Աստուծո՛յ գործակից եմք, Աստուծոյ արդիւն էք, Աստուծոյ շինած էք[3665]։
[3665] Ոմանք. Գործակից էք, Աստուծոյ արդիւնք էք. Աստուծոյ շինուած էք։
9 որովհետեւ Աստծուն գործակից ենք. Աստծու այգին էք, Աստծու կառոյցն էք:
9 Վասն զի մենք Աստուծոյ գործակից ենք. դուք Աստուծոյ մշակութիւնն էք, Աստուծոյ շինութիւնն էք։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Ибо мы соработники у Бога, [а] вы Божия нива, Божие строение.
3:9  θεοῦ γάρ ἐσμεν συνεργοί· θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε.
3:9. θεοῦ (of-a-Deity) γάρ (therefore) ἐσμεν (we-be) συνεργοί : ( worked-together ) θεοῦ (of-a-Deity) γεώργιον, (a-soil-worklet,"θεοῦ (of-a-Deity) οἰκοδομή (a-house-building) ἐστε. (ye-be)
3:9. Dei enim sumus adiutores Dei agricultura estis Dei aedificatio estisFor we are God's coadjutors. You are God's husbandry: you are God's building.
9. For we are God’s fellow-workers: ye are God’s husbandry, God’s building.
For we are labourers together with God: ye are God' s husbandry, [ye are] God' s building:

9: Ибо мы соработники у Бога, [а] вы Божия нива, Божие строение.
3:9  θεοῦ γάρ ἐσμεν συνεργοί· θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε.
3:9. Dei enim sumus adiutores Dei agricultura estis Dei aedificatio estis
For we are God's coadjutors. You are God's husbandry: you are God's building.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Три раза упоминает здесь Ап. имя Божие. Этим он хочет показать, что Бог один только может быть судией работников. - Соработники у Бога - правильнее: соработники Бога, т. е. трудимся с Богом в одном деле (ср. ст. 6-й). - Нива представляется у апостола еще возделываемою, а строение - еще продолжающимся.
Adam Clarke: Commentary on the Bible - 1831
3:9: For we are laborers together with God - We do nothing of ourselves, nor in reference to ourselves; we labor together in that work which God has given us to do, expect all our success from him, and refer the whole to his glory. It would perhaps be more correct to translate Θεου γαρ εσμεν συνεργοι, we are fellow laborers of God; for, as the preposition συν may express the joint labor of the teachers one with another, and not with God, I had rather, with Bishop Pearce, translate as above: i.e. we labor together in the work of God. Far from being divided among ourselves, we jointly labor, as oxen in the same yoke, to promote the honor of our Master.
Ye are God's husbandry, ye are God's building - Θεου γεωργιον, Θεου οικοδομη εστε· The word γεωργιον, which we translate husbandry, signifies properly an arable field; so Pro 24:30 : I went by the Field, γεωργιον, of the slothful; and Pro 31:16 : The wise woman considereth a Field, γεωργιον, and buyeth it. It would be more literal to translate it, Ye are God's farm: γεωργιον in Greek answers to שדה sadeh in Hebrew, which signifies properly a sown field.
Ye are God's building. - Ye are not only the field which God cultivates, but ye are the house which God builds, and in which he intends to dwell. As no man in viewing a fine building extols the quarryman that dug up the stones, the hewer that cut and squared them, the mason that placed them in the wall, the woodman that hewed down the timber, the carpenter that squared and jointed it, etc., but the architect who planned it, and under whose direction the whole work was accomplished; so no man should consider Paul, or Apollos, or Kephas, any thing, but as persons employed by the great Architect to form a building which is to become a habitation of himself through the Spirit, and the design of which is entirely his own.
Albert Barnes: Notes on the Bible - 1834
3:9: For we are labourers together with God - Θεοῦ γάρ ἐσμεν συνεργοί Theou gar esmen sunergoi. We are God's co-workers. A similar expression occurs in Co2 6:1, "We then as workers together with him," etc. 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 cooperated in the production of the effect; or that it was a joint-work; as we speak of a partnercy, or of joint-effort among people. 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 cooperates 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 is the idea, it gives a special sacredness to the work of the ministry, and indeed to the work of the farmer and the vinedresser. There is no higher honor 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-laborers, that is, fellow-laborers in his employ, under his direction - as we say of servants of the same rank they are fellow-laborers of the same master, not meaning that the master was engaged in working with them, but that they were fellow-laborers 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 Jo3 1:8, Christians are indeed said to he "fellow-helpers to the truth" συνεργοὶ τῆ ἀληθεία sunergoi tē alē theia; that is, they operate with the truth, and contribute by their labors and influence to that effect. In Mark also Mar 16:20, it is said that the apostles "went forth and preached everywhere, the Lord working with them" (τοῦ κυρίου συνεργοῖντος tou kuriou sunergointos), where the phrase means that the Lord cooperated with them by miracles, etc. 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 joint-workers 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 interpretation that they were joint-laborers with him. While, therefore, the Greek would hear the interpretation conveyed in our translation, the sense may perhaps be, that the apostles were joint-laborers 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-laborers of God." So Rosenmuller, 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 - (γεώργιον geō rgion); margin, "tillage." This word occurs no where 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 labor of tillage, or culture, to produce fruit. The word is used by the Septuagint in Gen 26:14, as the translation of צבדה ‛ abudaah; "For he had 'possession' of flocks," etc.; in Jer 51:23, as the translation of צמד tsemed "a yoke;" and in Pro 24:30; Pro 31:16, as the translation of שׂדי saadeh, "a field;" "I went by the 'field' of the slothful," etc. 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 Co2 6:16, and Eph 2:21; see also Heb 3:6; Pe1 2:5. The idea is, that God is the supreme agent in the founding and establishing of the church, in all its gifts and graces.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: we: Co1 3:6; Mat 9:37; Mar 16:20; Co2 6:1; Jo3 1:8
ye are God's: Psa 65:9-13, Psa 72:16, Psa 80:8-11; Isa 5:1-7, Isa 27:2, Isa 27:3, Isa 28:24-29, Isa 32:20; Isa 61:3, Isa 61:5, Isa 61:11; Jer 2:21; Mat 13:3-9, Mat 13:18-30, Mat 13:36-42, Mat 20:1-14, Mat 21:23-44; Mar 4:26-29; Joh 4:35-38, Joh 15:1-8
husbandry: or, tillage
ye are God's building: Co1 3:16, Co1 6:19; Psa 118:22; Amo 9:11, Amo 9:12; Zac 6:12, Zac 6:13; Mat 16:18; Act 4:11; Co2 6:16; Eph 2:10, Eph 2:20-22; Col 2:7; Ti1 3:15; Heb 3:3, Heb 3:4, Heb 3:6; Pe1 2:5
Geneva 1599
For we are (e) labourers together with God: ye are God's husbandry, [ye are] God's building.
(e) Serving under him: now they who serve under another do nothing by their own strength, but as it is given them of grace, which grace makes them fit for that service. See (1Cor 15:10; 2Cor 3:6). All the increase that comes by their labour proceeds from God in such a way that no part of the praise of it may be given to the servant.
John Gill
For we are labourers together with God,.... The ministers of the Gospel are labourers in the Lord's vineyard, and not loiterers; their work is a laborious work, both to body and mind; which lies in close study and meditation, in diligent reading and constant prayer, in frequent ministration of the word, and administration of ordinances; besides reproofs, admonitions, and exhortations, counsels, and instructions, which are often necessary: it is a work, which no man is sufficient for of himself; what requires diligence, industry, and faithfulness; is honourable, and, when rightly performed, deserves respect: nor do they labour alone, but with God; not as co-ordinate, but as subordinate workers; for though they labour in planting and watering, yet they bear no part with him in giving the increase; he is the husbandman, the chief master builder, they are labourers under him; however, he works with them; hence their labours are not in vain, and they have great encouragement to go on in their work; and they are God's labourers with one another, which is a sense of the phrase not to be overlooked. The apostle often, in his epistles, speaks of his fellow workmen, and fellow labourers, who wrought together with him under God:
ye are God's husbandry; or tillage; he is the proprietor of the field, the occupier of it, the husbandman who breaks up the fallow ground of the hearts of his people; he casts in the seed of grace, he makes the ground good, and causes it to bring forth fruit; the churches of Christ are his property, land of his fertilizing, and all the fruit belongs unto him; they are gardens of his planting, and vineyards of his watering, and which he keeps night and day, lest any hurt:
ye are God's building; as the former metaphor is taken from agriculture, this is from architecture: believers in a church state are God's house, in which he dwells, and which he himself has built; he has laid the foundation, which is Jesus Christ; he makes his people lively stones, and lays them on it; he raises up the superstructure, and will complete the building, and ought to bear all the glory, and in all which he makes use of his ministers as instruments.
John Wesley
For we are all fellowlabourers - God's labourers, and fellowlabourers with each other. Ye are God's husbandry - This is the sum of what went before: it is a comprehensive word, taking in both a field, a garden, and a vineyard. Ye are God's building - This is the sum of what follows.
Robert Jamieson, A. R. Fausset and David Brown
Translate, as the Greek collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring with, but under, and belonging to Him as His servants, 2Cor 5:20; 2Cor 6:1; compare Acts 15:4; see on Th1 3:2) of God that ye are the field (or tillage), of God that ye are the building" [ALFORD]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used (Eph 2:21-22; Eph 4:29).
3:103:10: Ըստ շնորհացն Աստուծոյ որ տուեա՛լ են ինձ, իբրեւ իմաստուն ճարտարապետ հիմն եդի. բայց ա՛յլ է որ շինէն. այլ իւրաքանչիւրոք զգո՛յշ լիցի՝ թէ որպէս շինիցէ[3666]։ [3666] Ոմանք. Ըստ շնորհացն որ... որ շինէ... զգոյշ լինիցի եթէ որպէս շինեսցէ։
10 Որպէս իմաստուն ճարտարապետ, հիմքը դրեցի ըստ Աստծու այն շնորհի, որ տրուած է ինձ. բայց ուրիշն է, որ կառուցում է. սակայն իւրաքանչիւր ոք թող զգոյշ լինի, թէ ինչպէս է կառուցում.
10 Աստուծոյ շնորհքին չափովը, որ ինծի տրուեցաւ, իմաստուն ճարտարապետի մը պէս հիմ դրի, բայց անոր վրայ շինողը ուրիշ է. միայն թէ ամէն մէկը թող զգուշանայ թէ ի՛նչպէս կը շինէ։
Ըստ շնորհացն Աստուծոյ որ տուեալ են ինձ, իբրեւ իմաստուն ճարտարապետ հիմն եդի, բայց այլ է որ շինէն. այլ իւրաքանչիւր ոք զգոյշ լիցի թէ որպէս շինիցէ:

3:10: Ըստ շնորհացն Աստուծոյ որ տուեա՛լ են ինձ, իբրեւ իմաստուն ճարտարապետ հիմն եդի. բայց ա՛յլ է որ շինէն. այլ իւրաքանչիւրոք զգո՛յշ լիցի՝ թէ որպէս շինիցէ[3666]։
[3666] Ոմանք. Ըստ շնորհացն որ... որ շինէ... զգոյշ լինիցի եթէ որպէս շինեսցէ։
10 Որպէս իմաստուն ճարտարապետ, հիմքը դրեցի ըստ Աստծու այն շնորհի, որ տրուած է ինձ. բայց ուրիշն է, որ կառուցում է. սակայն իւրաքանչիւր ոք թող զգոյշ լինի, թէ ինչպէս է կառուցում.
10 Աստուծոյ շնորհքին չափովը, որ ինծի տրուեցաւ, իմաստուն ճարտարապետի մը պէս հիմ դրի, բայց անոր վրայ շինողը ուրիշ է. միայն թէ ամէն մէկը թող զգուշանայ թէ ի՛նչպէս կը շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Я, по данной мне от Бога благодати, как мудрый строитель, положил основание, а другой строит на [нем]; но каждый смотри, как строит.
3:10  κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ·
3:10. Κατὰ (Down) τὴν (to-the-one) χάριν (to-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) τὴν (to-the-one) δοθεῖσάν (to-having-been-given) μοι (unto-me) ὡς (as) σοφὸς (wisdomed) ἀρχιτέκτων (a-first-producer) θεμέλιον (to-foundationed-belonged) ἔθηκα, (I-placed,"ἄλλος (other) δὲ (moreover) ἐποικοδομεῖ. (it-house-buildeth-upon-unto) ἕκαστος (Each) δὲ (moreover) βλεπέτω (it-should-view) πῶς (unto-whither) ἐποικοδομεῖ: (it-house-buildeth-upon-unto)
3:10. secundum gratiam Dei quae data est mihi ut sapiens architectus fundamentum posui alius autem superaedificat unusquisque autem videat quomodo superaedificetAccording to the grace of God that is given to me, as a wise architect, I have laid the foundation: and another buildeth thereon. But let every man take heed how he buildeth thereupon.
10. According to the grace of God which was given unto me, as a wise masterbuilder I laid a foundation; and another buildeth thereon. But let each man take heed how he buildeth thereon.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon:

10: Я, по данной мне от Бога благодати, как мудрый строитель, положил основание, а другой строит на [нем]; но каждый смотри, как строит.
3:10  κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ·
3:10. secundum gratiam Dei quae data est mihi ut sapiens architectus fundamentum posui alius autem superaedificat unusquisque autem videat quomodo superaedificet
According to the grace of God that is given to me, as a wise architect, I have laid the foundation: and another buildeth thereon. But let every man take heed how he buildeth thereupon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Апостол сравнил Церковь со строением. Теперь он сравнивает себя со строителем и утверждает, что свое дело он сделал как следует. - Как мудрый строитель. Мудрость свою Ап. показал тем, что проповедывал в Коринфе только то, что нужно было узнать коринфянам для того, чтобы уверовать во Христа. Он не хотел прежде времени раскрывать пред ними глубины христианского умозрения (ср. II:1-5). - Другой... каждый. Ап. разумеет здесь различных учителей веры и простых христиан, не имевших особые дарования Св. Духа, которыми они служили делу христианского развития своих собратий (ср. Рим XII:6: и сл. ).
Adam Clarke: Commentary on the Bible - 1831
3:10: As a wise master builder - Ὡς σοφος αρχιτεκτων. The design or plan of the building is from God; all things must be done according to the pattern which he has exhibited; but the execution of this plan was entrusted chiefly to St. Paul; he was the wise or experienced architect which God used in order to lay the foundation; to ascertain the essential and immutable doctrines of the Gospel - those alone which came from God, and which alone he would bless to the salvation of mankind.
Let every man take heed how he buildeth thereupon - Let him take care that the doctrines which he preaches be answerable to those which I have preached; let him also take heed that he enjoin no other practice than that which is suitable to the doctrine, and in every sense accords with it.
Albert Barnes: Notes on the Bible - 1834
3:10: According to the grace of God - By the favor of God which is given to me. All that Paul had done had been by the mere favor of God. His appointment was from him; and all the skill which he had shown, and all the agency which he had employed, had been from him. The architectural figure is here continued with some striking additions and illustrations. By the "grace of God" here, Paul probably means his apostleship to the Gentiles, which had been conferred on him by the mere favor of God, and all the wisdom, and skill, and success which he had evinced in founding the church.
As a wise master-builder - Greek "Architect." The word does not imply that Paul had any pre-eminence over his brethren, but that he had proceeded in his work as a skillful architect, who secures first a firm foundation. Every builder begins with the foundation; and Paul had proceeded in this manner in laying first a firm foundation on which the church could be reared. The word "wise" here means "skillful" or "judicious"; compare Mat 7:24.
I have laid the foundation - "What" this foundation was, he states in Co1 3:11. The meaning here is, that the church at Corinth had been at first established by Paul; see Act 18:1, etc.
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 the chapter, "Christians" are compared to a building; here the "doctrines" which are taught in the church are compared to various parts of a building. Grotius. See similar instances of translation in mat 13; Mark 4; John 10.
But let every man ... - Every man who is a professed teacher. Let him be careful what instructions he shall give to a church that has been founded by apostolic hands, and that is established on the only true foundation. This is designed to guard against false instruction and the instructions of false teachers. People should take heed what instruction they give to a church:
(1) Because of the fact that the church belongs to God, and they should be cautious what directions they give to it;
(2) Because it is important that Christians should not only be on the true foundation, but that they should be fully instructed in the nature of their religion, and the church should be permitted to rise in its true beauty and loveliness;
(3) Because of the evils which result from false instruction.
Even when the foundation is firm, incalculable evils will result from the lack 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 lack of comfort which true Christians under his teaching may experience.
(4) every person must give an account of the nature of his instructions; and he should therefore "take heed to himself, and his doctrine" Ti1 4:16; and preach "such" 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. Vast evils are constantly occurring in the church for the lack of proper instruction to young converts. Many seem to feel that provided the foundation be well laid, that is all that is needed. But the grand thing which is needed at the present time, is, that those who are converted should, as soon as possible, be instructed fully in the nature 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 the grain 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 stunted, its early shootings blighted, its rapid growth checked, for the lack of early culture in the church. And perhaps there is no one thing in which ministers more frequently fail than in regard to the culture which ought to be bestowed upon those who are converted - especially in early life. Our Saviour's views on this were expressed in the admonition to Peter, "Feed my lambs," Joh 21:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: to the: Co1 3:5, Co1 15:10; Rom 1:5, Rom 12:3, Rom 15:15; Eph 3:2-8; Col 1:29; Ti1 1:11-14; Pe1 4:11
as a: Kg1 3:9-11; Ch2 2:12; Dan 12:3; Mat 7:24, Mat 24:45; Ti2 2:15
I have: Co1 3:6, Co1 3:11, Co1 9:2; Zac 4:9; Rom 15:20; Eph 2:20; Rev 21:14, Rev 21:19
and another: Co1 15:11, Co1 15:12; Act 18:27; Co2 10:15, Co2 11:13-15
But let every: Ecc 12:9; Luk 11:35, Luk 21:8; Col 4:17; Ti1 4:16; Jam 3:1 *Gr: Pe1 4:11; Pe2 2:1-3
Geneva 1599
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. (4) But let every man take heed how he buildeth thereupon.
(4) Now he speaks to the teachers themselves, who succeeded him in the church of Corinth, and in this regard to all that were after or will be pastors of congregations, seeing that they succeed into the labour of the apostles, who were planters and chief builders. Therefore he warns them first that they do not persuade themselves that they may build after their own fantasy, that is, that they may propound and set forth anything in the Church, either in matter, or in type of teaching, different from the apostles who were the chief builders.
John Gill
According to the grace of God which is given unto me,.... Lest the apostle should be thought to be too much elated with the characters he had given of himself, and other ministers, or to assume too much to himself, in what he was about to say of himself, he ascribes all the gifts he had, and the usefulness he was of, as a labourer and builder in the church of God, to rich grace; by which he was called unto, and qualified for such work: as a wise master builder. This same phrase, , "a wise master builder", is used by the Septuagint interpreters, in Is 3:3 by which they render , "the cunning artificer", or the wise man of the carpenters, or artificers. The architect of all is God the Father, Son, and Spirit; God the Father is the builder of all things; Christ builds his church on himself the rock; and the saints are built up an habitation for God, through the Spirit; ministers are builders under God, instruments he makes use of, and who would labour in vain, unless the Lord build the city: such an one was the apostle, though he calls himself a master builder with respect to inferior ministers; he being in the highest office in the church, as an apostle, and not a whit behind the chief of them; and was the chief apostle of the Gentiles, and was principally concerned in preaching the Gospel to them, and in raising churches among them. The allusion is to the Jews, who use to call the Rabbins and doctors, and the disciples of the wise men, "builders": they ask in a certain place (h), ,
"who are the builders? says R. Joehanna, these are the disciples of the wise men, who employ themselves in the building of the world all their days (i).''
That is, the law, as one (k) of their writers explains this building; hence they are sometimes called builders of the law, and which was looked upon to be an high character: it is said (l) of a certain person, that
"R. Zeira praised him, and called him, , "a builder of the law."''
But the apostle was a Gospel builder, a builder of Gospel churches in Gospel truths, and in faith and holiness; these were foolish builders, but he a wise one; and his wisdom lay in the knowledge of Christ, in preaching him, and in winning souls unto him; and particularly in that he took care in his ministry, to lay a good foundation:
I have laid the foundation; meaning not only that as at other places, so at Corinth, he first preached the Gospel to them, and was the first instrument of their conversion, and laying the foundation of a Gospel church state; but that in his preaching he laid Christ as the one and only foundation, for men to build their faith and hope upon, for everlasting life and happiness, mentioned in the following verse:
and another buildeth thereupon; which designs not a private Christian, who was directed in the apostle's ministry to build his soul upon the rock of ages, Christ the sure foundation laid in Zion; though there is a truth in this, the apostle laid Christ as a foundation, and encouraged others to build their faith and hope upon him, as to eternal salvation; and many were enabled to do so, which was the happy fruit of his ministry, and what gave him pleasure; and in this sense he also himself built upon this foundation, for this cannot be said of another, to the exclusion of himself; he would never lay a foundation, and direct others to build on it, and not build upon it himself; but another minister of the Gospel is meant, as Apollos, or any other who might follow him, and be a means of carrying on the building upon the foundation he had laid; and of edifying and establishing souls upon it; and of rearing up superstructure truths, upon the foundation one:
but let every man take heed how he buildeth thereupon; that he builds by line, evenly, according to the analogy of faith; that he builds in proportion to the foundation; and lays such things upon it as are becoming it, and suitable to it.
(h) T. Bab. Sabbat, fol. 114. 1. (i) Jarchi, Maimon. Sampson, & Bartenora in Misn. Mikvaot, c. 9. sect. 6. (k) Juchasin, fol. 81. 1. (l) T. Hieros. Gittin, fol. 48. 4.
John Wesley
According to the grace of God given to me - This he premises, lest he should seem to ascribe it to himself. Let every one take heed how he buildeth thereon - That all his doctrines may be consistent with the foundation.
Robert Jamieson, A. R. Fausset and David Brown
grace . . . given unto me--Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [CHRYSOSTOM]. The "grace" is that "given" to him in common with all Christians (1Cor 3:5), only proportioned to the work which God had for him to do [ALFORD].
wise--that is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none (Lk 6:49). Christ is the foundation (1Cor 3:11).
another--who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare 1Cor 4:15). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [BENGEL].
how--with what material [ALFORD]. How far wisely, and in builder-like style (1Pet 4:11).
buildeth thereupon--Here the building or superstructure raised on Christ the "foundation," laid by Paul (1Cor 2:2) is not, as in Eph 2:20-21, the Christian Church made up of believers, the "lively stones" (1Pet 2:5), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.
3:113:11: Զի հիմն այլ ոք ո՛չ կարէ դնել քան զեդեալն՝ որ է Յիսուս Քրիստոս[3667]։ վջ [3667] Ոմանք. Այլ ոչ ոք կարէ։
11 որովհետեւ ոչ ոք չի կարող դնել ուրիշ հիմք, քան դրուած այն հիմքը, որ Յիսուս Քրիստոսն է:
11 Վասն զի մէկը ա՛լ ուրիշ հիմ չի կրնար դնել դրուածէն զատ, որ է Յիսուս Քրիստոսը։
Զի հիմն այլ` ոք ոչ կարէ դնել քան զեդեալն, որ է Յիսուս Քրիստոս:

