: and by confirming those Explanations by the Power of A. D. 57. Miracles*. 14. But the natural heither can he know 14. Now it would have been ters of pure Revelation, and quite wide of all Methods 15. But he that is Y * Ver. 13. Comparing Spiritual Things with spiritual. Πνευμαζικά πνευμαζικοῖς συζκρίνοντες. The πνευμαζικοῖς, Spiritual, may fignify either ipiritual Things, as in the Paraphrase, or spiritual Perfons; the Sense then being this, viz. Declaring or adapting these spiritual Doctrines of the Gospel to Spiritual Perfons, i. e. Christians endowed with the Holy Spirit to enable them to understand them, as Le Clere thinks. But this latter seems to be a very forced Interpretation, and not agreeable even to the Word, πνευμαζικοῖς, which is plainly of the fame Gender with πνευμαζικά, and so ought to be render'd Things, viz. the Things mention'd in Ver. 9. 10, 11 and 12. i 16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Chrift. * 16. For how is it possible fuch a Person can understand the revealed Will of God, so as to be able to inform, and correct us who act and preach only by the Dictates and Power of his Holy Spirit? You have no Reason then to prefer other Teachers before me, upon Account of their Eloquence, or Philofophy; for 'tis not that, but Inspiration that denominates a true Christian Apostle. * Ver. 16. Ος συμβιβάσει ἀυλὸν, That he may instruct him. ̓Αυλὸν him, is thought by some to relate to Kugis the Lord; and then the Sense must be, That to pretend to know more of Chrift than he has revealed, is to pretend to teach Chrift himself. But the natural Construction, and the Scope of the