3:11: Զի հիմն այլ ոք ո՛չ կարէ դնել քան զեդեալն՝ որ է Յիսուս Քրիստոս[3667]։ վջ
[3667] Ոմանք. Այլ ոչ ոք կարէ։
11 որովհետեւ ոչ ոք չի կարող դնել ուրիշ հիմք, քան դրուած այն հիմքը, որ Յիսուս Քրիստոսն է:
11 Վասն զի մէկը ա՛լ ուրիշ հիմ չի կրնար դնել դրուածէն զատ, որ է Յիսուս Քրիստոսը։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Ибо никто не может положить другого основания, кроме положенного, которое есть Иисус Христос.
3:11  θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν ἰησοῦς χριστός.
3:11. θεμέλιον (to-foundationed-belonged) γὰρ (therefore) ἄλλον (to-other) οὐδεὶς (not-moreover-one) δύναται ( it-ableth ) θεῖναι (to-have-had-placed) παρὰ (beside) τὸν (to-the-one) κείμενον , ( to-situating ,"ὅς (which) ἐστιν (it-be) Ἰησοῦς (an-Iesous) Χριστός: (Anointed)
3:11. fundamentum enim aliud nemo potest ponere praeter id quod positum est qui est Christus IesusFor other foundation no man can lay, but that which is laid: which is Christ Jesus.
11. For other foundation can no man lay than that which is laid, which is Jesus Christ.
For other foundation can no man lay than that is laid, which is Jesus Christ:

11: Ибо никто не может положить другого основания, кроме положенного, которое есть Иисус Христос.
3:11  θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν ἰησοῦς χριστός.
3:11. fundamentum enim aliud nemo potest ponere praeter id quod positum est qui est Christus Iesus
For other foundation no man can lay, but that which is laid: which is Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Дело Апостола, собственно, было простое: он имел пред собой основание, уже положенное Самим Богом, - именно, дело, совершенное Христом. Ему нужно было только - это Божественное дело перенести в сердца слушателей, как основу для их христианского развития, и он это сделал. Продолжателям его дела предстоит более сложная задача.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Spiritual Foundation.A. D. 57.
11 For other foundation can no man lay than that is laid, which is Jesus Christ. 12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14 If any man's work abide which he hath built thereupon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

Here the apostle informs us what foundation he had laid at the bottom of all his labours among them--even Jesus Christ, the chief corner-stone, Eph. ii. 20. Upon this foundation all the faithful ministers of Christ build. Upon this rock all the Christians found their hopes. Those that build their hopes of heaven on any other foundation build upon the sand. Other foundation can no man lay besides what is laid--even Jesus Christ. Note, The doctrine of our Saviour and his mediation is the principal doctrine of Christianity. It lies at the bottom, and is the foundation, of all the rest. Leave out this, and you lay waste all our comforts, and leave no foundation for our hopes as sinners. It is in Christ only that God is reconciling a sinful world to himself, 2 Cor. v. 19. But of those that hold the foundation, and embrace the general doctrine of Christ's being the mediator between God and man, there are two sorts:--

I. Some build upon this foundation gold, silver, and precious stones (v. 12), namely, those who receive and propagate the pure truths of the gospel, who hold nothing but the truth as it is in Jesus, and preach nothing else. This is building well upon a good foundation, making all of apiece, when ministers not only depend upon Christ as the great prophet of the church, and take him for their guide and infallible teacher, but receive and spread the doctrines he taught, in their purity, with out any corrupt mixtures, without adding or diminishing.

II. Others build wood, hay, and stubble, on this foundation; that is, though they adhere to the foundation, they depart from the mind of Christ in many particulars, substitute their own fancies and inventions in the room of his doctrines and institutions, and build upon the good foundation what will not abide the test when the day of trial shall come, and the fire must make it manifest, as wood, hay, and stubble, will not bear the trial by fire, but must be consumed in it. There is a time coming when a discovery will be made of what men have built on this foundation: Every man's work shall be made manifest, shall be laid open to view, to his own view and that of others. Some may, in the simplicity of their hearts, build wood and stubble on the good foundation, and know not, all the while, what they have been doing; but in the day of the Lord their own conduct shall appear to them in its proper light. Every man's work shall be made manifest to himself, and made manifest to others, both those that have been misled by him and those that have escaped his errors. Now we may be mistaken in ourselves and others; but there is a day coming that will cure all our mistakes, and show us ourselves, and show us our actions in the true light, without covering or disguise: For the day shall declare it (that is, every man's work), because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is, v. 13. The day shall declare and make it manifest, the last day, the great day of trial; see ch. iv. 5. Though some understand it of the time when the Jewish nation was destroyed and their constitution thereby abolished, when the superstructure which judaizing teachers would have raised on the Christian foundation was manifested to be no better than hay and stubble, that would not bear the trial. The expression carries in it a plain allusion to the refiner's art, in which the fire separates and distinguishes the dross from the gold and silver; as it also will silver and gold and precious stones, that will endure the fire, from wood and hay and stubble, that will be consumed in it. Note, There is a day coming that will as nicely distinguish one man from another, and one man's work from another's, as the fire distinguishes gold from dross, or metal that will bear the fire from other materials that will be consumed in it. In that day, 1. Some men's works will abide the trial--will be found standard. It will appear that they not only held the foundation, but that they built regularly and well upon it--that they laid on proper materials, and in due form and order. The foundation and the superstructure were all of a piece. The foundation-truths, and those that had a manifest connection with them, were taught together. It may not be so easy to discern this connection now, nor know what works will abide the trial then; but that day will make a full discovery. And such a builder shall not, cannot fail of a reward. He will have praise and honour in that day, and eternal recompence after it. Note, Fidelity in the ministers of Christ will meet with a full and ample reward in a future life. Those who spread true and pure religion in all the branches of it, and whose work will abide in the great day, shall receive a reward. And, Lord, how great! how much exceeding their deserts! 2. There are others whose works shall be burnt (v. 15), whose corrupt opinions and doctrines, or vain inventions and usages in the worship of God, shall be discovered, disowned, and rejected, in that day--shall be first manifested to be corrupt, and then disapproved of God and rejected. Note, The great day will pluck off all disguises, and make things appear as they are: He whose work shall be burnt will suffer loss. If he have built upon the right foundation wood and hay and stubble, he will suffer loss. His weakness and corruption will be the lessening of his glory, though he may in the general have been an honest and an upright Christian. This part of his work will be lost, turning no way to his advantage, though he himself may be saved. Observe, Those who hold the foundation of Christianity, though they build hay, wood, and stubble, upon it, may be saved. This may help to enlarge our charity. We should not reprobate men for their weakness: for nothing will damn men but wickedness. He shall be saved, yet so as by fire, saved out of the fire. He himself shall be snatched out of that flame which will consume his work. This intimates that it will be difficult for those that corrupt and deprave Christianity to be saved. God will have no mercy on their works, though he may pluck them as brands out of the burning. On this passage of scripture the papists found their doctrine of purgatory, which is certainly hay and stubble: a doctrine never originally fetched from scripture, but invented in barbarous ages, to feed the avarice and ambition of the clergy, at the cost of those who would rather part with their money than their lusts, for the salvation of their souls. It can have no countenance from this text, (1.) Because this is plainly meant of a figurative fire, not of a real one: for what real fire can consume religious rites or doctrines? (2.) Because this fire is to try men's works, of what sort they are; but purgatory-fire is not for trial, not to bring men's actions to the test, but to punish for them. They are supposed to be venial sins, not satisfied for in this life, for which satisfaction must be made by suffering the fire of purgatory. (3.) Because this fire is to try every man's works, those of Paul and Apollos, as well as those of others. Now, no papists will have the front to say apostles must have passed through purgatory fires.
Adam Clarke: Commentary on the Bible - 1831
3:11: Other foundation can no man lay - I do not speak particularly concerning the foundation of this spiritual building; it can have no other foundation than Jesus Christ: there cannot be two opinions on this subject among the true apostles of our Lord. The only fear is, lest an improper use should be made of this heavenly doctrine; lest a bad superstructure should be raised on this foundation.
Albert Barnes: Notes on the Bible - 1834
3:11: For other foundation - It is "implied" by the course of the argument here, that This was the foundation which had been laid at Corinth, and on which the church there had been reared. And it is affirmed that no other foundation can be laid. A foundation is that upon which a building is raised; the foundation of a church is the doctrine on which it is established; that is, the doctrines which its members hold - those truths which lie at the basis of their hopes, and by embracing which they have been converted to God.
Can no man lay - That is, there is no other true foundation.
Which is Jesus Christ - Christ is often called the foundation; the stone; the cornerstone upon which the church is reared; Isa 28:16; Mat 21:42; Act 4:11; Eph 2:20; Ti2 2:19; Pe1 2:6. The meaning is, that no true church can be reared which does not embrace and hold the true doctrines respecting him - those which pertain to his incarnation, his divine nature, his instructions, his example, his atonement, his resurrection, and ascension. The reason why no true church can be established without embracing the truth as it is in Christ is, that it is by him only that people can be saved; and where This doctrine is missing, all is missing 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 people can be recognized as a church of God. Nor can the foundation be modified or shaped so as to suit the wishes of people. It must be laid as it is in the Scriptures; and the superstructure must be raised upon that alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: Isa 28:16; Mat 16:18; Act 4:11, Act 4:12; Co2 11:2-4; Gal 1:7-9; Eph 2:20; Ti2 2:19; Pe1 2:6-8
Geneva 1599
(5) For other foundation can no man lay than that is laid, which is Jesus Christ.
(5) Moreover, he shows what this foundation is, that is, Christ Jesus, from whom they may not turn away in the least amount in the building up of this building.
John Gill
For other foundation can no man lay,.... Men may attempt to lay other foundations than Christ, and build upon them, but to no purpose; they will be of no avail; all besides him are sandy foundations; such as fleshly privileges, a carnal descent, a religious education, an external profession of religion, a man's own righteousness, and the absolute mercy of God; but men ought to lay no other, nor can they, that will be of any advantage to themselves or others:
than that which is laid; by Jehovah the Father, both in his eternal counsels and covenant, when he set forth and appointed Christ to be the Saviour and Redeemer of his people; and in the fulness of time, when he sent him forth under the same characters; and by the Spirit of God, when he reveals Christ to them, and forms him in them; and by the ministers of the Gospel, who jointly agree to lay him ministerially, as the foundation for souls to build their hope upon: hence he is called the "foundation of the apostles and prophets", as here,
which is Jesus Christ; he is the foundation personally considered, as God-man and Mediator, on which the church, and every believer is built; he is the foundation of the covenant of grace, and of eternal salvation; of the faith and hope, peace, joy, and comfort of all the saints; and of the building of God, that house not made with hands, that city which has foundations, eternal glory in the other world; and he is the foundation, doctrinally considered; or the doctrines of his proper, deity, of his divine and eternal sonship, of his incarnation, of his Messiahship, of his obedience, sufferings, death, and resurrection from the dead, of justification by his righteousness, pardon by his blood, and atonement by his sacrifice, &c. are fundamental ones: the Jews were wont to call the principal articles of their religion, "foundations": Maimondes has entitled one of his tracts, "the foundations of the law"; but the doctrines respecting the person, offices, and grace of Christ, are the only foundation of the Gospel.
John Wesley
For other foundation - On which the whole church: and all its doctrines, duties, and blessings may be built. Can no man lay than what is laid - In the counsels of divine wisdom, in the promises and prophecies of the Old Testament, in the preaching of the apostles, St. Paul in particular. Which is Jesus Christ - Who, in his person and offices, is the firm, immovable Rock of Ages, every way sufficient to bear all the weight that God himself, or the sinner, when he believes, can lay upon him.
Robert Jamieson, A. R. Fausset and David Brown
(Is 28:16; Acts 4:12; Eph 2:20).
For--my warning ("take heed," &c. 1Cor 3:10) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus, GOD-SAVIOUR; Christ, MESSIAH or ANOINTED.
can--A man can not lay any other, since the only one recognized by God has been already laid.
3:123:12: Եթէ ոք շինէ ՚ի վերայ հիմանս այսորիկ՝ ոսկի, արծա՛թ, ակա՛նս պատուականս, փայտ, խոտ, եղէգն[3668], [3668] Ոմանք. Եւ եթէ ոք շինէ։
12 Եթէ մէկը այս հիմքի վրայ կառուցի ոսկով, արծաթով, թանկարժէք քարերով, փայտով, խոտով, եղէգով, իւրաքանչիւրի գործը յայտնի կը լինի. որովհետեւ դատաստանի օրը այդ պիտի երեւայ, քանի որ կրակո՛վ յայտնի պիտի լինի.
12 Եթէ մէկը այս հիմին վրայ շինելու գործածէ ոսկի, արծաթ, պատուական քարեր, փայտ, խոտ, եղէգ,
Եթէ ոք շինէ ի վերայ հիմանս այսորիկ ոսկի, արծաթ, ականս պատուականս, փայտ, խոտ, եղէգն:

3:12: Եթէ ոք շինէ ՚ի վերայ հիմանս այսորիկ՝ ոսկի, արծա՛թ, ակա՛նս պատուականս, փայտ, խոտ, եղէգն[3668],
[3668] Ոմանք. Եւ եթէ ոք շինէ։
12 Եթէ մէկը այս հիմքի վրայ կառուցի ոսկով, արծաթով, թանկարժէք քարերով, փայտով, խոտով, եղէգով, իւրաքանչիւրի գործը յայտնի կը լինի. որովհետեւ դատաստանի օրը այդ պիտի երեւայ, քանի որ կրակո՛վ յայտնի պիտի լինի.
12 Եթէ մէկը այս հիմին վրայ շինելու գործածէ ոսկի, արծաթ, պատուական քարեր, փայտ, խոտ, եղէգ,
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Строит ли кто на этом основании из золота, серебра, драгоценных камней, дерева, сена, соломы, --
3:12  εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην,
3:12. εἰ (if) δέ (moreover) τις (a-one) ἐποικοδομεῖ (it-house-buildeth-upon-unto) ἐπὶ (upon) τὸν (to-the-one) θεμέλιον (to-foundationed-belonged) χρυσίον, (to-a-goldlet,"ἀργύριον, (to-a-silverlet,"λίθους (to-stones) τιμίους , ( to-value-belonged ,"ξύλα, (to-woods,"χόρτον, (to-a-victualage,"καλάμην, (to-a-reeding,"
3:12. si quis autem superaedificat supra fundamentum hoc aurum argentum lapides pretiosos ligna faenum stipulamNow, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble:
12. But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble;
Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble:

12: Строит ли кто на этом основании из золота, серебра, драгоценных камней, дерева, сена, соломы, --
3:12  εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην,
3:12. si quis autem superaedificat supra fundamentum hoc aurum argentum lapides pretiosos ligna faenum stipulam
Now, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Дома богатых людей на востоке строились из драгоценных материалов (золота, серебра, драгоценных камней). Дома бедняков - из дерева, земли с тростником и из соломы, которая шла на покрышку кровли. Бог, владыка Церкви, которая должна стать Его жилищем, представляется здесь под образом Господина, который заключил договор с известным числом строителей, которые должны каждый отстроить порученную ему часть здания. Понятно, что они должны употреблять на постройку самые лучшие и прочные материалы. Что же такое Ап. разумеет под золотом, серебром и проч. ? Всего естественнее здесь видеть указание на религиозные и нравственные плоды, какие приносит проповедь того или другого проповедника в Церкви. Плоды эти могут быть хорошие и дурные. Первые являются результатом проповеди, идеи которой осуществляются их автором в своей собственной жизни, вторые - появляются там, где проповедник говорит блестящие речи, но сам не убежден глубоко в истинности того, что говорит. Последний может привлечь к себе множество слушателей, но все это движение будет внешним и поверхностным. Паства такого проповедника или пастыря будет иметь веру, но лишенную деятельной силы, любовь - без готовности на самопожертвование, надежду - без радости, которая освещает жизнь. К сожалению, как видно из XII-XIV-й гл. 1: Кор, продолжатели дела Павла и Аполлоса в Коринфской Церкви большею частью действовали в последнем направлении. - Каждого дело обнаружится. Прежде чем принять постройку, Господин захочет испытать ее, и это испытание ее прочности совершится чрез употребление огня. - День покажет. Это день 2-го пришествия Христова на землю для суда над миром (ср. I:8; IV:3). - В огне открывается. Так как строение, подвергающееся испытанию, есть только образ Церкви, то и огонь, очевидно, нужно понимать в переносном смысле, образно. Ап. хочет сказать этим, что суд Господень будет вполне справедлив по отношению ко всякому поступку человека и деятельность дурного пастыря подвергнется строгому осуждению. Не напрасно и Иоанн Богослов в Апокалипсисе говорит, что Сын Божий - Судия Церквей - имеет очи как пламень огненный (Апок II:18). Перед огненным взором такого судии ничто не укроется в деятельности того или другого пастыря. - Открывается. Это выражение нужно понимать как безличное т. е. чрез огонь вещи обнаруживаются такими, какие они в действительности.
Adam Clarke: Commentary on the Bible - 1831
3:12: If any men build - gold, silver, etc. - Without entering into curious criticisms relative to these different expressions, it may be quite enough for the purpose of edification to say, that, by gold, silver, and precious stones, the apostle certainly means pure and wholesome doctrines: by wood, hay, and stubble, false doctrines; such as at that time prevailed in the Corinthian Church; for instance, that there should be no resurrection of the body; that a man may, on his father's death, lawfully marry his step-mother; that it was necessary to incorporate much of the Mosaic law with the Gospel; and, perhaps, other matters, equally exceptionable, relative to marriage, concubinage, fornication, frequenting heathen festivals, and partaking of the flesh which had been offered in sacrifice to an idol; with many other things, which, with the above, are more or less hinted at by the apostle in these two letters.
Albert Barnes: Notes on the Bible - 1834
3:12: Now if any man - If any teacher in the doctrines which he inculcates; or any private Christian in the hopes which he cherishes. The main discussion doubtless, has respect to the teachers of religion. Paul carries forward the metaphor in this and the following verses with 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 kind of structure which shall be reared on that; whether it shall be truly beautiful, and valuable in itself, and such as shall abide the trial of the last great Day; or whether it be mean, worthless, erroneous, and such as shall at last be destroyed. There has been some difference of opinion in regard to the interpretation of this passage, arising from the question whether the apostle designed to represent one or two buildings.
The former has been the more common interpretation, and the sense according to that is, "the true foundation is laid; but on that it is improper to place vile and worthless materials. It would be absurd to work them in with those which are valuable; it would be absurd to work in, in rearing a building, wood, and hay, and stubble, with gold, and silver, and precious stones; there would be a lack of concinnity and beauty in this. So in the spiritual temple. There is an impropriety, an unfitness, in rearing the spiritual temple, to interweave truth with error; sound doctrine with false." See Calvin and Macknight. Grotius renders it, "Paul feigns to himself an edifice, partly regal, and partly rustic. He presents the image of a house whose walls are of marble, whose columns are made partly of gold and partly of silver, whose beams are of wood, and whose roof thatched with straw." Others, among whom are Wetstein, Doddridge, Rosenmuller, suppose that he refers to two buildings that might be reared on this foundation - either one that should be magnificent and splendid; or one that should be a rustic cottage, or mean hovel, thatched with straw, and made of planks of wood.
Doddridge paraphrases the passage, "'If any man builds,' I say, 'upon this foundation,' let him look to the materials and the nature of his work; whether he raise a stately and magnificent temple upon it, adorned as it were like the house of God at Jerusalem, with gold and silver, and large, beautiful, and costly stones; or a mean hovel, consisting of nothing better than planks of wood roughly put together, and thatched with hay and stubble. That is, let him look to it, whether he teach the substantial, vital truths of Christianity, and which it was intended to support and illustrate; or set himself to propagate vain subtilties and conceits on the one hand, or legal rites and Jewish traditions on the other; which although they do not entirely destroy the foundation, disgrace it, as a mean edifice would do a grand and extensive foundation laid with great pomp and solemnity." This probably expresses the correct sense of the passage. The foundation may be well laid; yet on this foundation an edifice may be reared that shall be truly magnificent, or one that shall be mean and worthless. So the true foundation of a church may be laid, or of individual conversion to God, in the true doctrine respecting Christ. That church or that individual may be built up and adorned with all the graces which truth is suited to produce; or there may be false principles and teachings superadded; doctrines that shall delude and lead astray; or views and feelings cultivated as piety, and believed to be piety, which may be no part of true religion, but which are mere delusion and fanaticism.
Gold, silver - On the meaning of these words it is not necessary to dwell; or to lay too much stress. Gold is the emblem of that which is valuable and precious, and may be the emblem of that truth and holiness which shall bear the trial of the great Day. In relation to the figure which the apostle here uses, it may refer to the fact that columns or beams in an edifice might be gilded; or perhaps, as in the temple, that they might be solid gold, so as to bear the action of intense heat; or so that fire would not destroy them - So the precious doctrines of truth, and all the feelings, views, opinions, habits, practices, which truth produces in an individual or a church, will bear the trial of the last great Day.
Precious stones - By the stones here referred to, are not meant "gems" which are esteemed of so much value for ornaments, but beautiful and valuable marbles. The word "precious" here τιμίους timious means those which are obtained at a "price," which are costly and valuable; and is particularly applicable, therefore, to the costly marbles which were used in building. The figurative sense here does not differ materially from that conveyed by the silver and gold. By this edifice thus reared on the true foundation, we are to understand:
(1) The true doctrines which should be employed to build up a congregation - doctrines which would bear the test of the trial of the last Day; and,
(2) Such views in regard to piety, and to duty; such feelings and principles of action, as should be approved, and seen to be genuine piety in the Day of Judgment.
Wood - That might be easily burned. An edifice reared of wood instead of marble, or slight buildings, such as were often put for up for temporary purposes in the East - as cottages, places for watching their vineyards, etc.; see my note at Isa 1:8.
Hay, stubble - Used for thatching the building, or for a roof. Perhaps, also, grass was sometimes employed in some way to make the walls of the building. Such an edifice would burn readily; would be constantly exposed to take fire. By this is meant:
(1) Errors and false doctrines, such as will not be found to be true on the Day of Judgment, and as will then be swept away;
(2) Such practices and mistaken views of piety, as shall grow out of false doctrines and errors - The foundation may be firm.
Those who are referred to may be building on the Lord Jesus, and may be true Christians. Yet there is much error among those who are not Christians. There are many things mistaken for piety which will yet be seen robe false. There is much enthusiasm, wildfire, fanaticism, bigotry; much affected humility; much that is supposed to be orthodoxy; much regard to forms and ceremonies; to "days, and months, and times, and years" Gal 4:10; much over-heated zeal, and much precision, and solemn sanctimoniousness; much regard for external ordinances where the heart is missing, that shall be found to be false, and that shall be swept away on the Day of Judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: gold: Psa 19:10, Psa 119:72; Pro 8:10, Pro 16:16; Isa 60:17; Ti1 4:6; Ti2 2:20; Pe1 1:7; Rev 3:18
precious: Isa 54:11-13; Rev 21:18
wood: Pro 30:6; Jer 23:28; Mat 15:6-9; Act 20:30; Rom 16:17; Co2 2:17, Co2 4:2; Col 2:8, Col 2:18-23; Ti1 4:1-3, Ti1 4:7, Ti1 6:3; Ti2 2:16-18, Ti2 3:7, Ti2 3:13, Ti2 4:3; Tit 1:9-11, Tit 3:9-11; Heb 13:9; Rev 2:14
Geneva 1599
(6) Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
(6) Thirdly he shows that they must take heed that the upper part of the building is answerable to the foundation. That is that admonitions, exhortations, and whatever pertains to the edifying of the flock, is answerable to the doctrine of Christ, in the matter as well as in form. This doctrine is compared to gold, silver, and precious stones: of which material Isaiah also and John in the Revelation build the heavenly city. And to these are the opposites, wood, hay, stubble, that is to say, curious and vain questions or decrees: and to be short, all the type of teaching which serves to vain show. For false doctrines, of which he does not speak here, are not correctly said to be built upon this foundation, unless perhaps in show only.
John Gill
Now if any man build upon this foundation,.... The different materials laid by one and the same man, on this foundation, or the different doctrines advanced upon it, are some of them comparable to
gold, silver, precious stones; for their intrinsic worth and value; for the purity and sincerity of them; for their weight, importance, solidity, and substantiality; for their durableness; for the great esteem they are had in by those, who know the worth of them; and for the great usefulness they are of unto them, being rich in themselves, and enriching to them; and these are the great, momentous, and valuable truths of the Gospel, which agree with and are suitable to the foundation they are built upon: so the Jews (m) compare their oral and written law, the former to gold, and the latter to precious stones, but the metaphors much better suit the doctrines of the Gospel: others are like to
wood, hay, stubble; by which are meant, not heretical doctrines, damnable heresies, such as are diametrically opposite to, and overturn the foundation; for one and the same man builds the former, as these, and is himself saved at last; neither of which is true, of such that deliver doctrines of devils: but empty, trifling, useless things are meant; such as fables, endless genealogies, human traditions, Jewish rites and ceremonies; which through the prejudice of education, and through ignorance and inadvertency, without any bad design, might by some be introduced into their ministry, who had been brought up in the Jewish religion; as also the wisdom of the world, the philosophy of the Gentiles, oppositions of science falsely so called, curious speculations, vain and idle notions, which such who had their education among the Greeks might still retain, and be fond of; and through an itch of vain glory, mix with their evangelic ministrations; and in a word, everything that may now be advanced in the Gospel ministry, not so honourable to the grace of God, or so becoming the person, blood, and righteousness of Christ, nor so consistent with the Spirit's work of grace, may be meant hereby; the same minister at different times, and sometimes at one and the same time in his ministry, lays the foundation, Christ, and builds on it for a while excellent valuable truths, raises a superstructure of gold, silver, and precious stones, and then covers the edifice with trifling, impertinent, and inconsistent things, with wood, hay, and stubble; and so at last, of this promising fine stately building, makes a thatched house,
(m) Koheleth Jaacob in Caphtor, fol. 109. 2.
John Wesley
If any one build gold, silver, costly stones - Three sorts of materials which will bear the fire; true and solid doctrines. Wood, hay, stubble - Three which will not bear the fire. Such are all doctrines, ceremonies, and forms of human invention; all but the substantial, vital truths of Christianity.
Robert Jamieson, A. R. Fausset and David Brown
Now--rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire (Rev_ 21:18-19), are teachings that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the persons cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost (1Pet 1:7; compare 1Cor 4:12). On the other hand, the lightest straw feeds the fire [BENGEL] (Mt 5:19).
3:133:13: իւրաքանչի՛ւր գործն յայտնելոց է. զի օ՛րն ընտրեսցէ. զի հրո՛վ յայտնելոց է[3669]. [3669] Օրինակ մի. Զի հուրբ յայտնե՛՛։
13 եւ իւրաքանչիւրի գործը, ինչպէս որ է, կրա՛կը պիտի փորձի.
13 Ամէն մէկուն գործը յայտնի պիտի ըլլայ. քանզի օրը երեւան պիտի հանէ, վասն զի կրակով պիտի յայտնուի եւ ամէն մէկուն գործին ի՛նչ տեսակ ըլլալը կրակը պիտի փորձէ։
իւրաքանչիւր գործն յայտնելոց է. զի օրն ընտրեսցէ. զի հրով յայտնելոց է. եւ զիւրաքանչիւր գործն զիարդ եւ իցէ, հուրն փորձեսցէ:

3:13: իւրաքանչի՛ւր գործն յայտնելոց է. զի օ՛րն ընտրեսցէ. զի հրո՛վ յայտնելոց է[3669].
[3669] Օրինակ մի. Զի հուրբ յայտնե՛՛։
13 եւ իւրաքանչիւրի գործը, ինչպէս որ է, կրա՛կը պիտի փորձի.
13 Ամէն մէկուն գործը յայտնի պիտի ըլլայ. քանզի օրը երեւան պիտի հանէ, վասն զի կրակով պիտի յայտնուի եւ ամէն մէկուն գործին ի՛նչ տեսակ ըլլալը կրակը պիտի փորձէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: каждого дело обнаружится; ибо день покажет, потому что в огне открывается, и огонь испытает дело каждого, каково оно есть.
3:13  ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ [αὐτὸ] δοκιμάσει.
3:13. ἑκάστου (of-each) τὸ (the-one) ἔργον (a-work) φανερὸν (en-manifested) γενήσεται , ( it-shall-become ,"ἡ (the-one) γὰρ (therefore) ἡμέρα (a-day) δηλώσει: (it-shall-en-distinct) ὅτι (to-which-a-one) ἐν (in) πυρὶ (unto-a-fire) ἀποκαλύπτεται, (it-be-shrouded-off,"καὶ (and) ἑκάστου (of-each) τὸ (the-one) ἔργον (a-work) ὁποῖόν (which-whither-belonged) ἐστιν (it-be) τὸ (the-one) πῦρ (a-fire) αὐτὸ (it) δοκιμάσει. (it-shall-assess-to)
3:13. uniuscuiusque opus manifestum erit dies enim declarabit quia in igne revelabitur et uniuscuiusque opus quale sit ignis probabitEvery man's work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man's work, of what sort it is.
13. each man’s work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire itself shall prove each man’s work of what sort it is.
Every man' s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man' s work of what sort it is:

13: каждого дело обнаружится; ибо день покажет, потому что в огне открывается, и огонь испытает дело каждого, каково оно есть.
3:13  ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ [αὐτὸ] δοκιμάσει.
3:13. uniuscuiusque opus manifestum erit dies enim declarabit quia in igne revelabitur et uniuscuiusque opus quale sit ignis probabit
Every man's work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man's work, of what sort it is.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:13: The day shall declare it, because it shall be revealed by fire - There is much difference of opinion relative to the meaning of the terms in this and the two following verses. That the apostle refers to the approaching destruction of Jerusalem I think very probable; and when this is considered, all the terms and metaphors will appear clear and consistent.
The day is the time of punishment coming on this disobedient and rebellious people. And this day being revealed by fire, points out the extreme rigour, and totally destructive nature, of that judgment.
And the fire shall try every man's work - If the apostle refers to the Judaizing teachers and their insinuations that the law, especially circumcision, was of eternal obligation; then the day of fire - the time of vengeance, which was at hand, would sufficiently disprove such assertions; as, in the judgment of God, the whole temple service should be destroyed; and the people, who fondly presumed on their permanence and stability, should be dispossessed of their land and scattered over the face of the whole earth. The difference of the Christian and Jewish systems should then be seen: the latter should be destroyed in that fiery day, and the former prevail more than ever.
Albert Barnes: Notes on the Bible - 1834
3:13: Every man's work shall be made manifest - What every man has built on this foundation shall be seen. Whether he has held truth or error; whether he has had correct views of piety or false; whether what he has done has been what he should have done or not.
For the day - The Day of Judgment. The great Day which shall Rev_eal the secrets of all hearts, and the truth in regard to what every man has done. The event will show what edifices on the true foundation are firmly, and what are weakly built. Perhaps the word "day" here may mean time in general, as we say, "time will show" - and as the Latin adage says, dies docebit; but it is more natural to refer it to the Day of Judgment.
Because it shall be Rev_ealed by fire - The work, the edifice which shall be built on the true foundation shall be made known amidst the fire of the great Day. The "fire" which is here referred to, is doubtless that which shall attend the consummation of all things - the close of the world. That the world shall be destroyed by fire, and that the solemnities of the Judgment shall be ushered in by a universal conflagration, is fully and frequently Rev_ealed. See Isa 66:15; Th2 1:8; Pe2 3:7, Pe2 3:10-11. The burning fires of that Day, Paul says, shall Rev_eal the character of every man's work, as fire sheds light on all around, and discloses the true nature of things. It may be observed, however, that many critics suppose this to refer to the fire of persecution, etc. Macknight. Whitby supposes that the apostle refers to the approaching destruction of Jerusalem. Others, as Grotius, Rosenmuller, etc. suppose that the reference is to "time" in general; it shall be declared ere long; it shall be seen whether those things which are built on the true foundation, are true by the test of time, etc. But the most natural interpretation is that which refers it to the Day of Judgment.
And the fire shall try every man's work - It is the property of fire to test the qualities of objects. Thus, gold and silver, so far from being destroyed by fire, are purified from dross. Wood, hay, stubble, are consumed. The power of fire to try or test the nature of metals, or other objects, is often referred to in the Scripture. Compare Isa 4:4; Isa 24:15; Mal 3:2; Pe1 1:7. It is not to be supposed here that the material fire of the last Day shall have any tendency to purify the soul, or to remove that which is unsound; but that the investigations and trials of the Judgment shall remove all that is evil, as fire acts with reference to gold and silver. As they are not burned but purified; as they pass unhurt through the intense heat of the furnace, so shall all that is genuine pass through the trials of the last great Day, of which trials the burning world shall be the antecedent and the emblem. That great Day shall show what is genuine and what is not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: man's: Co1 3:14, Co1 3:15, Co1 4:5; Ti2 3:9
the day: Co1 1:8; Mal 3:17; Rom 2:5, Rom 2:16; Th2 1:7-10; Ti2 1:18; Pe2 3:10; Rev 20:12
shall be Rev_ealed: Gr. is Rev_ealed, Luk 2:35
and the fire: Isa 8:20, Isa 28:17; Jer 23:29; Eze 13:10-16; Zac 13:9; Pe1 1:7, Pe1 4:12
Geneva 1599
(7) Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.
(7) He testifies, as indeed it truly is, that all are not good builders, not even all of those who stand upon this one and only foundation. However, this work of evil builders, he says, stands for a season, yet it will not always deceive, because the light of the truth appearing at length, as day, will dissolve this darkness, and show what it is. And as that stuff is tried by the fire, whether it is good or not, so will God in his time, by the touch of his Spirit and word, try all buildings, and so will it come to pass, that those which are found pure and sound, will still continue so, to the praise of the workmen. But they that are otherwise will be consumed and vanish away, and so will the workman be frustrated of the hope of his labour, who pleased himself in a thing of nothing.
John Gill
Every man's work shall be made manifest,.... The doctrine he preaches shall be sooner or later made manifest to himself, and to his hearers; who shall see the inconsistency, irregularity, and deformity of such a building; at first so well laid, then piled up with such excellent materials, and at last covered in with such trifling or incoherent stuff:
for the day shall declare it; meaning not the day of judgment, though that is often called the day, or that day, and will be attended with fire, and in it all secrets shall be made manifest; but the apostle intends a discovery that will be made of doctrines in this world, before that time comes: wherefore this day rather designs a day of tribulation; as of persecution, which tries men's principles, whether they are solid or not; and of error and heresy, when men are put upon a re-examination of their doctrines, whereby persons and truths that are approved are made manifest; or of some great calamity, such as the destruction of Jerusalem, whereby many wrong notions the Jews yet retained were discovered: but it is best of all to understand this day of the Gospel day, and of the progress of Gospel light, especially in some particular periods of it; as in the primitive times, at the reformation from popery, and the more remarkable Gospel daylight, which will be in the latter times, when the impertinence and inconsistency of many things which now obtain in the ministry will be seen; see Eph 5:13.
Because it shall be revealed by fire: not that day, but the man's work, or doctrine:
and the fire shall try every man's work of what sort it is; by the fire is meant, not the general conflagration of the world, when that, and all that is therein, will be burnt up; much less the fire of purgatory, the "papists" dream of, for the punishment of evil actions; for the apostle is not speaking of the actions of men, good or bad, but of the doctrines of ministers; rather the fire of tribulation and affliction, which, as it is for the trial of the grace of faith, so of the doctrine of faith, whereby it becomes much more precious than of gold that perisheth; or of some fiery dispensation of God's vengeance, as on Jerusalem: though the word of God, which is as fire, seems to be intended; which in some certain times so blazes forth, and will more especially in the latter day, that by the light of it, both ministers and churches will be able to see clearly the bright shining lustre of the gold, silver, and precious stones; and with so much heat, as to burn up the wood, hay, and stubble; when the difference between these things will be most easily discerned.
John Wesley
The time is coming when every one's work shall be made manifest: for the day of the Lord, that great and final day, shall declare it - To all the world. For it is revealed - What faith beholds as so certain and so near is spoken of as already present. By fire; yea, the fire shall try every one's work, of what sort it is - The strict process of that day will try every man's doctrines, whether they come up to the scripture standard or not. Here is a plain allusion to the flaming light and consuming heat of the general conflagration. But the expression, when applied to the trying of doctrines, and consuming those that are wrong, is evidently figurative; because no material fire can have such an effect on what is of a moral nature. And therefore it is added, he who builds wood, hay, or stubble, shall be saved as through the fire - Or, as narrowly as a man escapes through the fire, when his house is all in flames about him.
This text, then, is so far from establishing the Romish purgatory, that it utterly overthrows it. For the fire here mentioned does not exist till the day of judgment: therefore, if this be the fire of purgatory, it follows that purgatory does not exist before the day of judgment.
Robert Jamieson, A. R. Fausset and David Brown
Every man's work--each teacher's superstructure on the foundation.
the day--of the Lord (1Cor 1:8; Heb 10:25; Th1 5:4). The article is emphatic, "The day," that is, the great day of days, the long expected day.
declare it--old English for "make it clear" (1Cor 4:4).
Tit shall be revealed by fire--it, that is, "every man's work." Rather, "He," the Lord, whose day it is (Th2 1:7-8). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, Rev_ 22:10, Rev_ 22:20) in fire" (Mal 3:3; Mal 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (2Cor 5:10; compare Mk 9:49). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [WHATELY].
3:143:14: եւ զիւրաքանչիւր գործն զիա՛րդ եւ իցէ՝ հո՛ւրն փորձեսցէ[3670]։ [3670] Ոմանք. Եւ իւրաքանչիւր գոր՛՛... հուրն փորձիցէ։ Ուր Ոսկան. Եւ զիւրաքանչիւրոյ։
14 եթէ մէկի կառուցած գործը մնայ, նա վարձ պիտի ստանայ.
14 Եթէ մէկուն շինած գործը մնայ, ինք վարձք պիտի առնէ.
Եթէ ուրուք գործն զոր շինեաց` կացցէ, վարձս առցէ:

3:14: եւ զիւրաքանչիւր գործն զիա՛րդ եւ իցէ՝ հո՛ւրն փորձեսցէ[3670]։
[3670] Ոմանք. Եւ իւրաքանչիւր գոր՛՛... հուրն փորձիցէ։ Ուր Ոսկան. Եւ զիւրաքանչիւրոյ։
14 եթէ մէկի կառուցած գործը մնայ, նա վարձ պիտի ստանայ.
14 Եթէ մէկուն շինած գործը մնայ, ինք վարձք պիտի առնէ.
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: У кого дело, которое он строил, устоит, тот получит награду.
3:14  εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται·
3:14. εἴ (If) τινος (of-a-one) τὸ (the-one) ἔργον (a-work) μενεῖ (it-shall-stay) ὃ (to-which) ἐποικοδόμησεν, (it-house-built-upon-unto,"μισθὸν (to-a-pay) λήμψεται : ( it-shall-take )
3:14. si cuius opus manserit quod superaedificavit mercedem accipietIf any man's work abide, which he hath built thereupon, he shall receive a reward.
14. If any man’s work shall abide which he built thereon, he shall receive a reward.
If any man' s work abide which he hath built thereupon, he shall receive a reward:

14: У кого дело, которое он строил, устоит, тот получит награду.
3:14  εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται·
3:14. si cuius opus manserit quod superaedificavit mercedem accipiet
If any man's work abide, which he hath built thereupon, he shall receive a reward.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Здесь Ап. изображает двоякий результат этого испытания огнем. - Награду. Это - не может быть спасение, потому что верный работник уже во время своей работы обладал этим благом. Лучше разуметь здесь особую награду - особенное, высокое положение в будущем царстве Христовом (ср. Лк XIX:17). - Дело сгорит. Под этим делом, которому суждено сгореть, нужно разуметь христианство без смирения, самоотречения, без личного общения со Христом. Оно исключительно основано на временном возбуждении чувства речью пастыря и не обновляет ни ума, ни воли слушателей. - Урон. Работа такого пастыря, который заботится только о внешнем успехе, будет признана бесполезною, и сам он будет обойден наградою, которой удостоятся пастыри противоположного направления. - Впрочем сам спасется. По толкованию И. Златоуста и других древних церковных толкователей, вместо спасется нужно читать: сохранится или удержится (именно - в аду, чтобы испытывать постоянно мучения). Но местоимение сам дает ясный намек на то, что в этом предложении содержится мысль, противоположная высказанной в предыдущем предложении. Если там речь шла об уроне, или о наказании, то здесь, очевидно, говорится уже о противоположном. Затем глагол спасать(swzein) употребляется всегда в смысле: благоприятствовать, помогать. Наконец, выражение огнем(dia poroV) не одно и то же с выражением: в огне(en puri). Поэтому всего лучше это выражение: впрочем сам же... понимать так. Пастырь или проповедник, строящий здание Церкви на едином для всех Церквей основании - Христе, но употребляющий для этой постройки негодные материалы, не будет на последнем суде осужден Христом, но за то ему предстоит самому видеть, как негодны те средства, какими он пользовался для построения Церкви. Он увидит, что его духовные чада не в состоянии выдержать последнего испытания на Суде Христовом, и его совесть скажет ему, что это именно Он виновник их погибели. Огонь, так оказать, пройдет тогда по костям его... Какими глазами он взглянет на нелицеприятного Судью? - По католическим толкованиям, здесь есть указание на так называемый чистилищный огонь, в котором души умерших очищаются от грехов, не очищенных во время земной жизни. Но такому толкованию противоречат следующие обстоятельства: 1) огонь, как и строение, суть только образы;2) здесь речь идет только о проповедниках или пастырях, а не о всех христианах; 3) испытание огнем не есть еще очищение; 4) этот огонь зажжется только при 2-м пришествии Христа, а чистилищный огонь, по верованию католиков, горит и теперь; 5) спасение работника совершается не чрез огонь, а, как правильно переведено по-русски, из огня.
Adam Clarke: Commentary on the Bible - 1831
3:14: If any man's work abide - Perhaps there is here an allusion to the purifying of different sorts of vessels under the law. All that could stand the fire were to be purified by the fire; and those which could not resist the action of the fire were to be purified by water, Num 31:23. The gold, silver, and precious stones, could stand the fire; but the wood, hay, and stubble, must be necessarily consumed. So, in that great and terrible day of the Lord, all false doctrine, as well as the system that was to pass away, should be made sufficiently manifest; and God would then show that the Gospel, and that alone, was that system of doctrine which he should bless and protect, and none other.
He shall receive a reward - He has not only preached the truth, but he has labored in the word and doctrine. And the reward is to be according to the labor. See on Co1 3:8 (note).
Albert Barnes: Notes on the Bible - 1834
3:14: If any man's work abide ... - If it shall appear that he hast taught the true doctrines of Christianity, and inculcated right practices and views of piety, and himself cherished right feelings: if the trial of the great Day, when the real qualities of all objects shall be known, shall show this.
He shall receive a reward - According to the nature of his work. See the note on Co1 3:8. This refers, I suppose, to the proper rewards on the Day of Judgment, and not to the honors and the recompense which he may receive in this world. If all that he has taught and done shall be proved to have been genuine and pure, then his reward shall be in proportion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: Co1 3:8, Co1 4:5; Dan 12:3; Mat 24:45-47, Mat 25:21-23; Th1 2:19; Ti2 4:7; Pe1 5:1, Pe1 5:4; Rev 2:8-11
John Gill
If any man's work abide,.... That is, if any minister's doctrine will bear the test of daylight, to be looked into, and abide the fire of the word; as gold, silver, and precious stones will, or such doctrines as are comparable to them, which will shine the brighter for being tried by this fire:
which he hath built thereupon; upon the foundation Christ, in entire consistence with, and proportion to it, and highly becoming it:
he shall receive a reward; either from the churches of Christ here, who shall honour and respect him for his faithful labours in the ministry; or from Christ hereafter, who will say, well done, good and faithful servant, enter thou into the joy of thy Lord.
John Wesley
He shall receive a reward - A peculiar degree of glory. Some degree even the other will receive, seeing he held the foundation; though through ignorance he built thereon what would not abide the fire.
Robert Jamieson, A. R. Fausset and David Brown
abide--abide the testing fire (Mt 3:11-12).
which he hath built thereupon--which he built on the foundation.
reward--wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" (2Cor 1:14; Phil 2:16; Th1 2:19).
3:153:15: Եթէ ուրուք գործն զոր շինեաց՝ կացցէ, վա՛րձս առցէ. եւ եթէ ուրուք գործն այրեսցի՝ տուժեսցի՛, բայց ինքն կեցցէ՛. այլ այնպէս՝ որպէս թէ ՚ի հո՛ւր[3671]։ [3671] Ոմանք. Շինեաց՝ կայցէ։ ՚Ի լուս՛՛. Որպէս թէ ՚ի հրոյ։
15 եւ եթէ մէկի գործը այրուի, նա պիտի տուժի, թէեւ ինքը պիտի փրկուի, բայց նման մէկին, որ կարծես կրակի միջով անցած լինէր:
15 Եւ եթէ մէկուն շինածը այրի, անիկա վնաս պիտի քաշէ. բայց ինք պիտի ազատի, սակայն այնպէս՝ իբր թէ կրակի մէջէն ելած է։
եւ եթէ ուրուք գործն այրեսցի` տուժեսցի, բայց ինքն կեցցէ, այլ այնպէս` որպէս թէ [15]ի հուր:

3:15: Եթէ ուրուք գործն զոր շինեաց՝ կացցէ, վա՛րձս առցէ. եւ եթէ ուրուք գործն այրեսցի՝ տուժեսցի՛, բայց ինքն կեցցէ՛. այլ այնպէս՝ որպէս թէ ՚ի հո՛ւր[3671]։
[3671] Ոմանք. Շինեաց՝ կայցէ։ ՚Ի լուս՛՛. Որպէս թէ ՚ի հրոյ։
15 եւ եթէ մէկի գործը այրուի, նա պիտի տուժի, թէեւ ինքը պիտի փրկուի, բայց նման մէկին, որ կարծես կրակի միջով անցած լինէր:
15 Եւ եթէ մէկուն շինածը այրի, անիկա վնաս պիտի քաշէ. բայց ինք պիտի ազատի, սակայն այնպէս՝ իբր թէ կրակի մէջէն ելած է։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: А у кого дело сгорит, тот потерпит урон; впрочем сам спасется, но так, как бы из огня.
3:15  εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός.
3:15. εἴ (if) τινος (of-a-one) τὸ (the-one) ἔργον (a-work) κατακαήσεται, (it-shall-have-been-burned-down,"ζημιωθήσεται, (it-shall-be-en-damage-belonged,"αὐτὸς (it) δὲ (moreover) σωθήσεται, (it-shall-be-saved,"οὕτως (unto-the-one-this) δὲ (moreover) ὡς (as) διὰ (through) πυρός. (of-a-fire)
3:15. si cuius opus arserit detrimentum patietur ipse autem salvus erit sic tamen quasi per ignemIf any mans work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire.
15. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.
If any man' s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire:

15: А у кого дело сгорит, тот потерпит урон; впрочем сам спасется, но так, как бы из огня.
3:15  εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός.
3:15. si cuius opus arserit detrimentum patietur ipse autem salvus erit sic tamen quasi per ignem
If any mans work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:15: If any man's work shall be burned, he shall suffer loss - If he have preached the necessity of incorporating the law with the Gospel, or proclaimed as a doctrine of God any thing which did not proceed from heaven, he shall suffer loss - all his time and labor will be found to be uselessly employed and spent. Some refer the loss to the work, not to the man; and understand the passage thus: If any man's work be burned, It shall suffer loss - much shall be taken away from it; nothing shall he left but the measure of truth and uprightness which it may have contained.
But he himself shall be saved - If he have sincerely and conscientiously believed what he preached, and yet preached what was wrong, not through malice or opposition to the Gospel, but through mere ignorance, he shall be saved; God in his mercy will pass by his errors; and he shall not suffer punishment because he was mistaken. Yet, as in most erroneous teachings there is generally a portion of wilful and obstinate ignorance, the salvation of such erroneous teachers is very rare; and is expressed here, yet so as by fire, i.e. with great difficulty; a mere escape; a hair's breadth deliverance; he shall be like a brand plucked out of the fire.
The apostle obviously refers to the case of a man, who, having builded a house, and begun to dwell in it, the house happens to be set on fire, and he has warning of it just in time to escape with his life, losing at the same time his house, his goods, his labor, and almost his own life. So he who, while he holds the doctrine of Christ crucified as the only foundation on which a soul can rest its hopes of salvation, builds at the same time, on that foundation, Antinomianism, or any other erroneous or destructive doctrine, he shall lose all his labor, and his own soul scarcely escape everlasting perdition; nor even this unless sheer ignorance and inveterate prejudice, connected with much sincerity, be found in his case.
The popish writers have applied what is here spoken to the fire of purgatory; and they might with equal propriety have applied it to the discovery of the longitude, the perpetual motion, or the philosopher's stone; because it speaks just as much of the former as it does of any of the latter. The fire mentioned here is to try the man's work, not to purify his soul; but the dream of purgatory refers to the purging in another state what left this impure; not the work of the man, but the man himself; but here the fire is said to try the work: ergo, purgatory is not meant even if such a place as purgatory could be proved to exist; which remains yet to be demonstrated.
Albert Barnes: Notes on the Bible - 1834
3:15: If any man's work shall be burned - If it shall not be found to hear the test of the investigation of that Day - as a cottage of wood, hay, and stubble would not bear the application of fire. If his doctrines have not been true; if he has had mistaken views of piety; if he has nourished feelings which he thought were those of religion; and inculcated practices which, however well meant, are not such as the gospel produces; if he has fallen into error of opinion, feeling, practice, however conscientious, yet he shall suffer loss.
He shall suffer loss - :
(1) He shall not be elevated to as high a rank and to as high happiness as he otherwise would. That which he supposed would be regarded as acceptable by the Judge, and rewarded accordingly, shall be stripped away, and shown to be unfounded and false; and in consequence, he shall not obtain those elevated rewards which he anticipated. This, compared with what he expected, may be regarded as a loss.
(2) he shall be injuriously affected by this foRev_er. It shall be a detriment to him to all eternity. The effects shall be felt in all his residence in heaven - not producing misery but attending him with the consciousness that he might have been raised to superior bliss in the eternal abode - The phrase here literally means, "he shall be mulcted." The word is a legal term, and means that he shall be fined, that is, he shall suffer detriment.
But he himself shall be saved - The apostle all along has supposed that the true foundation was laid Co1 3:11, and if that is laid, and the edifice is reared upon that, the person who does it shall be safe. There may be much error, and many false views of religion, and much imperfection, still the man that is building on the true foundation shall be safe. His errors and imperfections shall be removed, and he may occupy a lower place in heaven, but he shall be safe.
Yet so as by fire - ὡς διὰ πυρός hō s dia puros. This passage has greatly perplexed commentators; but probably without any good reason. The apostle does not say that Christians will be doomed to the fires of purgatory; nor that they will pass through fire; nor that they will be exposed to pains and punishment at all; but he "simply carries out the figure" which he commenced, and says that they will be saved, as if the action of fire had been felt on the edifice on which he is speaking. That is, as fire would consume the wood, hay, and stubble, so on the great Day everything that is erroneous and imperfect in Christiana shall be removed, and that which is true and genuine shall be preserved as if it had passed through fire. Their whole character and opinions shall be investigated; and that which is good shall be approved; and that which is false and erroneous be removed.
The idea is not that of a man whose house is burnt over his head and who escapes through the flames, nor that of a man who is subjected to the pains and fires of purgatory; but that of a man who had been spending his time and strength to little purpose; who had built, indeed, on the true foundation, but who had reared so much on it which was unsound, and erroneous, and false, that he himself would be saved with great difficulty, and with the loss of much of that reward which he had expected, as if the fire had passed over him and his works. The simple idea, therefore, is, that that which is genuine and valuable in his doctrines and works, shall be rewarded, and the man shall be saved; that which is not sound and genuine, shall be removed, and he shall suffer loss. Some of the fathers, indeed, admitted that this passage taught that all people would be subjected to the action of fire in the great conflagration with which the world shall close; that the wicked shall be consumed; and that the righteous are to suffer, some more and some less, according to their character. On passages like this, the Roman Catholic doctrine of purgatory is based. But we may observe:
(1) That this passage does not necessarily or naturally give any such idea. The interpretation stated above is the natural interpretation, and one which the passage will not only bear, but which it demands.
(2) If this passage would give any countenance to the absurd and unscriptural idea that the souls of the righteous at the Day of Judgment are to be re-united to their bodies, in order to be subjected to the action of intense heat, to be brought from the abodes of bliss and compelled to undergo the burning fires of the last conflagration, still it would give no countenance to the still more absurd and unscriptural opinion that those fires have been and are still burning; that all souls are to be subjected to them; and that they can be removed only by masses offered for the dead, and by the prayers of the living. The idea of danger and peril is, indeed, in this text; but the idea of personal salvation is retained and conveyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: work: Co1 3:12, Co1 3:13; Rev 3:18
he shall: Act 27:21, Act 27:44; Jo2 1:8
yet: Amo 4:11; Zac 3:2; Pe1 4:18; Jde 1:23
Geneva 1599
If any man's work shall be burned, he shall suffer loss: but (8) he himself shall be saved; yet so as by fire.
(8) He does not take away the hope of salvation from the unskilful and foolish builders, who hold fast the foundation, of which sort were those rhetoricians, rather than the pastors of Corinth. However, he adds an exception, that they must nonetheless suffer this trial of their work, and also abide the loss of their vain labours.
John Gill
If any man's work shall be burnt,.... If any minister's doctrine he has preached shall be destroyed and disappear, shall be disapproved of, and rejected by the churches, not being able, to bear the light and heat of the fire of God's word:
he shall suffer loss; of all his labour and pains he has been at, in collecting together such trifling, useless, and inconsistent things; and of all that glory and popular applause he might expect from men, on account of them, and which was the snare that drew him into such a way of preaching:
but he himself shall be saved; with an everlasting salvation; not by his ministerial labours, much less by his wood, hay, and stubble, which will be all burnt up; but through his being, notwithstanding all the imperfections of his ministry, upon the foundation Christ:
yet so as by fire; with much difficulty, and will be scarcely saved; see 1Pet 4:17 with great danger, loss, and shame; as a man that is burnt out of house and home, he escapes himself with his own life, but loses all about him: so the Syriac version reads it, , "as out of the fire": see Zech 3:2. Or the sense is, that he shall be tried by the fire of the word, and convinced by the light of it of the errors, irregularities, and inconsistencies of his ministry; either in his time of life and health, or on a death bed; and shall have all his wood, hay, and stubble burnt up, for nothing of this kind shall he carry with him in his judgment to heaven; only the gold, silver, and precious stones; and will find that the latter doctrines, and not the former, will only support him in the views of death and eternity.
John Wesley
He shall suffer loss - The loss of that peculiar degree of glory.
Robert Jamieson, A. R. Fausset and David Brown
If . . . be burnt--if any teacher's work consist of such materials as the fire will destroy [ALFORD].
suffer loss--that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation (1Cor 3:12; 2Jn 1:6).
saved; yet so as by fire--rather, "so as through fire" (Zech 3:2; Amos 4:11; Jude 1:23). "Saved, yet not without fire" (Rom 2:27) [BENGEL]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [ALFORD]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [BENGEL]; Mal 3:1-2; Mal 4:1, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [ALFORD]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare Phil 3:15).
3:163:16: Ո՞չ գիտէք եթէ տաճար էք Աստուծոյ, եւ Հոգի Աստուծոյ բնակեալ է ՚ի ձեզ[3672]։ [3672] Ոմանք. Եւ Հոգին Աստուծոյ։
16 Չգիտէ՞ք, որ Աստծու տաճար էք դուք, եւ Աստծու Հոգին է բնակւում ձեր մէջ:
16 Չէ՞ք գիտեր թէ Աստուծոյ տաճար էք դուք եւ Աստուծոյ Հոգին ձեր մէջ կը բնակի։
Ո՞չ գիտէք եթէ տաճար էք Աստուծոյ, եւ Հոգի Աստուծոյ բնակեալ է ի ձեզ:

3:16: Ո՞չ գիտէք եթէ տաճար էք Աստուծոյ, եւ Հոգի Աստուծոյ բնակեալ է ՚ի ձեզ[3672]։
[3672] Ոմանք. Եւ Հոգին Աստուծոյ։
16 Չգիտէ՞ք, որ Աստծու տաճար էք դուք, եւ Աստծու Հոգին է բնակւում ձեր մէջ:
16 Չէ՞ք գիտեր թէ Աստուծոյ տաճար էք դուք եւ Աստուծոյ Հոգին ձեր մէջ կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Разве не знаете, что вы храм Божий, и Дух Божий живет в вас?
3:16  οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν;
3:16. Οὐκ (Not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) ναὸς (a-temple) θεοῦ (of-a-Deity) ἐστὲ (ye-be) καὶ (and) τὸ (the-one) πνεῦμα (a-currenting-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) ὑμῖν (unto-ye) οἰκεῖ; (it-houseth-unto?"
3:16. nescitis quia templum Dei estis et Spiritus Dei habitat in vobisKnow you not that you are the temple of God and that the Spirit of God dwelleth in you?
16. Know ye not that ye are a temple of God, and the Spirit of God dwelleth in you?
Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you:

16: Разве не знаете, что вы храм Божий, и Дух Божий живет в вас?
3:16  οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν;
3:16. nescitis quia templum Dei estis et Spiritus Dei habitat in vobis
Know you not that you are the temple of God and that the Spirit of God dwelleth in you?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Еще более навлекает на себя ответственность тот, кто портить уже выстроенное здание, которое есть не иное что, как храм или жилище Самого Бога. - И дух Божий живет в вас. Эти слова Ап. прибавил для того, чтобы объяснить, каким образом верующие - каждый в отдельности и все вместе, как Церковь - стали жилищем Бога. Это сделалось, согласно обетованию Христа Спасителя, потому, что в них вселился Дух Божий (ср. Ин XIV:23: и 25). - Бог покарает - точнее: разорить (fqerei), как человек разоряет(fqeirei) храм Божий. - Свят, т. е. посвящен и принадлежит Богу. - Кого так строго осуждает здесь апостол? В Коринфе большинство христиан были, по выражению апостола, люди плотские, младенцы во Христе (III:1-4). К таким людям Ап. не мог обращаться с таким строгим приговором. Но было там некоторое число людей, которых Ап. называет душевными(II:14). Это были, так называемые, Христовы, увлекавшиеся мудростью века сего и привносившие ее в жизнь христианской общины. Этою мудростью они отравляли религиозно-нравственную жизнь коринфских христиан и портили так хорошо начатое Павлом и укрепленное Аполлосом дело устроения Церкви в Коринфе. - Почему Ап. не обращается прямо к виновникам разлада, а ко всей христианской Церкви? Потому, вероятно, что среди Церкви коринфской замечалось уже священное негодование против партии Христовых (ср. Флп III:2: "берегитесь псов, берегитесь злых делателей". Здесь Ап. не считает нужным употреблять подобных сильных фраз, потому что лжеучители имели менее успеха, чем в Филиппах).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Holiness Prescribed.A. D. 57.
16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

Here the apostle resumes his argument and exhortation, founding it on his former allusion, You are God's building, v. 9, and here, Know you not that you are the temple of God, and the Spirit of God dwelleth in you? If any man defile (corrupt and destroy) the temple of God, him shall God destroy (the same word is in the original in both clauses); for the temple of God is holy, which temple you are. It looks from other parts of the epistle, where the apostle argues to the very same purport (see ch. vi. 13-20), as if the false teachers among the Corinthians were not only loose livers, but taught licentious doctrines, and what was particularly fitted to the taste of this lewd city, on the head of fornication. Such doctrine was not to be reckoned among hay and stubble, which would be consumed while the person who laid them on the foundation escaped the burning; for it tended to corrupt, to pollute, and destroy the church, which was a building erected for God, and consecrated to him, and therefore should be kept pure and holy. Those who spread principles of this sort would provoke God to destroy them. Note, Those who spread loose principles, that have a direct tendency to pollute the church of God, and render it unholy and unclean, are likely to bring destruction on themselves. It may be understood also as an argument against their discord and factious strifes, division being the way to destruction. But what I have been mentioning seems to be the proper meaning of the passage: Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? It may be understood of the church of Corinth collectively, or of every single believer among them; Christian churches are temples of God. He dwells among them by his Holy Spirit. They are built together for a habitation of God through the Spirit, Eph. ii. 22. Every Christian is a living temple of the living God. God dwelt in the Jewish temple, took possession of it, and resided in it, by that glorious cloud that was the token of his presence with that people. So Christ by his Spirit dwells in all true believers. The temple was devoted and consecrated to God, and set apart from every common to a holy use, to the immediate service of God. So all Christians are separated from common uses, and set apart for God and his service. They are sacred to him--a very good argument this against all fleshly lusts, and all doctrines that give countenance to them. If we are the temples of God, we must do nothing that shall alienate ourselves from him, or corrupt and pollute ourselves, and thereby unfit ourselves for his use; and we must hearken to no doctrine nor doctor that would seduce us to any such practices. Note, Christians are holy by profession, and should be pure and clean both in heart and conversation. We should heartily abhor, and carefully avoid, what will defile God's temple, and prostitute what ought to be sacred to him.
Adam Clarke: Commentary on the Bible - 1831
3:16: Ye are the temple of God - The apostle resumes here what he had asserted in Co1 3:9 : Ye are God's building. As the whole congregation of Israel were formerly considered as the temple and habitation of God, because God dwelt among them, so here the whole Church of Corinth is called the temple of God, because all genuine believers have the Spirit of God to dwell in them; and Christ has promised to be always in the midst even of two or three who are gathered together in his name. Therefore where God is, there is his temple.
Albert Barnes: Notes on the Bible - 1834
3:16: Know ye not ... - The apostle here carries forward and completes the figure which he had commenced in regard to Christians. His illustrations had been drawn from architecture; and he here proceeds to say that Christians are that building (see Co1 3:9): that they were the sacred temple which God had reared; and that, therefore, they should be pure and holy. This is a practical application of what he had been before saying.
Ye are the temple of God - This is to be understood of the community of Christians, or of the church, as being the place where God dwells on the earth. The idea is derived from the mode of speaking among the Jews, where they are said often in the Old Testament to be the temple and the habitation of God. And the allusion is probably to the fact that God dwelt by a visible symbol - "the Shechinah" - in the temple, and that His abode was there. As He dwelt there among the Jews; as He had there a temple - a dwelling place, so he dwells among Christians. they are His temple, the place of His abode. His residence is with them; and He is in their midst. This figure the apostle Paul several times uses, Co1 6:19; Co2 6:16; Eph 2:20-22. A great many passages have been quoted by Eisner and Wetstein, in which a virtuous mind is represented as the temple of God, and in which the obligation to preserve that inviolate and unpolluted is enforced. The figure is a beautiful one, and very impressive. A temple was an edifice erected to the service of God. The temple at Jerusalem was not only most magnificent, but was regarded as most sacred:
(1) From the fact that it was devoted to his service; and,
(2) From the fact that it was the special residence of Yahweh.
Among the pagan also, temples were regarded as sacred. They were supposed to be inhabited by the divinity to whom they were dedicated. They were regarded, as inviolable. Those who took refuge there were safe. It was a crime of the highest degree to violate a temple, or to tear a fugitive who had sought protection there from the altar. So the apostle says of the Christian community. They were regarded as his temple - God dwelt among them - and they should regard themselves as holy, and as consecrated to his service. And so it is regarded as a species of sacrilege to violate the temple, and to devote it to other uses, Co1 6:19; see Co1 3:17.
And that the Spirit of God - The Holy Spirit, the third person of the Trinity. This is conclusively proved by Co1 6:19, where he is called "the Holy Ghost."
Dwelleth in you - As God dwelt formerly in the tabernacle, and afterward in the temple, so His Spirit now dwells among Christians - This cannot mean:
(1) That the Holy Spirit is "personally united" to Christians, so as to form a personal union; or,
(2) That there is to Christians any communication of his nature or personal qualities; or,
(3) That there is any union of "essence," or "nature" with them, for God is present in all places, and can, as God, be no more present at one place than at another.
The only sense in which he can be especially present in any place is by His "influence," or "agency." And the idea is one which denotes agency, influence, favor, special regard; and in that sense only can he be present with his church. The expression must mean:
(1) That the church is the seat of His operations, the field or abode on which He acts on earth;
(2) That His influences are there, producing the appropriate effects of His agency, love, joy, peace, long-suffering, etc.; Gal 5:22-23;
(3) that He produces consolations there, that he sustains and guides His people;
(4) That they are regarded as dedicated or consecrated to Him;
(5) That they are especially dear to Him - that He loves them, and thus makes His abode with them. See the note at Joh 14:23.
("These words import the actual presence and inhabitation of the Spirit himself. The fact is plainly attested, but it is mysterious, and cannot be distinctly explained. In respect of His essence, He is as much present with unbelievers as with believers. His dwelling in the latter must therefore signify, that He manifests himself, in their souls, in a special manner; that He exerts there His gracious power, and produces effects which other people do not experience - We may illustrate His presence with them, as distinguished from His presence with people in general, by supposing the vegetative power of the earth to produce, in the surrounding regions, only common and worthless plants, but to throw out, in a select spot, all the riches and beauty of a cultivated garden" - Dick's Theology, Vol. III. p. 287.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: Know: Co1 5:6, Co1 6:2, Co1 6:3, Co1 6:9, Co1 6:16, Co1 6:19, Co1 9:13, Co1 9:24; Rom 6:3; Jam 4:4
ye are: Co2 6:16; Eph 2:21, Eph 2:22; Heb 3:6; Pe1 2:5
the Spirit: Eze 36:27; Joh 14:17; Rom 8:11; Ti2 1:14; Jo1 4:12, Jo1 4:15, Jo1 4:16
Geneva 1599
(9) Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you?
(9) Continuing still in the metaphor of building, he teaches us that this ambition is not only vain, but also sacrilegious: for he says that the Church is as it were the Temple of God, which God has as it were consecrated to himself by his Spirit. Then turning himself to these ambitious men, he shows that they profane the Temple of God, because those vain arts in which they please themselves so much are, as he teaches, many pollutions of the holy doctrine of God, and the purity of the Church. This wickedness will not go unpunished.
John Gill
Know ye not that ye are the temple of God,.... The apostle having spoken of the saints as God's building, of himself as a wise master builder, of Christ as the only foundation, and of various doctrines as the materials laid thereon, proceeds to observe to this church, and the members of it, that they being incorporated together in a Gospel church state, were the temple of God; and which was what they could not, or at least ought not, to be ignorant of: and they are so called, in allusion to Solomon's temple; which as it was a type of the natural, so of the mystical body of Christ. There is an agreement between that and the church of Christ, in its maker, matter, situation, magnificence, and holiness; and the church is said to be the temple of God, because it is of his building, and in which he dwells: what the apostle here says of the saints at Corinth, the Jewish doctors say of the Israelites (n), , "the temple of the Lord are ye"; and which being usually said of them in the apostle's time, he may refer unto; and much better apply to the persons he does, of which the indwelling of the Spirit was the evidence:
and that the Spirit of God dwelleth in you: in particular members, as a spirit of regeneration, sanctification, faith, and adoption, and as the earnest and pledge of their future glory; in their ministers to fit and qualify them for their work, and carry them through it; and in the whole church, to bless the word and ordinances, for their growth, comfort, and establishment. This furnishes out a considerable proof of the deity and distinct personality of the Spirit, since this is mentioned as an evidence of the saints being the temple of God, which would not be one, if the Spirit was not God, who dwells therein; and since a temple is sacred to deity, and therefore if he dwells here as in a temple, he must dwell here as God; and since he is mentioned as distinct from God, whose Spirit he is, and dwelling, a personal action is ascribed to him, he must be a distinct divine person.
(n) R. Alshech in Hag. ii. 5.
John Wesley
Ye - All Christians. Are the temple of God - The most noble kind of building, 1Cor 3:9.
Robert Jamieson, A. R. Fausset and David Brown
Know ye not--It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."
ye--all Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" (1Pet 2:5) individually.
God . . . Spirit--God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells (1Cor 6:19; Jn 4:23-24). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual (Lk 1:10; Lk 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (Mal 1:11; Mt 18:20; 1Pet 2:5) [VITRINGA].
3:173:17: Եթէ ոք զտաճար Աստուծոյ ապականէ, ապականեսցէ՛ զնա Աստուած. զի տաճար Աստուծոյ սո՛ւրբ է, որ էք դո՛ւք[3673]։ [3673] Օրինակ մի. Զի տաճարն Աստուծոյ... որ է դուք։
17 Եթէ մէկն Աստծու տաճարն ապականի, Աստուած էլ նրան պիտի ապականի. որովհետեւ սուրբ է Աստծու տաճարը, որը դուք էք:
17 Եթէ մէկը Աստուծոյ տաճարը ապականէ, Աստուած ալ զանիկա պիտի ապականէ, վասն զի Աստուծոյ տաճարը սուրբ է եւ դուք էք այդ տաճարը։
Եթէ ոք զտաճար Աստուծոյ ապականէ, ապականեսցէ զնա Աստուած. զի տաճար Աստուծոյ սուրբ է, որ էք դուք:

3:17: Եթէ ոք զտաճար Աստուծոյ ապականէ, ապականեսցէ՛ զնա Աստուած. զի տաճար Աստուծոյ սո՛ւրբ է, որ էք դո՛ւք[3673]։
[3673] Օրինակ մի. Զի տաճարն Աստուծոյ... որ է դուք։
17 Եթէ մէկն Աստծու տաճարն ապականի, Աստուած էլ նրան պիտի ապականի. որովհետեւ սուրբ է Աստծու տաճարը, որը դուք էք:
17 Եթէ մէկը Աստուծոյ տաճարը ապականէ, Աստուած ալ զանիկա պիտի ապականէ, վասն զի Աստուծոյ տաճարը սուրբ է եւ դուք էք այդ տաճարը։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Если кто разорит храм Божий, того покарает Бог: ибо храм Божий свят; а этот [храм] --вы.
3:17  εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.
3:17. εἴ (If) τις (a-one) τὸν (to-the-one) ναὸν (to-a-temple) τοῦ (of-the-one) θεοῦ (of-a-Deity) φθείρει, (it-degradeth,"φθερεῖ (it-shall-degrade) τοῦτον (to-the-one-this,"ὁ (the-one) θεός: (a-Deity) ὁ (the-one) γὰρ (therefore) ναὸς (a-temple) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἅγιός (hallow-belonged) ἐστιν, (it-be,"οἵτινές (which-ones) ἐστε (ye-be) ὑμεῖς. (ye)
3:17. si quis autem templum Dei violaverit disperdet illum Deus templum enim Dei sanctum est quod estis vosBut if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are.
17. If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, which ye are.
If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are:

17: Если кто разорит храм Божий, того покарает Бог: ибо храм Божий свят; а этот [храм] --вы.
3:17  εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.
3:17. si quis autem templum Dei violaverit disperdet illum Deus templum enim Dei sanctum est quod estis vos
But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:17: If any man defile the temple - This clause is not consistently translated. Ει τις τον ναον του Θεου φθειρει, φθερει τουτον ὁ Θεος If any man destroy the temple of God, him will God destroy. The verb is the same in both clauses. If any man injure, corrupt, or destroy the Church of God by false doctrine, God will destroy him - will take away his part out of the book of life. This refers to him who wilfully opposes the truth; the erring, mistaken man shall barely escape; but the obstinate opposer shall be destroyed. The former shall be treated leniently; the latter shall have judgment without mercy.
Albert Barnes: Notes on the Bible - 1834
3:17: If any man defile ... - Or, "destroy, corrupt" (φθείρει phtheirei). The Greek word is the same in both parts of the sentence. "If any man 'destroy' the temple of God, God shall 'destroy' him." This is presented in the form of an adage or proverb. And the truth here stated is based on the fact that the temple of God was inviolable. That temple was holy; and if any man subsequently destroyed it, it might be presumed that God would destroy him. The figurative sense is, "If any man by his doctrines or precepts shall pursue such a course as tends to destroy the church, God shall severely punish him.
For the temple of God is holy - The temple of God is to be regarded as sacred and inviolable. This was unquestionably the common opinion among the Jews respecting the temple at Jerusalem; and it was the common doctrine of the Gentiles respecting their temples. Sacred places were regarded as inviolable; and this general truth Paul applies to the Christian church in general - Locke supposes that Paul had particular reference here to the false teachers in Corinth. But the expression, "if any man," is equally applicable to all other false teachers as to him.
Which temple ye are - This proves that though Paul regarded them as lamentably corrupt in some respects, he still regarded them as a true church - as a part of the holy temple of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: any: Co1 6:18-20; Lev 15:31, Lev 20:3; Num 19:20; Psa 74:3, Psa 79:1; Eze 5:11, Eze 7:22; Eze 23:38, Eze 23:39; Zep 3:4
defile: or
destroy: for, Gen 28:17; Exo 3:5; Ch1 29:3; Psa 93:5, Psa 99:9; Isa 64:11; Eze 43:12
Geneva 1599
If any man (f) defile the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are.
(f) Defiles it and makes it unclean, being holy: and surely they do defile it, by Paul's judgment, who by fleshly eloquence defile the purity of the Gospel.
John Gill
If any man defile the temple of God,.... By the wisdom of the world, through philosophy, and vain deceit; by bringing in false doctrines, errors, and heresies, and hereby corrupt their minds from the simplicity that is in Christ; and make rents, factions, and divisions among them:
him shall God destroy; body and soul in hell; for as their wicked principles and heretical notions are pernicious to others, they are damnable to themselves, and will bring upon them that judgment which lingereth not, and that damnation which slumbereth not. The false prophet, as well as the beast, and the devil, shall be cast into the lake of fire and brimstone. God is not only an avenger of all immoralities committed against his righteous law, but of all false doctrine and false worship, and of everything that is contrary to the Gospel, and to the order and ordinances of it. The reason of this is,
for the temple of God is holy; alluding to the holiness of Solomon's temple,
"into which a man might not go with his staff, nor with his shoes on, nor with his purse, nor with dust upon his feet, nor might he make it a thoroughfare, and much less spit in it (o).''
And yet, how was it polluted in our Lord's time by the Jews, who made it a den of thieves, instead of an house of prayer?
which temple ye are. This is added for further confirmation, and to assert their holiness in doctrine, worship, and conversation, and to deter the false teachers from making use of any means to corrupt them in either.
(o) Misn. Beracot, c. 9. sect. 5.
John Wesley
If any man destroy the temple of God - Destroy a real Christian, by schisms, or doctrines fundamentally wrong. Him shall God destroy - He shall not be saved at all; not even as through the fire."
Robert Jamieson, A. R. Fausset and David Brown
If any . . . defile . . . destroy--rather as the Greek verb is the same in both cases, "destroy . . . destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple (Lev 16:2; Dan 5:2-3, Dan 5:30), so eternal death is the penalty of marring the spiritual temple--the Church. The destroyers here (1Cor 3:16-17), are distinct from the unwise or unskilful builders (1Cor 3:12, 1Cor 3:15); the latter held fast the "foundation" (1Cor 3:11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on 1Cor 3:10), [ESTIUS and NEANDER]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" (Ex 19:6; 1Pet 2:9; Rev_ 1:6). As the Aaronic priests were doomed to die if they violated the old temple (Ex 28:43), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (Heb 12:14; Heb 10:26, Heb 10:31).
holy--inviolable (Hab 2:20).
which temple ye are--rather, "the which (that is, holy) are ye" [ALFORD], and, therefore, want of holiness on the part of any of you (or, as ESTIUS, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. GROTIUS supports English Version.
3:183:18: Մի՛ ոք զանձն խաբեսցէ. եթէ ոք կամիցի ՚ի ձէնջ իմաստուն լինել՝ յաշխարհիս յայսմիկ, յիմա՛ր լիցի՝ զի եղիցի իմաստուն[3674]։ [3674] Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Ատտիկեցի է կանոնս։ Ոմանք. Զանձինս խաբեսցէ, եթէ ոք կամեսցի... յաշխարհի յայսմիկ։
18 Թող ոչ ոք ինքն իրեն չխաբի: Եթէ ձեզնից մէկը կարծում է, թէ ինքը իմաստուն է այս աշխարհում, յիմար թող լինի, որպէսզի իմաստուն դառնայ.
18 Չըլլայ որ մէկը ինքզինք խաբէ։ Եթէ ձեզմէ մէկը զինք իմաստուն սեպէ այս աշխարհի մէջ, թող յիմար ըլլայ՝ որպէս զի իմաստուն ըլլայ։
Մի՛ ոք զանձն խաբեսցէ. եթէ ոք կամիցի ի ձէնջ իմաստուն լինել յաշխարհիս յայսմիկ, յիմար լիցի, զի եղիցի իմաստուն:

3:18: Մի՛ ոք զանձն խաբեսցէ. եթէ ոք կամիցի ՚ի ձէնջ իմաստուն լինել՝ յաշխարհիս յայսմիկ, յիմա՛ր լիցի՝ զի եղիցի իմաստուն[3674]։
[3674] Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Ատտիկեցի է կանոնս։ Ոմանք. Զանձինս խաբեսցէ, եթէ ոք կամեսցի... յաշխարհի յայսմիկ։
18 Թող ոչ ոք ինքն իրեն չխաբի: Եթէ ձեզնից մէկը կարծում է, թէ ինքը իմաստուն է այս աշխարհում, յիմար թող լինի, որպէսզի իմաստուն դառնայ.
18 Չըլլայ որ մէկը ինքզինք խաբէ։ Եթէ ձեզմէ մէկը զինք իմաստուն սեպէ այս աշխարհի մէջ, թող յիմար ըլլայ՝ որպէս զի իմաստուն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Никто не обольщай самого себя. Если кто из вас думает быть мудрым в веке сем, тот будь безумным, чтобы быть мудрым.
3:18  μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῶ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός.
3:18. Μηδεὶς (Lest-moreover-one) ἑαυτὸν (to-self) ἐξαπατάτω: (it-should-out-delude-unto) εἴ (if) τις (a-one) δοκεῖ (it-thinketh-unto) σοφὸς (wisdomed) εἶναι (to-be) ἐν (in) ὑμῖν (unto-ye) ἐν (in) τῷ (unto-the-one) αἰῶνι (unto-an-age) τούτῳ, (unto-the-one-this,"μωρὸς (dulled) γενέσθω , ( it-should-have-had-became ,"ἵνα (so) γένηται ( it-might-have-had-became ) σοφός, (wisdomed,"
3:18. nemo se seducat si quis videtur inter vos sapiens esse in hoc saeculo stultus fiat ut sit sapiensLet no man deceive himself. If any man among you seem to be wise in this world, let him become a fool, that he may be wise.
18. Let no man deceive himself. If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise.
Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise:

18: Никто не обольщай самого себя. Если кто из вас думает быть мудрым в веке сем, тот будь безумным, чтобы быть мудрым.
3:18  μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῶ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός.
3:18. nemo se seducat si quis videtur inter vos sapiens esse in hoc saeculo stultus fiat ut sit sapiens
Let no man deceive himself. If any man among you seem to be wise in this world, let him become a fool, that he may be wise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: Источник только что указанного зла заключается в следующем. Некоторые люди, правильнее проповедники, выступают среди коринфян с мудростью этого века, тщеславясь своею способностью рассуждать как философы. Отсюда, разумеется, они заставляют своих слушателей отступать от того пути, на каком они были поставлены Ап. Павлом и Аполлосом. Ап. увещевает читателей не увлекаться этой светской мудростью, даже отказаться от нее, стать безумным во мнении мирских философов, чтобы сделаться действительными мудрецами в христианском смысле. Поступать так необходимо, потому что к этому призывает уже Св. Писание. В книге Иова (V:13) мудрецы представляются уже такими, которые попадают в свои собственные сети. След., здесь говорится о ничтожестве результатов чисто-человеческой мудрости. Далее (Пс ХСІІІ:11) говорится о том, что чисто-человеческая мудрость ничтожна и по самому своему существу. Конечно, Ап. имеет здесь в виду тот случай, когда мудрость человеческая берет на себя смелость найти средства к искуплению человечества и дать человеку спасение. Посильные же труды мудрости человеческой Ап. одобряет (Флп IV:8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Humility Prescribed.A. D. 57.
18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain.

Here he prescribes humility, and a modest opinion of themselves, for the remedy of the irregularities in the church of Corinth, the divisions and contests among them: "Let no man deceive himself, v. 18. Do not be led away from the truth and simplicity of the gospel by pretenders to science and eloquence, by a show of deep learning, or a flourish of words, by rabbis, orators, or philosophers." Note, We are in great danger of deceiving ourselves when we have too high an opinion of human wisdom and arts; plain and pure Christianity will be likely to be despised by those who can suit their doctrines to the corrupt taste of their hearers, and set them off with fine language, or support them with a show of deep and strong reasoning. But he who seems to be wise must become a fool that he may be wise. He must be sensible of his own ignorance, and lament it; he must distrust his own understanding, and not lean on it. To have a high opinion of our wisdom is but to flatter ourselves, and self-flattery is the very next step to self-deceit. The way to true wisdom is to sink our opinion of our own to a due level, and be willing to be taught of God. He must become a fool who would be truly and thoroughly wise. The person who resigns his own understanding, that he may follow the instruction of God, is in the way to true and everlasting wisdom. The meek will he guide in judgment, the meek will he teach his way, Ps. xxv. 9. He that has a low opinion of his own knowledge and powers will submit to better information; such a person may be informed and improved by revelation: but the proud man, conceited of his own wisdom and understanding, will undertake to correct even divine wisdom itself, and prefer his own shallow reasonings to the revelations of infallible truth and wisdom. Note, We must abase ourselves before God if we would be either truly wise or good: For the wisdom of this world is foolishness with God, v. 19. The wisdom which worldly men esteem (policy, philosophy, oratory) is foolishness with God. It is so in a way of comparison with his wisdom. He chargeth his angels with folly (Job iv. 18), and much more the wisest among the children of men. His understanding is infinite, Ps. cxlvii. 5. There can be no more comparison between his wisdom and ours than between his power and being and ours. There is no common measure by which to compare finite and infinite. And much more is the wisdom of man foolishness with God when set in competition with his. How justly does he despise, how easily can he baffle and confound it! He taketh the wise in their own craftiness (Job v. 13), he catches them in their own nets, and entangles them in their own snares: he turns their most studies, plausible, and promising schemes against themselves, and ruins them by their own contrivance. Nay, He knows the thoughts of the wise, that they are vain (v. 20), that they are vanity, Ps. xciv. 11. Note, God has a perfect knowledge of the thoughts of men, the deepest thoughts of the wisest men, their most secret counsels and purposes: nothing is hidden from him, but all things are naked and bare before him, Heb. iv. 13. And he knows them to be vanity. The thoughts of the wisest men in the world have a great mixture of vanity, of weakness and folly, in them; and before God their wisest and best thoughts are very vanity, compared, I mean, with his thoughts of things. And should not all this teach us modesty, diffidence in ourselves, and a deference to the wisdom of God, make us thankful for his revelations, and willing to be taught of God, and not be led away by specious pretences to human wisdom and skill, from the simplicity of Christ, or a regard to his heavenly doctrine? Note, He who would be wise indeed must learn of God, and not set his own wisdom up in competition with God's.
Adam Clarke: Commentary on the Bible - 1831
3:18: If any man among you seemeth to be wise - Ει τις δοκει σοφος ειναι· If any pretend or affect to be wise. This seems to refer to some individual in the Church of Corinth, who had been very troublesome to its peace and unity: probably Diotrephes (see on Co1 1:14 (note)) or some one of a similar spirit, who wished to have the pre-eminence, and thought himself wiser than seven men that could render a reason. Every Christian Church has less or more of these.
Let him become a fool - Let him divest himself of his worldly wisdom, and be contented to be called a fool, and esteemed one, that he may become wise unto salvation, by renouncing his own wisdom, and seeking that which comes from God. But probably the apostle refers to him who, pretending to great wisdom and information, taught doctrines contrary to the Gospel; endeavoring to show reasons for them, and to support his own opinions with arguments which he thought unanswerable. This man brought his worldly wisdom to bear against the doctrines of Christ; and probably through such teaching many of the scandalous things which the apostle reprehends among the Corinthians originated.
Albert Barnes: Notes on the Bible - 1834
3:18: Let no man deceive himself - The apostle here proceeds to make a practical application of the truths which he had stated, and to urge on them humility, and to endeavor to repress the broils and contentions into which they had fallen. Let no man be puffed up with a vain conceit of his own wisdom, for this had been the real cause of all the evils which they had experienced. Grotius renders this, "See that you do not attribute too much to your wisdom and learning, by resting on it, and thus deceive your own selves." "All human philosophy," says Grotius, "that is repugnant to the gospel is but vain deceit" - Probably there were many among them who would despise this admonition as coming from Paul, but he exhorts them to take care that they did not deceive themselves. We are taught here:
(1) The danger of self-deception - a danger that besets all on the subject of religion.
(2) the fact that false philosophy is the most fruitful source of self-deception in the business of religion. So it was among the Corinthians; and so it has been in all ages since.
If any man among you - Any teacher, whatever may be his rank or his confidence in his own abilities; or any private member of the church.
Seemeth to be wise - Seems to himself; or is thought to be, has the credit, or reputation of being wise. The word "seems" δοκεῖ dokei implies this idea - if anyone seems, or is supposed to be a man of wisdom; if this is his reputation; and if he seeks that this should be his reputation among people. See instances of this construction in Bloomfield.
In this world - In this "age," or "world" (ἐν τῷ αἰῶν τούτῳ en tō aiō n toutō). There is considerable variety in the interpretation of this passage among critics. It may be taken either with the preceding or the following words. Origen, Cyprian, Beza, Grotius, Hammond, and Locke adopt the latter method, and understand it thus: "If any man among you thinks himself to be wise, let him not hesitate to be a fool in the opinion of this age in order that he may be truly wise" - But the interpretation conveyed in our translation, is probably the correct one. "If any man has the reputation of wisdom among the people of this generation, and prides himself on it," etc. If he is esteemed wise in the sense in which the people of this world are, as a philosopher, a man of science, learning, etc.
Let him become a fool -
(1) Let him be willing to be regarded as a fool.
(2) let him sincerely embrace this gospel, which will inevitably expose him to the charge of being a fool.
(3) let all his earthly wisdom be esteemed in his own eyes as valueless and as folly in the great matters of salvation.
That he may be wise - That he may have true wisdom - that which is of God. It is implied here:
(1) That the wisdom of this world will not make a man truly wise.
(2) that a "reputation" for wisdom may contribute nothing to a man's true wisdom, but may stand in the way of it.
(3) that for such a man to embrace the gospel it is necessary that he should be willing to cast away dependence on his own wisdom, and come with the temper of a child to the Saviour.
(4) that to do this will expose him to the charge of folly, and the derision of those who are wise in their own conceit.
(5) that true wisdom is found only in that science which teaches people to live unto God, and to be prepared for death and for heaven - and that science is found only in the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: deceive: Co1 6:9, Co1 15:33; Pro 5:7; Isa 44:20; Jer 37:9; Luk 21:8; Gal 6:3, Gal 6:7; Eph 5:6; Ti2 3:13; Tit 3:3; Jam 1:22, Jam 1:26; Jo1 1:8
If: Co1 1:18-21, Co1 4:10, Co1 8:1, Co1 8:2; Pro 3:5, Pro 3:7, Pro 26:12; Isa 5:21; Jer 8:8; Rom 11:25; Rom 12:16
let: Mat 18:4; Mar 10:15; Luk 18:17
Geneva 1599
(10) Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
(10) He concludes by the opposite, that they profess pure wisdom in the Church of God, who refuse and cast away all those vanities of men. Further, if they are mocked by the world, it is sufficient for them that they are wise according to the wisdom of God, and as he will have them to be wise.
John Gill
Let no man deceive himself,.... With vain notions of serving God and religion, and of doing the churches good by his carnal and worldly wisdom, and with false hopes of escaping the vengeance of God for sowing the tares of error, heresy, and discord among his people.
If any man among you seemeth to be wise in this world; either a member of them, or a preacher among them, who thought himself wise in worldly wisdom; or was desirous to be thought so by others; or would be a truly wise man in this world, whilst he lives in it, and before he goes out of it:
let him become a fool that he may be wise; not that, properly speaking, folly is the way to wisdom; but that that man that would be wise in a spiritual sense, must first learn to know himself; must be convinced of, and acknowledge his own folly, embrace the Gospel of Christ, which is esteemed foolishness by the world; submit to the ordinances of Christ, which are despised by men; and take up the cross of Christ, and follow him, bear reproach and persecution for his sake, than which nothing is more ridiculous with carnal men: he must deny his worldly wisdom, his carnal and righteous self, and wholly rest and rely on Christ, and his righteousness, for eternal life and happiness, and so will he become truly wise unto salvation. The Jews (p) have a saying,
"that everyone , "that makes himself a fool", for the words of the law, at the end, shall be exalted.''
(p) Raya Mehimua in Zohar in Numb. fol. 104. 2.
John Wesley
Let him become a fool in this world - Such as the world accounts so. That he may become wise - In God's account.
Robert Jamieson, A. R. Fausset and David Brown
seemeth--that is, is, and is regarded by himself and others.
wise in this world--wise in mere worldly wisdom (1Cor 1:20).
let him become a fool--by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [ALFORD]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [ESTIUS].
3:193:19: Զի իմաստութիւն աշխարհիս այսորիկ՝ յիմարութի՛ւն է առաջի Աստուծոյ. քանզի գրեալ է, թէ որ ըմբռնէ զիմաստունս ՚ի խորագիտութեան իւրեանց[3675]։ [3675] Ոմանք. Որ ըմբռնէն զիմաս՛՛։
19 որովհետեւ այս աշխարհի իմաստութիւնը յիմարութիւն է Աստծու առաջ. քանզի գրուած է, թէ՝ ինքն է, որ բռնում է իմաստուններին իրենց խորագիտութեան մէջ:
19 Վասն զի այս աշխարհի իմաստութիւնը Աստուծոյ առջեւ յիմարութիւն է. վասն զի գրուած է թէ «Անիկա իմաստունները իրենց խորամանկութեան մէջ կը բռնէ»։
Զի իմաստութիւն աշխարհիս այսորիկ յիմարութիւն է առաջի Աստուծոյ, քանզի գրեալ է, թէ` Որ ըմբռնէ զիմաստունս ի խորագիտութեան իւրեանց:

3:19: Զի իմաստութիւն աշխարհիս այսորիկ՝ յիմարութի՛ւն է առաջի Աստուծոյ. քանզի գրեալ է, թէ որ ըմբռնէ զիմաստունս ՚ի խորագիտութեան իւրեանց[3675]։
[3675] Ոմանք. Որ ըմբռնէն զիմաս՛՛։
19 որովհետեւ այս աշխարհի իմաստութիւնը յիմարութիւն է Աստծու առաջ. քանզի գրուած է, թէ՝ ինքն է, որ բռնում է իմաստուններին իրենց խորագիտութեան մէջ:
19 Վասն զի այս աշխարհի իմաստութիւնը Աստուծոյ առջեւ յիմարութիւն է. վասն զի գրուած է թէ «Անիկա իմաստունները իրենց խորամանկութեան մէջ կը բռնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: Ибо мудрость мира сего есть безумие пред Богом, как написано: уловляет мудрых в лукавстве их.
3:19  ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῶ θεῶ ἐστιν· γέγραπται γάρ, ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν·
3:19. ἡ (the-one) γὰρ (therefore) σοφία (a-wisdoming-unto) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου (of-the-one-this) μωρία (a-dulling-unto) παρὰ (beside) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἐστίν: (it-be) γέγραπται (it-had-come-to-be-scribed) γάρ (therefore," Ὁ ( The-one ) δρασσόμενος ( grasping ) τοὺς ( to-the-ones ) σοφοὺς ( to-wisdomed ) ἐν ( in ) τῇ ( unto-the-one ) πανουργίᾳ ( unto-an-all-working-unto ) αὐτῶν : ( of-them )
3:19. sapientia enim huius mundi stultitia est apud Deum scriptum est enim conprehendam sapientes in astutia eorumFor the wisdom of this world is foolishness with God. For it is written: I will catch the wise in their own craftiness.
19. For the wisdom of this world is foolishness with God. For it is written, He that taketh the wise in their craftiness:
For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness:

19: Ибо мудрость мира сего есть безумие пред Богом, как написано: уловляет мудрых в лукавстве их.
3:19  ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῶ θεῶ ἐστιν· γέγραπται γάρ, ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν·
3:19. sapientia enim huius mundi stultitia est apud Deum scriptum est enim conprehendam sapientes in astutia eorum
For the wisdom of this world is foolishness with God. For it is written: I will catch the wise in their own craftiness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:19: The wisdom of this world - Whether it be the pretended deep and occult wisdom of the rabbins, or the wire-drawn speculations of the Grecian philosophers, is foolishness with God; for as folly consists in spending time, strength, and pains to no purpose, so these may be fitly termed fools who acquire no saving knowledge by their speculations. And is not this the case with the major part of all that is called philosophy, even in the present day? Has one soul been made wise unto salvation through it? Are our most eminent philosophers either pious or useful men? Who of them is meek, gentle, and humble! Who of them directs his researches so as to meliorate the moral condition of his fellow creatures? Pride, insolence, self-conceit, and complacency, with a general forgetfulness of God, contempt for his word, and despite for the poor, are their general characteristics.
He taketh the wise in their own craftiness - This is a quotation from Job 5:13, and powerfully shows what the wisdom of this world is: it is a sort of craft, a subtle trade, which they carry on to wrong others and benefit themselves; and they have generally too much cunning to be caught by men; but God often overthrows them with their own devisings. Paganism raised up persecution against the Church of Christ, in order to destroy it: this became the very means of quickly spreading it over the earth, and of destroying the whole pagan system. Thus the wise were taken in their own craftiness.
Albert Barnes: Notes on the Bible - 1834
3:19: For the wisdom of this world - That which is esteemed to be wisdom by the people of this world on the subject of religion. It does not mean that true wisdom is foolishness with him. It does not mean that science, and prudence, and law - that the knowledge of his works - that astronomy, and medicine, and chemistry, are regarded by him as folly, and as unworthy the attention of people. God is the friend of truth on all subjects; and he requires us to become acquainted with his works, and commends those who search them, Psa 92:4; Psa 111:2. But the apostle refers here to that which was esteemed to be wisdom among the ancients, and in which they so much prided themselves, their vain, self-confident, and false opinions on the subject of religion; and especially those opinions when they were opposed to the simple but sublime truths of Revelation. See the note at Co1 1:20-21.
Is foolishness with God - Is esteemed by him to be folly. See the note at Co1 1:20-24.
For it is written ... - Job 5:13. The word rendered "taketh" here denotes to clench with the fist, gripe, grasp. And the sense is:
(1) However crafty, or cunning, or skillful they may be; however self-confident, yet that they cannot deceive or impose upon God. He can thwart their plans, overthrow their schemes, defeat their counsels, and foil them in their enterprises, Job 5:12.
(2) he does it by their own cunning or craftiness. He allows them to involve themselves in difficulties or to entangle each other. He makes use of even their own craft and cunning to defeat their counsels. He allows the plans of one wise man to come in conflict with those of another, and thus to destroy one another. Honesty in religion, as in everything else, is the best policy; and a man who pursues a course of conscientious integrity may expect the protection of God. But he who attempts to carry his purposes by craft and intrigue - who depends on skill and cunning instead of truth and honesty, will often find that he is the prey of his own cunning and duplicity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: the wisdom: Co1 1:19, Co1 1:20, Co1 2:6; Isa 19:11-14, Isa 29:14-16, Isa 44:25; Rom 1:21, Rom 1:22
For: Job 5:13
He: Exo 1:10, Exo 18:11; Sa2 15:31, Sa2 16:23, Sa2 17:14, Sa2 17:23; Est 7:10; Psa 7:14, Psa 7:15; Psa 9:15, Psa 9:16, Psa 141:10
Geneva 1599
For the wisdom of this world is foolishness with God. For it is written, He (g) taketh the wise in their own craftiness.
(g) Be they ever so crafty, yet the Lord will take them when he will discover their treachery.
John Gill
For the wisdom of this world is foolishness with God,.... The wisdom of the Jewish, or Gentile world. It is had in no account with him; it is despised and neglected by him; he makes it foolish, destroys it, and brings it to nothing; he lays it aside as useless, to make men wise unto salvation, and by the foolishness of preaching saves them that believe; he passes by the wise and prudent, and hides the things of the Gospel from them; so, that, with all their learning and wisdom, they can neither apprehend nor comprehend the mysteries of grace, whilst he reveals them unto babes, and chooses the foolish things of this world to spread the knowledge of himself, his Son, his Gospel, and the truths of it, and whom he makes successful, to the confusion of the wise and learned.
"For it is written", an usual form of citing Scriptures with the Jews; it is in Job 5:13 he taketh the wise in their own craftiness, or by it. What Eliphaz says of the wise politicians of the world, who are often disappointed of their crafty devices, and cannot perform the enterprises they have took in hand, but their schemes are broken, and the snares they laid for others they are taken in themselves, is applied by the apostle to the Jewish doctors, or the Gentile philosophers, or rather to the false teachers among the Christians; whose schemes they have formed to corrupt the churches, and demolish the Gospel, prove their own destruction; nor will they, with all their cunning, be able to get out of the hand of God, and escape his awful vengeance. The allusion is either to the taking of wild beasts and birds in snares and nets, or to the taking of men in flight, laying hold of them with the hand, and grasping them hard, that they cannot get loose. The Targum interprets the words of the wise men of Pharaoh, and of the Egyptian astrologers, schemes they have formed to corrupt the churches, and demolish the Gospel, prove their own destruction; nor will they, with all their cunning, be able to get out of the hand of God, and escape his awful vengeance. The allusion is either to the taking of wild beasts and birds in snares and nets, or to the taking of men in flight, laying hold of them with the hand, and grasping them hard, that they cannot get loose. The Targum interprets the words of the wise men of Pharaoh, and of the Egyptian astrologers.
John Wesley
For all the boasted wisdom of the world is mere foolishness in the sight of God. He taketh the wise in their own craftiness - Not only while they think they are acting wisely, but by their very wisdom, which itself is their snare, and the occasion of their destruction. Job 5:13.
Robert Jamieson, A. R. Fausset and David Brown
with God--in the judgment of God.
Tit is written--in Job 5:13. The formula of quoting SCRIPTURE used here, establishes the canonicity of Job.
He taketh . . . wise in . . . own craftiness--proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh . . . the whole of the sentence not being quoted, but only the part which suited Paul's purpose.
3:203:20: Եւ դարձեալ՝ թէ Տէր ճանաչէ զխորհուրդս իմաստնոց, զի են ընդունայն[3676]։ [3676] Ոմանք. Զխորհուրդս մարդկան՝ զի են։
20 Եւ դարձեալ, թէ՝ Տէրը գիտէ իմաստունների մտածումները, որ ընդունայն են:
20 Եւ դարձեալ՝ թէ «Տէրը գիտէ իմաստուններուն խորհուրդները, որոնք ունայն են»։
Եւ դարձեալ թէ` Տէր ճանաչէ զխորհուրդս իմաստնոց զի են ընդունայն:

3:20: Եւ դարձեալ՝ թէ Տէր ճանաչէ զխորհուրդս իմաստնոց, զի են ընդունայն[3676]։
[3676] Ոմանք. Զխորհուրդս մարդկան՝ զի են։
20 Եւ դարձեալ, թէ՝ Տէրը գիտէ իմաստունների մտածումները, որ ընդունայն են:
20 Եւ դարձեալ՝ թէ «Տէրը գիտէ իմաստուններուն խորհուրդները, որոնք ունայն են»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: И еще: Господь знает умствования мудрецов, что они суетны.
3:20  καὶ πάλιν, κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν ὅτι εἰσὶν μάταιοι.
3:20. καὶ (and) πάλιν (unto-furthered," Κύριος ( Authority-belonged ) γινώσκει ( it-acquainteth ) τοὺς ( to-the-ones ) διαλογισμοὺς ( to-fortheeings-through-of ) τῶν ( of-the-ones ) σοφῶν ( of-wisdomed ) ὅτι ( to-which-a-one ) εἰσὶν ( they-be ) μάταιοι . ( folly-belonged )
3:20. et iterum Dominus novit cogitationes sapientium quoniam vanae suntAnd again: The Lord knoweth the thoughts of the wise, that they are vain.
20. and again, The Lord knoweth the reasonings of the wise, that they are vain.
And again, The Lord knoweth the thoughts of the wise, that they are vain:

20: И еще: Господь знает умствования мудрецов, что они суетны.
3:20  καὶ πάλιν, κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν ὅτι εἰσὶν μάταιοι.
3:20. et iterum Dominus novit cogitationes sapientium quoniam vanae sunt
And again: The Lord knoweth the thoughts of the wise, that they are vain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:20: The Lord knoweth the thoughts of the wise - They are always full of schemes and plans for earthly good; and God knows that all this is vain, empty, and unsatisfactory; and will stand them in no stead when he comes to take away their souls. This is a quotation from Psa 94:11. What is here said of the vanity of human knowledge is true of every kind of wisdom that leads not immediately to God himself.
Albert Barnes: Notes on the Bible - 1834
3:20: And again, - Psa 94:11.
The Lord knoweth - God searches the heart. The particular thing which it is here said that he knows, is, that the thoughts of man are vain. They have this quality; and this is that which the psalmist here says that God sees. The affirmation is not one respecting the omniscience of God, but with respect to what God sees of the nature of the thoughts of the wise.
The thoughts of the wise - Their plans, purposes, designs.
That they are vain - That they lack real wisdom; they are foolish; they shall not be accomplished as they expect; or be seen to have that wisdom which they now suppose they possess.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: the lord: Psa 94:11
that: Job 11:11, Job 11:12; Psa 2:1; Rom 1:21; Col 2:8
John Gill
And again,.... Not in the same place, nor in the same book, but in the Psalms, in Ps 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David,
the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord knoweth the thoughts of men, that they are vanity"; which the apostle not only cites, but explains and teaches; as that by men is meant men of wisdom and knowledge, of the greatest capacities, whose thoughts, reasonings, schemes, and devices, the omniscient God not only knows, but makes known, and discovers them, sooner or later, to be vain and fruitless, yea, vanity itself; and notwithstanding all their machinations and contrivances, his counsel shall stand, his Gospel shall be maintained, his truths shall prevail, and his ordinances shall be continued, and his work go on.
(q) Vid. Surenhusii Biblos Katallages, p. 11, 531.
John Wesley
That they are but vain - Empty, foolish; they and all their thoughts. Ps 94:11.
Robert Jamieson, A. R. Fausset and David Brown
Quotation from Ps 94:11. There it is of men; here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the Greek and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" (Ps 94:2) and worldly-wise, whom God in Ps 94:8 calls "fools," though they "boast themselves" of their wisdom in pushing their interests (Ps 94:4).
3:213:21: Այսուհետեւ մի՛ ոք պարծեսցի ՚ի մարդկանէ.
21 Ուրեմն մարդկանցից[33], ոչ ոք չպարծենայ, որովհետեւ ձերն է ամէն ինչ՝[33] Յունարէնը՝ մարդկանցով:
21 Ուրեմն մէ՛կը թող չպարծենայ մարդոցմով.
Այսուհետեւ մի՛ ոք պարծեսցի [16]ի մարդկանէ:

3:21: Այսուհետեւ մի՛ ոք պարծեսցի ՚ի մարդկանէ.
21 Ուրեմն մարդկանցից[33], ոչ ոք չպարծենայ, որովհետեւ ձերն է ամէն ինչ՝
[33] Յունարէնը՝ մարդկանցով:
21 Ուրեմն մէ՛կը թող չպարծենայ մարդոցմով.
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Итак никто не хвались человеками, ибо все ваше:
3:21  ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις· πάντα γὰρ ὑμῶν ἐστιν,
3:21. ὥστε (As-also) μηδεὶς (lest-moreover-one) καυχάσθω ( it-should-boast-unto ) ἐν (in) ἀνθρώποις: (unto-mankinds) πάντα ( all ) γὰρ (therefore) ὑμῶν (of-ye) ἐστίν, (it-be,"
3:21. itaque nemo glorietur in hominibus omnia enim vestra suntLet no man therefore glory in men.
21. Wherefore let no one glory in men. For all things are yours;
Therefore let no man glory in men. For all things are your' s:

21: Итак никто не хвались человеками, ибо все ваше:
3:21  ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις· πάντα γὰρ ὑμῶν ἐστιν,
3:21. itaque nemo glorietur in hominibus omnia enim vestra sunt
Let no man therefore glory in men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Показавши, каково должно быть отношение проповедников к христианскому обществу, Ап. говорит теперь о том, как христиане должны относиться к своим пастырям. Верующие не должны считать себя принадлежащими учителям веры - напротив, учителя веры принадлежат верующим, а верующие принадлежать Христу и Богу.

21: Не хвались человеками - см. I:12. - Все ваше. Стоики говорили, что они всем владеют (omnia sapientis sunt). С еще большим правом эти слова могут повторить о себе христиане, потому что они принадлежать Богу, а Бог все отдает в пользование им, все направляется к их спасению (ср. Рим XIII:28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Against Overvaluing Teachers.A. D. 57.
21 Therefore let no man glory in men. For all things are yours; 22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23 And ye are Christ's; and Christ is God's.

Here the apostle founds an exhortation against over-valuing their teachers on what he had just said, and on the consideration that they had an equal interest in all their ministers: Therefore let no man glory in men (v. 21)-- forget that their ministers are men, or pay that deference to them that is due only to God, set them at the head of parties, have them in immoderate esteem and admiration, and servilely and implicitly follow their directions and submit to their dictates, and especially in contradiction to God and the truths taught by his Holy Spirit. Mankind are very apt to make the mercies of God cross their intentions. The ministry is a very useful and very gracious institution, and faithful ministers are a great blessing to any people; yet the folly and weakness of people may do much mischief by what is in itself a blessing. They may fall into factions, side with particular ministers, and set them at their head, glory in their leaders, and be carried by them they know not whither. The only way to avoid this mischief is to have a modest opinion of ourselves, a due sense of the common weakness of human understanding, and an entire deference to the wisdom of God speaking in his word. Ministers are not to be set up in competition with one another. All faithful ministers are serving one Lord and pursuing one purpose. They were appointed of Christ, for the common benefit of the church: "Paul, and Apollos, and Cephas, are all yours. One is not to be set up against another, but all are to be valued and used for your own spiritual benefit." Upon this occasion also he gives in an inventory of the church's possessions, the spiritual riches of a true believer: "All is yours--ministers of all ranks, ordinary and extraordinary. Nay the world itself is yours." Not that saints are proprietors of the world, but it stands for their sake, they have as much of it as Infinite Wisdom sees to be fit for them, and they have all they have with the divine blessing. "Life is yours, that you may have season and opportunity to prepare for the life of heaven; and death is yours, that you may go to the possession of it. It is the kind messenger that will fetch you to your Father's house. Things present are yours, for your support on the road; things to come are yours, to enrich and regale you for ever at your journey's end." Note, If we belong to Christ, and are true to him, all good belongs to us, and is sure to us. All is ours, time and eternity, earth and heaven, life and death. We shall want no good thing, Ps. lxxxiv. 11. But it must be remembered, at the same time, that we are Christ's, the subjects of his kingdom, his property. He is Lord over us, and we must own his dominion, and cheerfully submit to his command and yield themselves to his pleasure, if we would have all things minister to our advantage. All things are ours, upon no other ground than our being Christ's. Out of him we are without just title or claim to any thing that is good. Note, Those that would be safe for time, and happy to eternity, must be Christ's. And Christ is God's. He is the Christ of God, anointed of God, and commissioned by him, to bear the office of a Mediator, and to act therein for the purposes of his glory. Note, All things are the believer's, that Christ might have honour in his great undertaking, and God in all might have the glory. God in Christ reconciling a sinful world to himself, and shedding abroad the riches of his grace on a reconciled world, is the sum and substance of the gospel.
Adam Clarke: Commentary on the Bible - 1831
3:21: Let no man glory in men - Let none suppose that he has any cause of exultation in any thing but God. All are yours; he that has God for his portion has every thing that can make him happy and glorious: all are his.
Albert Barnes: Notes on the Bible - 1834
3:21: Therefore ... - Paul here proceeds to apply the principles which he had stated above. Since all were ministers or servants of God; since God was the source of all good influences; since, whatever might be the pretensions to wisdom among people, it was all foolishness in the sight of God, the inference was clear, that no man should glory in man. They were all alike poor, frail, ignorant, erring, dependent beings. And hence, also, as all wisdom came from God, and as Christians partook Alike of the benefits of the instruction of the most eminent apostles, they ought to regard this as belonging to them in common, and not to form parties with these names at the head.
Let no man glory in men; - See Co1 1:29; compare Jer 9:23-24. It was common among the Jews to range themselves under different leaders - as Hillel and Shammai; and for the Greeks, also, to boast themselves to be the followers of Pythagoras, Zeno, Plato, etc. The same thing began to be manifest in the Christian church; and Paul here rebukes and opposes it.
For all things are yours - This is a reason why they should not range themselves in parties or factions under different leaders. Paul specifies what he means by "all things" in the following verses. The sense is, that since they had an interest in all that could go to promote their welfare; as they were common partakers of the benefits of the talents and labors of the apostles; and as they belonged to Christ, and all to God, it was improper to be split up into factions, as if they derived any special benefit; from one set of persons, or one set of objects. In Paul, in Apollos, in life, death, etc. they had a common interest, and no one should boast that he had any special proprietorship in any of these things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: glory: Co1 3:4-7, Co1 1:12-17, Co1 4:6; Jer 9:23, Jer 9:24
For: Rom 4:13, Rom 8:28, Rom 8:32; Co2 4:5, Co2 4:15; Rev 21:7
Geneva 1599
(11) Therefore let no man (h) glory in men. For all things are (i) yours;
(11) He returns to the proposition of the second verse, first warning the hearers, that from now on they do not esteem as lords those whom God has appointed to be ministers and not lords of their salvation. This is done by those that depend upon men, and not upon God that speaks by them.
(h) Please himself.
(i) Helps, appointed for your benefit.
John Gill
Therefore let no man glory in men,.... The apostle means ministers, who are but men, even the best of them, and therefore not to be gloried in; and has chiefly respect to the false teachers, whose wisdom, learning, and eloquence, the Corinthians were greatly taken with, and boasted of; it was so ensnaring to them, that they even idolized them for it, called them their masters, pinned their faith on their sleeve, gave up themselves to them, and were greatly under their authority, influence, and direction, which is here condemned; and which was so far from being right, that they ought not to behave in such manner to the best of ministers, nor to glory in anyone above another; no, not in Paul, nor Apollos, nor Cephas;
for all things are yours; all the ministers, and all they are endowed with; these were all for their use and service, for their benefit and advantage; wherefore it was very wrong to set up one above, or against another, or for any party to engross anyone minister, when he belonged to them all; and great weakness to reject others, when they had a common right and property in them.
John Wesley
Therefore - Upon the whole. Let none glory in men - So as to divide into parties on their account. For all things are yours - and we in particular. We are not your lords, but rather your servants.
Robert Jamieson, A. R. Fausset and David Brown
let no man glory in men--resuming the subject from 1Cor 3:4; compare 1Cor 1:12, 1Cor 1:31, where the true object of glorying is stated: "He that glorieth, let him glory in THE LORD." Also 1Cor 4:6, "That no one of you be puffed up for one against another."
For all things--not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good (Rom 8:28). Ye are not for the sake of them, but they for the sake of you (2Cor 4:5, 2Cor 4:15). They belong to you, not you to them.
3:223:22: զի ամենայն ինչ ձեր է, եթէ Պա՛ւղոս, եթէ Ապաւղոս, եթէ Կե՛փաս, եթէ աշխա՛րհ, եթէ կեա՛նք, եթէ մա՛հ, եթէ որ կա՛նս, եթէ հանդերձեա՛լքն. ամենայն ինչ ձե՛ր է[3677]. [3677] Ոմանք միայար գրեն՝ մի բառ ձեւացուցեալ այսպէս. Եթէ որկանս. այլ բազումք համաձայն մերումս բաժանմամբ ունին, որպէս եւ ՚ի Հռովմ. Ը 38։ Ուր եւ երկու օրինակք գրեն. Եթէ որ կեանս։
22 թէ՛ Պօղոսը, թէ՛ Ապողոսը, թէ՛ Կեփասը, թէ՛ աշխարհ, թէ՛ կեանք, թէ՛ մահ, թէ՛ այն բաները, որ կան, թէ՛ լինելիքները. ամէն ինչ ձերն է.
22 Վասն զի ամէն բան ձերն է. թէ՛ Պօղոս, թէ՛ Ապօղոս, թէ՛ Կեփաս, թէ՛ աշխարհ, թէ՛ կեանք, թէ՛ մահ, թէ՛ ներկայ բաները եւ թէ՛ գալիքները. ամէն բան ձերն է.
զի ամենայն ինչ ձեր է, եթէ Պաւղոս, եթէ Ապողոս, եթէ Կեփաս, եթէ աշխարհ, եթէ կեանք, եթէ մահ, եթէ որ կանս, եթէ հանդերձեալքն, ամենայն ինչ ձեր է:

3:22: զի ամենայն ինչ ձեր է, եթէ Պա՛ւղոս, եթէ Ապաւղոս, եթէ Կե՛փաս, եթէ աշխա՛րհ, եթէ կեա՛նք, եթէ մա՛հ, եթէ որ կա՛նս, եթէ հանդերձեա՛լքն. ամենայն ինչ ձե՛ր է[3677].
[3677] Ոմանք միայար գրեն՝ մի բառ ձեւացուցեալ այսպէս. Եթէ որկանս. այլ բազումք համաձայն մերումս բաժանմամբ ունին, որպէս եւ ՚ի Հռովմ. Ը 38։ Ուր եւ երկու օրինակք գրեն. Եթէ որ կեանս։
22 թէ՛ Պօղոսը, թէ՛ Ապողոսը, թէ՛ Կեփասը, թէ՛ աշխարհ, թէ՛ կեանք, թէ՛ մահ, թէ՛ այն բաները, որ կան, թէ՛ լինելիքները. ամէն ինչ ձերն է.
22 Վասն զի ամէն բան ձերն է. թէ՛ Պօղոս, թէ՛ Ապօղոս, թէ՛ Կեփաս, թէ՛ աշխարհ, թէ՛ կեանք, թէ՛ մահ, թէ՛ ներկայ բաները եւ թէ՛ գալիքները. ամէն բան ձերն է.
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: Павел ли, или Аполлос, или Кифа, или мир, или жизнь, или смерть, или настоящее, или будущее, --все ваше;
3:22  εἴτε παῦλος εἴτε ἀπολλῶς εἴτε κηφᾶς εἴτε κόσμος εἴτε ζωὴ εἴτε θάνατος εἴτε ἐνεστῶτα εἴτε μέλλοντα, πάντα ὑμῶν,
3:22. εἴτε (if-also) Παῦλος (a-Paulos) εἴτε (if-also) Ἀπολλὼς (an-Apollos) εἴτε (if-also) Κηφᾶς (a-Kefas) εἴτε (if-also) κόσμος (a-configuration) εἴτε (if-also) ζωὴ (a-lifing) εἴτε (if-also) θάνατος (a-death) εἴτε (if-also) ἐνεστῶτα ( having-had-come-to-stand-in ) εἴτε (if-also) μέλλοντα , ( impending ," πάντα ( all ) ὑμῶν, (of-ye,"
3:22. sive Paulus sive Apollo sive Cephas sive mundus sive vita sive mors sive praesentia sive futura omnia enim vestra suntFor all things are yours, whether it be Paul or Apollo or Cephas, or the world, or life, or death, or things present, or things to come. For all are yours.
22. whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are your' s:

22: Павел ли, или Аполлос, или Кифа, или мир, или жизнь, или смерть, или настоящее, или будущее, --все ваше;
3:22  εἴτε παῦλος εἴτε ἀπολλῶς εἴτε κηφᾶς εἴτε κόσμος εἴτε ζωὴ εἴτε θάνατος εἴτε ἐνεστῶτα εἴτε μέλλοντα, πάντα ὑμῶν,
3:22. sive Paulus sive Apollo sive Cephas sive mundus sive vita sive mors sive praesentia sive futura omnia enim vestra sunt
For all things are yours, whether it be Paul or Apollo or Cephas, or the world, or life, or death, or things present, or things to come. For all are yours.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Коринфяне как-то принижали свое собственное достоинство, считая себя как бы слугами своих учителей. Ап. хочет возвратить им уважение к самим себе и для этого меняет только лозунг, какой они избрали себе. Они говорили: "я - Павлов, я - Аполлосов, я - Кифин!", а апостол советует им говорить обратное: "наш Павел, наш Аполлос, наш Кифа!" В самом деле, каждый проповедник служит обществу христианскому по-своему, своими особыми дарованиями, как служить благу христианского общества все на свете: мир или вся тварь, одушевленная и неодушевленная, которая подчинена Христу, а во Христе и Церкви (Еф I:22), жизнь и смерть, т. е. все явления жизни - здоровье, творчество и др., и все явления смерти - болезнь, страдание, разрушение тела, - настоящее и будущее - словом все на свете, по воле Божией, служит на благо верующих во Христа. Тем более это должно сказать о проповедниках! - Почему Ап. не упомянул здесь о Христовых? Конечно, если бы Христовы были проповедниками истинного Христа Иисуса, то Ап. имел бы полное основание переделать и их лозунг на другой: "Христос - ваш!" но, как показано выше (см. I:12), Христовы видели во Христе совсем не то, что прочие верующие...
Adam Clarke: Commentary on the Bible - 1831
3:22: Whether Paul, or Apollos - As if he had said: God designs to help you by all things and persons; every teacher sent from him will become a blessing to you, if you abide faithful to your calling. God will press every thing into the service of his followers. The ministers of the Church of Christ are appointed for the hearers, not the hearers for the ministers. In like manner, all the ordinances of grace and mercy are appointed for them, not they for the ordinances.
Or the world - The word κοσμος, here, means rather the inhabitants of the world than what we commonly understand by the world itself; and this is its meaning in Joh 3:16, Joh 3:17; Joh 6:33; Joh 14:31; Joh 17:21. See particularly Joh 12:19 : Ὁ κοσμοσοπισω αυτου απηλθεν, the World is gone after him - the great mass of the people believe on him. The Greek word has the same meaning, in a variety of places, both in the sacred and the profane writers, as le monde, the world, literally has in French, where it signifies, not only the system of created things, but, by metonomy, the people - every body, the mass, the populace. In the same sense it is often found in English. The apostle's meaning evidently is: Not only Paul, Apollos, and Kephas, are yours - appointed for and employed in your service; but every person besides with whom you may have any intercourse or connection, whether Jew or Greek, whether enemy or friend. God will cause every person, as well as every thing to work for your good, while you love, cleave to, and obey Him.
Or life - With all its trials and advantages, every hour of it, every tribulation in it, the whole course of it, as the grand state of your probation, is a general blessing to you: and you have life, and that life preserved in order to prepare for an eternity of blessedness.
Or death - That solemn hour, so dreadful to the wicked; and so hateful to those who live without God: that is yours. Death is your servant; he comes a special messenger from God for you; he comes to undo a knot that now connects body and soul, which it would be unlawful for yourselves to untie; he comes to take your souls to glory; and he cannot come before his due time to those who are waiting for the salvation of God. A saint wishes to live only to glorify God; and he who wishes to live longer than he can get and do good, is not worthy of life.
Or things present - Every occurrence in providence in the present life; for God rules in providence as well as in grace.
Or things to come - The whole order and economy of the eternal world; all in heaven and all in earth are even now working together for your good.
Albert Barnes: Notes on the Bible - 1834
3:22: Whether Paul, or Apollos - The sense of this is clear. Whatever advantages result from the piety, self-denials, and labors of Paul, Apollos, or any other preacher of the gospel, are yours - you have the benefit of them. One is as much entitled to the benefit as another; and all partake alike in the results of their ministration. You should therefore neither range yourselves into parties with their names given to the parties, nor suppose that one has any special interest in Paul, or another in Apollos. Their labors belonged to the church in general. they had no partialities - no rivalship - no desire to make parties. They were united, and desirous of promoting the welfare of the whole church of God. The doctrine is, that ministers belong to the church, and should devote themselves to its welfare; and that the church enjoys, in common, the benefits of the learning, zeal, piety, eloquence, talents, example of the ministers of God. And it may be observed, that it is no small privilege thus to be permitted to regard all the labors of the most eminent servants of God as designed for our welfare; and for the humblest saint to feel that the labors of apostles, the self-denials and sufferings, the pains and dying agonies of martyrs, have been for his advantage.
Or Cephas - Or Peter. Joh 1:42.
Or the world - This word is doubtless used, in its common signification, to denote the things which God has made; the universe, the things which pertain to this life. And the meaning of the apostle probably is, that all things pertaining to this world which God has made - all the events which are occurring in his providence were so far theirs, that they would contribute to their advantage, and their enjoyment. This general idea may be thus expressed:
(1) The world was made by God their common Father, and they have an interest in it as his children, regarding it as the work of His hand, and seeing Him present in all His works. Nothing contributes so much to the true enjoyment of the world - to comfort in surveying the heavens, the earth, the ocean, hills, vales, plants, flowers, streams, in partaking of the gifts of Providence, as this feeling, that all are the works of the Christian's Father, and that they may all partake of these favors as His children.
(2) the frame of the universe is sustained and upheld for their sake. The universe is kept by God; and one design of God in keeping it is to protect, preserve, and redeem his church and people. To this end He defends it by day and night; He orders all things; He keeps it from the storm and tempest; from flood and fire; and from annihilation. The sun, and moon, and stars - the times and seasons, are all thus ordered, that His church may be guarded, and brought to heaven.
(3) the course of providential events are ordered for their welfare also, Rom 8:28. The Rev_olutions of kingdoms - the various persecutions and trials, even the rage and fury of wicked people, are all overruled, to the advancement of the cause of truth, and the welfare of the church.
(4) Christians have the promise of as much of this world as shall be needful for them; and in this sense "the world" is theirs. See Mat 6:33; Mar 10:29-30; Ti1 4:8, "Godliness is profitable for all things, having promise of the life that now is, and of that which is to come." And such was the result of the long experience and observation of David, Psa 37:25, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." See Isa 33:16.
Or life - Life is theirs, because:
(1) They enjoy life. It is real life to them, and not a vain show. They live for a real object, and not for vanity. Others live for parade and ambition - Christians live for the great purposes of life; and life to them has reality, as being a state preparatory to another and a higher world. Their life is not an endless circle of unmeaning ceremonies - of false and hollow pretensions to friendship - of a vain pursuit of happiness, which is never found, but is passed in a manner that is rational, and sober, and that truly deserves to be called life.
(2) the various events and occurrences of life shall all tend to promote their welfare, and advance their salvation.
Death - They have an "interest," or "property" even in death, usually regarded as a calamity and a curse. But it is theirs:
(1) Because they shall have "peace" and support in the dying hour.
(2) because it has no terrors for them. It shall take away nothing which they are not willing to resign.
(3) because it is the avenue which leads to their rest; and it is theirs just in the same sense in which we say that "this is our road" when we have been long absent, and are inquiring the way to our homes.
(4) because they shall triumph over it. It is subdued by their Captain, and the grave has been subjected to a triumph by his rising from its chills and darkness.
(5) because death is the means - the occasion of introducing them to their rest. It is the "advantageous circumstance" in their history, by which they are removed from a world of ills, and translated to a world of glory. It is to them a source of inexpressible advantage, as it translates them to a world of light and eternal felicity; and it may truly be called theirs.
Or things present, or things to come - Events which are now happening, and all that can possibly occur to us, see the note at Rom 8:38. All the calamities, trials, persecutions - all the prosperity, advantages, privileges of the present time, and all that shall yet take place, shall tend to promote our welfare, and advance the interests of our souls, and promote our salvation.
All are yours - All shall tend to promote your comfort and salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: Paul: Co1 3:5-8, Co1 9:19-22; Co2 4:5; Eph 4:11, Eph 4:12
or the: Rom 8:37-39; Phi 1:21
Geneva 1599
Whether Paul, or Apollos, or Cephas, or the (12) world, or life, or death, or things present, or things to come; all are yours;
(12) He passes from the persons to the things themselves, that his argument may be more forcible. Indeed, he ascends from Christ to the Father, to show that we rest ourselves not in Christ himself, in that he is man, but because he carries us up even to the Father, as Christ witnesses of himself everywhere that he was sent by his Father, that by this band we may be all united with God himself.
John Gill
Whether Paul, or Apollos, or Cephas,.... These are particularly named, because their disputes were chiefly about them; but what is said of them is true of all other, and all the ministers of Christ, that they are the church's. The gifts which Christ received for them, and has bestowed on them, are not their own, but the church's, and are given to them, not so much for their own use, as for the good and benefit of others. They are made able ministers of the New Testament, not by themselves, nor by man, but by God; who disposes of them as blessings to his churches, and gives them to be pastors and teachers of them, to feed them with knowledge, and with understanding; they are qualified by the Spirit of God for the service of the saints, and are separated by him to it, and are constituted overseers of the flock by his direction; they are placed as stewards of the mysteries and manifold grace of God, to dispense them with wisdom and faithfulness to all in his family, and are the servants of the churches for Jesus' sake, and therefore not to be gloried in; though to be respected in their place and station:
or the world: this, with what follows, is an amplification of the account, and is as if the apostle should say, you should be so far from glorying in man, in a few poor weak instruments, and especially in that in them, which with God is foolishness and vanity, that not only all the ministers of the word are yours, but even the whole world is yours; though called out of it, esteemed the filth of it, and have so little a share of it. The world was made for the sake of the saints, and is continued on their account; when they are called by grace, it will soon be at an end. It is their Lord's, and so theirs, both as Creator and Mediator: the good things of the world are enjoyed by the saints in a peculiar way, as covenant mercies and blessings, so as they are not by others, The evil things of it, as the sins and lusts of it, are escaped by them; and the afflictions they meet with in it are made to work for their good; and as they are heirs of the world, as Abraham was, so they shall inherit it in a much better form than it now is: the present heavens will pass away, the earth and all therein will be burnt up, and new heavens and a new earth arise, in which will dwell none but righteous persons: the world, in its present state, is an inn, suited to the condition of the saints, as pilgrims and strangers; but then it will be as a palace, fit for the spouse and bride of Christ.
Or life; in every view of it: the life of Christ, which he lived here on earth, in obedience to his Father's will, and which he now lives in heaven, where he ever lives to make intercession for his people, and for their good; that fulness of life that is in him, and that eternal life which is through him, are all theirs. The lives of the ministers of the Gospel are for their profit and advantage; and they are spared and continued on their account; their own lives are theirs, though not to live to themselves, nor to the lusts of men, but by faith on Christ, and to the glory of God, and which is what they desire.
Or death: the death of Christ was for them, in their room and stead, for their sins, to make satisfaction to divine justice for them; and the benefits of it are enjoyed by them. The death of good men, ministers, martyrs, and confessors, is theirs, serves to confirm their faith, animate their zeal, and encourage them to hold fast the profession of their faith without wavering. Their own death is a blessing to them; the sting is taken away by Christ; the curse is removed; it is no penal evil to them; it is a deliverance of them from all the sorrows and troubles of this life, and is their passage into endless glory and happiness.
Or things present; whether prosperous or adverse; and these, whether they be their own or others, all work together for their good.
Or things to come; future troubles and exercises; or future good things, either in this world, or in the world to come; the invisible glories of a future state:
all are yours; which is repeated for confirmation sake, and to observe, that if there was anything that was omitted, or could not be thought to be included in any of the above expressions, that also was theirs.
John Wesley
Whether Paul or Apollos, or Cephas - We are all equally yours, to serve you for Christ's sake. Or the world - This leap from Peter to the world greatly enlarges the thought, and argues a kind of impatience of enumerating the rest. Peter and every one in the whole world, however excellent in gifts, or grace, or office, are also your servants for Christ's sake. Or life, or death - These, with all their various circumstances, are disposed as will be most for your advantage. Or things present - On earth. Or things to come - In heaven. Contend, therefore, no more about these little things; but be ye united in love, as ye are in blessings.
Robert Jamieson, A. R. Fausset and David Brown
Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (1Cor 1:12). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, 1Cor 1:12, professed to belong); but, instead, substitutes "ye are Christ's" (1Cor 3:23).
world . . . life . . . death . . . things present . . . things to come--Not only shall they not "separate you from the love of God in Christ" (Rom 8:38-39), but they "all are yours," that is, are for you (Rom 8:28), and belong to you, as they belong to Christ your Head (Heb 1:2).
things present--"things actually present" [ALFORD].
3:233:23: դուք Քրիստոսի՛, Քրիստոս Աստուծո՛յ։
23 դուք Քրիստոսինն էք, իսկ Քրիստոս՝ Աստծունը:
23 Դուք ալ Քրիստոսինն էք եւ Քրիստոս՝ Աստուծոյ։
դուք Քրիստոսի, Քրիստոս` Աստուծոյ:

3:23: դուք Քրիստոսի՛, Քրիստոս Աստուծո՛յ։
23 դուք Քրիստոսինն էք, իսկ Քրիստոս՝ Աստծունը:
23 Դուք ալ Քրիստոսինն էք եւ Քրիստոս՝ Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: вы же--Христовы, а Христос--Божий.
3:23  ὑμεῖς δὲ χριστοῦ, χριστὸς δὲ θεοῦ.
3:23. ὑμεῖς (ye) δὲ (moreover) Χριστοῦ, (of-Anointed,"Χριστὸς (Anointed) δὲ (moreover) θεοῦ. (of-a-Deity)
3:23. vos autem Christi Christus autem DeiAnd you are Christ's. And Christ is God's.
23. and ye are Christ’s; and Christ is God’s.
And ye are Christ' s; and Christ [is] God' s:

23: вы же--Христовы, а Христос--Божий.
3:23  ὑμεῖς δὲ χριστοῦ, χριστὸς δὲ θεοῦ.
3:23. vos autem Christi Christus autem Dei
And you are Christ's. And Christ is God's.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Вы же - Христовы. Здесь можно видеть намек на нелепость существования особой партии Христовых. Христу принадлежат все верующие, а не только те, что гордились своею собственною мудростью: это право всей христианской общины. - Христос - Божий. Чтобы отнять всякую опору для человеческого самовосхваления, Ап. говорит, что и Тот, Кем справедливо могло бы гордиться все человечество, принадлежит, так сказать, не самому себе, а Богу, и след., вся слава и хвала принадлежать Богу же (I:31). Древнейшие церковные толкователи относят это изречение к вечному рождению Сына от Отца; новейшие - к состоянию Христа по воплощении. Правильнее, кажется, соединять оба толкования и говорить, что Христос - вообще прославлял и прославляет Отца (Флп II:11).
Adam Clarke: Commentary on the Bible - 1831
3:23: And ye are Christ's - You are called by his name; you have embraced his doctrine; you depend on him for your salvation; he is your foundation stone; he has gathered you out of the world, and acknowledges you as his people and followers. Ὑμεις δε Χριστου, ye are of Christ; all the light and life which ye enjoy ye have received through and from him, and he has bought you with his blood.
And Christ is God's - Χριστος δε Θεου, And Christ is of God. Christ, the Messiah, is the gift of God's eternal love and mercy to mankind; for God so loved the world that he gave his only begotten Son, that they who believe in him should not perish, but have everlasting life. Christ in his human nature is as much the property of God as any other human being. And as mediator between God and man, he must be considered, in a certain way, inferior to God, but in his own essential, eternal nature, there is no inequality - he is God over all. Ye, therefore, do not belong to men. Why then take Paul, Apollos, Kephas, or any other man for your head? All these are your servants; ye are not their property, ye are Christ's property: and as he has taken the human nature into heaven, so will he take yours; because he that sanctifieth, and they that are sanctified are all of one: ye are his brethren; and as his human nature is eternally safe at the throne of God, so shall your bodies and souls be, if ye cleave to him and be faithful unto death.
1. A Finer and more conclusive argument, to correct what was wrong among this people, could not have been used than that with which the apostle closes this chapter. It appears to stand thus: "If you continue in these divisions, and arrange yourselves under different teachers, you will meet with nothing but disappointment, and lose much good. If ye will have Paul, Apollos, etc., on your present plan, you will have them and nothing else; nor can they do you any good, for they are only instruments in God's hand, at best, to communicate good, and he will not use them to help you while you act in this unchristian way. On the contrary, if you take God as your portion, you shall get these and every good besides. Act as you now do, and you get nothing and lose all! Act as I advise you to do, and you shall not only lose nothing of the good which you now possess, but shall have every possible advantage: the men whom you now wish to make your heads, and who, in that capacity, cannot profit you, shall become God's instruments of doing you endless good. Leave your dissensions, by which you offend God, and grieve his Christ; and then God, and Christ, and all will be yours." How agitated, convinced, and humbled must they have been when they read the masterly conclusion of this chapter!
2. A want of spirituality seems to have been the grand fault of the Corinthians. They regarded outward things chiefly, and were carried away with sound and show. They lost the Treasure while they eagerly held fast the earthen vessel that contained it. It is a true saying, that he who lends only the ear of his body to the word of God, will follow that man most who pleases the ear; and these are the persons who generally profit the soul least.
3. All the ministers of God should consider themselves as jointly employed by Christ for the salvation of mankind. It is their interest to serve God and be faithful to his calling; but shall they dare to make his Church their interest. This is generally the origin of religious disputes and schisms. Men will have the Church of Christ for their own property, and Jesus Christ will not trust it with any man.
4. Every man employed in the work of God should take that part only upon himself that God has assigned him. The Church and the soul, says pious Quesnel, are a building, of which God is the master and chief architect; Jesus Christ the main foundation; the Apostles the subordinate architects; the Bishops the workmen; the Priests their helpers; Good Works the main body of the building; Faith a sort of second foundation; and Charity the top and perfection. Happy is that man who is a living stone in this building.
5. He who expects any good out of God is confounded and disappointed in all things. God alone can content, as he alone can satisfy the soul. All our restlessness and uneasiness are only proofs that we are endeavoring to live without God in the world. A contented mind is a continual feast; but none can have such a mind who has not taken God for his portion. How is it that Christians are continually forgetting this most plain and obvious truth, and yet wonder how it is that they cannot attain true peace of mind?
Albert Barnes: Notes on the Bible - 1834
3:23: And ye are Christ's - You belong to him; and should not, therefore, feel that you are devoted to any earthly leader, whether Paul, Apollos, or Peter. As you belong to Christ by redemption, and by solemn dedication to his service, so you should feel that you are his alone. You are his property - his people - his friends. You should regard yourselves as such, and feel that you all belong to the same family, and should not, therefore, be split up into contending factions and parties.
Christ is God's - Christ is the Mediator between God and man. He came to do the will of God. He was and is still devoted to the service of his Father. God has a proprietorship in all that he does, since Christ lived, and acted, and reigns to promote the glory of his Father. The argument here seems to be this, "You belong to Christ; and he to God. You are bound therefore, not to devote yourselves to a man, whoever he may be, but to Christ, and to the service of that one true God, in whose service even Christ was employed. And as Christ sought to promote the glory of his Father, so should you in all things." This implies no inferiority of nature of Christ to God. It means only that he was employed in the service of his Father, and sought his glory - a doctrine everywhere taught in the New Testament. But this does not imply that he was inferior in his nature. A son may be employed in the service of his father, and may seek to advance his father's interests. But this does not prove that the son is inferior in nature to his father. It proves only that he is inferior in some respects - in office. So the Son of God consented to take an inferior office or rank; to become a mediator, to assume the form of a servant, and to be a man of sorrows; but this proves nothing in regard to his original rank or dignity. That is to be learned from the numerous passages which affirm that in nature he was equal with God. See the note at Joh 1:1.
Remarks On 1 Corinthians 3
1. Christians when first converted may be well compared to infants, Co1 3:1. They are in a new world. They just open their eyes on truth. They see new objects; and have new objects of attachment. They are feeble, weak, helpless. And though they often have high joy, and even great self-confidence, yet they are in themselves ignorant and weak, and in need of constant teaching. Christians should not only possess the spirit, but they should feel that they are like children. They are like them not only in their temper, but in their ignorance, and weakness, and helplessness.
2. The instructions which are imparted to Christians should be adapted to their capacity, Co1 3:2. Skill and care should be exercised to adapt that instruction to the needs of tender consciences, and to those who are feeble in the faith. It would be no more absurd to furnish strong food to the new born babe than it is to present some of the higher doctrines of religion to the tender minds of converts. The elements of knowledge must be first learned; the tenderest and most delicate food must first nourish the body - And perhaps in nothing is there more frequent error than in presenting the higher, and more difficult doctrines of Christianity to young converts, and because they have a difficulty in regard to them, or because they even reject them, pronouncing them destitute of piety. Is the infant destitute of life because it cannot digest the solid food which nourishes the man of fifty years? Paul adapted his instructions to the delicacy and feebleness of infant piety; and those who are like Paul will feed with great care the lambs of the flock. All young converts should be placed under a course of instruction adapted to their condition, and should secure the careful attention of the ministers of the churches.
3. Strife and contention in the church is proof that people are under the influence of carnal feelings. No matter what is the cause of the contention, the very fact of the existence of such strife is a proof of the existence of such feelings somewhere, Co1 3:3-4. On what side soever the original fault of the contention may be, yet its existence in the church is always proof that some - if not all - of those who are engaged in it are under the influence of carnal feelings. Christ's kingdom is designed to be a kingdom of peace and love; and divisions and contentions are always attended with evils, and with injury to the spirit of true religion.
4. We have here a rebuke to that spirit which has produced the existence of sects and parties, Co1 3:4. The practice of naming sects after certain people, we see, began early, and was as early rebuked by apostolic authority. Would not the same apostolic authority rebuke the spirit which now calls one division of the church after the name of Calvin, another after the name of Luther, another after the name of Arminius! Should not, and will not all these divisions yet be merged in the high and holy name of Christian? Our Saviour evidently supposed it possible that his church should be one Joh 17:21-23; and Paul certainly supposed that the church at Corinth might be so united. So the early churches were; and is it too much to hope that some way may yet be discovered which shall break down the divisions into sects, and unite Christians both in feeling and in name in spreading the gospel of the Redeemer everywhere? Does not every Christian sincerely desire it? And may there not yet await the church such a union as shall concentrate all its energies in saving the world? How much effort, how much talent, how much wealth and learning are now wasted in contending with other denominations of the great Christian family! How much would this wasted - and worse than wasted wealth, and learning, and talent, and zeal do in diffusing the gospel around the world! Whose heart is not sickened at these contentions and strifes; and whose soul will not breathe forth a pure desire to Heaven that the time may soon come when all these contentions shall die away, and when the voice of strife shall be hushed; and when the united host of God's elect shall go forth to subdue the world to the gospel of the Saviour?
5. The proper honor should be paid to the ministers of the gospel Co1 3:5-7. They should not be put in the place of God; nor should their services, however important, pRev_ent the supreme recognition of God in the conversion of souls. God is to be all and in all - It is proper that the ministers of religion should be treated with respect Th1 5:12-13; and ministers have a right to expect and to desire the affectionate regards of those who are blessed by their instrumentality. But Paul - eminent and successful as he was - would do nothing that would diminish or obscure the singleness of view with which the agency of God should be regarded in the work of salvation. He regarded himself as nothing compared with God; and his highest desire was that God in all things might be honored.
6. God is the source of all good influence, and of all that is holy in the church. Its only gives the increase. Whatever of humility, faith, love, joy, peace, or purity we may have, is all to be traced to him. No matter who plants, or who waters, God gives life to the seed; God rears the stalk; God expands the leaf; God opens the flower and gives it its fragrance; and God forms, preserves, and ripens the fruit. So in religion. No matter who the minister may be; no matter how faithful, learned, pious, or devoted, yet if any success attends his labors, it is all to be traced to God. This truth is never to be forgotten; nor should any talents, or zeal, however great, ever be allowed to dim or obscure its lustre in the minds of those who are converted.
7. Ministers are on a level, Co1 3:8-9. Whatever may be their qualifications or their success, yet they can claim no pre-eminence over one another. They are fellow laborers - engaged in one work, accomplishing the same object, though they may be in different parts of the same field. The man who plants is as necessary as he that waters; and both are inferior to God, and neither could do anything without him.
8. Christians should regard themselves as a holy people, Co1 3:9. They are the cultivation of God. All that they have is from him. His own agency has been employed in their conversion; his own Spirit operates to sanctify and save them. Whatever they have is to be traced to God; and they should remember that they are, therefore, consecrated to him.
9. No other foundation can be laid in the church except that of Christ, Co1 3:10-11. Unless a church is founded on the true doctrine respecting the Messiah, it is a false church, and should not be recognized as belonging to him. There can be no other foundation, either for an individual sinner, or for a church. How important then to inquire whether we are building our hopes for eternity on this tried foundation! How faithfully should we examine this subject lest our hopes should all be swept away in the storms of divine wrath! Mat 7:27-28. How deep and awful will be the disappointment of those who suppose they have been building on the true foundation, and who find in the great Day of Judgment that all has been delusion!
10. We are to be tried at the Day of Judgment, Co1 3:13-14. All are to be arraigned, not only in regard to the foundation of our hopes for eternal life, but in regard to the superstructure, the nature of our opinions and practices in religion. Everything shall come into judgment.
11. The trial will be such as to test our character. All the trials through which we are to pass are designed to do this. Affliction, temptation, sickness, death, are all intended to produce this result, and all have a tendency to this end. But, pre-eminently is this the case with regard to the trial at the great Day of Judgment. Amidst the light of the burning world, and the terrors of the Judgment; under the blazing throne, and the eye of God, every man's character shall be seen, and a just judgment shall be pronounced.
12. The trial shall remove all that is impure in Christians, Co1 3:14. They shall then see the truth; and in that world of truth, all that was erroneous in their opinions shall be corrected. They shall be in a world where fanaticism cannot be mistaken for the love of truth, and where enthusiasm cannot be substituted for zeal. All true and real piety shall there abide; all which is false and erroneous shall be removed.
13. What a change will then take place in regard to Christians. all probably cherish some opinions which are unsound; all indulge in some things now supposed to be piety, which will not then bear the test. The great change will then take place from impurity to purity; from imperfection to perfection. The very passage from this world to heaven will secure this change; and what a vast Rev_olution will it be thus to be ushered into a world where all shall be pure in sentiment; all perfect in love.
14. Many Christians may be much disappointed in that Day. Many who are now zealous for doctrines, and who pursue with vindictive spirit others who differ from them, shall then "suffer loss," and find that the persecuted had more real love of truth than the persecutor. Many who are now filled with zeal, and who denounce the comparatively leaden and tardy pace of others; many whose bosoms glow with rapturous feeling, and burn, as they suppose, with a seraph's love, shall find that all this was not piety - that animal feeling was mistaken for the love of God; and that a zeal for sect, or for the triumph of a party, was mistaken for love to the Saviour; and that the kindlings of an ardent imagination had been often substituted for the elevated emotions of pure and disinterested love.
15. Christians, teachers, and people should examine themselves, and see what is the building which they are rearing on the true foundation. Even where the foundation of a building is laid broad and deep, it is of much importance whether a stately and magnificent palace shall he reared on it, suited to the nature of the foundation, or whether a mud-walled and a thatched cottage shall be all. Between the foundation and the edifice in the one case there is the beauty of proportion and fitness; in the other there is incongruity and unfitness. Who would lay such a deep and broad foundation as the basis upon which to raise the hut of the savage or the mud cottage of the Hindu? So in religion. The foundation to all who truly believe in the Lord Jesus is broad, deep, firm, magnificent. But the superstructure - the piety, the advancement in knowledge, the life, is often like the cottage that is reared on the firm basis - that every wind shakes, and that the fire would soon consume. As the basis of the Christian hope is firm, so should the superstructure be large, magnificent, and grand,
16. Christians are to regard themselves as holy and pure, Co1 3:16-17. They are the temple of the Lord - the dwelling place of the Spirit. A temple is sacred and inviolable. So should Christians regard themselves. They are dedicated to God. He dwells among them. And they should deem themselves holy and pure; and should preserve their minds from impure thoughts, from unholy purposes, from selfish and sensual desires. They should be in all respects such as will be the fit abode for the Holy Spirit of God. How pure should people be in whom the Holy Spirit dwells! How single should be their aims! How constant their self-denials! How single their desire to devote all to his service, and to live always to his glory! How heavenly should they be in their feelings; and how should pride, sensuality:. vanity, ambition, covetousness, and the love of gaiety, be banished from their bosoms! Assuredly in God's world there should be one place where he will delight to dwell - one place that shall remind of heaven, and that place should be the church which has been purchased with the purest blood of the universe.
17. We see what is necessary if a man would become a Christian, Co1 3:18. He must be willing to be esteemed a feel; to be despised; to have his name cast out as evil; and to be regarded as even under delusion and deception. Whatever may be his rank, or his reputation for wisdom, and talent, and learning, he must be willing to be regarded as a fool by his former associates and companions; to cast off all reliance on his own wisdom; and to be associated with the poor, the persecuted, and the despised followers of Jesus. Christianity knows no distinctions of wealth, talent, learning. It points out no royal road to heaven. It describes but one way; and whatever contempt an effort to be saved may involve us in, it requires us to submit to that, and even to rejoice that our names are cast out as evil.
18. This is a point on which people should be especially careful that they are not deceived, Co1 3:18. There is nothing on which they are more likely to be than this. It is not an easy thing for a proud man to humble himself; it is not easy for people who boast of their wisdom to be willing that their names should be cast out as evil. And there is great danger of a man's flattering himself that he is willing to be a Christian, who would not be willing to be esteemed a fool by the great and the frivilous people of this world. He still intends to be a Christian and be saved; and yet to keep up his reputation for wisdom and prudence. Hence, everything in religion which is not consistent with such a reputation for prudence and wisdom he rejects. Hence, he takes sides with the world. As far as the world will admit that a man ought to attend to religion he will go. Where the world would pronounce anything to be foolish, fanatical, or enthusiastic, he pauses. And his religion is not shaped by the New Testament, but by the opinions of the world - Such a man should be cautious that he is not deceived. All his hopes of heaven are probably built on the sand,
19. We should not overvalue the wisdom of this world, Co1 3:18-19. It is folly in the sight of God. And we, therefore, should not over-estimate it, or desire it, or be influenced by it. True wisdom on any subject we should not despise; but we should especially value that which is connected with salvation.
20. This admonition is of special applicability to ministers of the gospel. They are in special danger on the subject; and it has been by their yielding themselves so much to the power of speculative philosophy, that parties have been formed in the church, and that the gospel has been so much corrupted.
21. These considerations should lead us to live above contention, and the fondness of party. Sect and party in the church are not formed by the love of the pure and simple gospel, but by the love of some philosophical opinion, or by an admiration of the wisdom, talents, learning, eloquence, or success of some Christian teacher. Against this the apostle would guard us; and the considerations presented in this chapter should elevate us above all the causes of contention and the love of sect, and teach us to love as brothers all who love our Lord Jesus Christ.
22. Christians have an interest in all things that can go to promote their happiness. Life and death, things present and things to come - all shall tend to advance their happiness, and promote their salvation; Co1 3:21-23.
23. Christians have nothing to fear in death. Death is theirs, and shall be a blessing to them. Its sting is taken away; and it shall introduce them to heaven. What have they to fear? Why should they be alarmed? Why afraid to die? Why unwilling to depart and to be with Christ?
24. Christians should regard themselves as devoted to the Saviour. They are his, and he has the highest conceivable claim on their time, their talents, their influence, and their wealth. To him, therefore, let us be devoted, and to him let us consecrate all that we have.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: ye: Co1 6:19, Co1 6:20, Co1 7:22, Co1 15:23; Joh 17:9, Joh 17:10; Rom 14:8; Co2 10:7; Gal 3:29, Gal 5:24
and Christ: Co1 8:6, Co1 11:3; Mat 17:5; Joh 17:18, Joh 17:21; Eph 1:10; Phi 2:8-11
John Gill
And ye are Christ's,.... This is the ground and foundation of all things being theirs, and shows in what way they come by them, and what gives them their claim and property: they are Christ's, he has an interest in them, and they in him; they are his, not only by creation, as all men are, but by the Father's special gift of them to him, as his spouse and bride, his children, his sheep, his portion, and his jewels; they are his through the purchase of his own blood, and by a voluntary surrender of themselves unto him, under the influence of his Spirit and grace; they are his by their profession of him; they avouch themselves to be the Lord's and call themselves by his name; and they are his by his possession of them, and dwelling in their hearts by faith; and all they have are his. Their worst things are his; their sins are accounted to him, and laid on him by imputation, and have been bore and done away by him: their griefs and sorrows are his, their reproaches his, and their afflictions and sufferings his. Their best things are his; their temporal mercies come from him, and through him; and all their spiritual blessings, they are blessed with in him; and all the good things done by them are done in his strength, by the assistance of his Spirit, and in virtue of his grace.
And Christ is God's; he is his Son, his own, his only begotten and well beloved Son, as he is a divine person; and as man he is his creature, made by him, and inferior to him; he is the head of him, as the man is of the woman; and as Mediator, he is his righteous servant, whom he has chosen, called, brought forth, upheld, and in whom he is glorified: so that, upon the whole, the saints should not glory in men, though ever so great and good, but in God, and in Christ, as of God, made unto them wisdom, righteousness, sanctification, and redemption.
John Wesley
And ye are Christ's - His property, his subjects. his members. And Christ is God's - As Mediator, he refers all his services to his Father's glory.
Robert Jamieson, A. R. Fausset and David Brown
ye are Christ's--not Paul's, or Apollos,' or Cephas' (1Cor 11:3; Mt 23:8-10). "Neither be ye called masters; for one is your Master, even Christ" (Rom 14:8). Not merely a particular section of you, but ye all are Christ's (1Cor 1:12).
Christ is God's-- (1Cor 11:3). God is the ultimate end of all, even of Christ, His co-equal Son (1Cor 15:28; Phil 2:6-11).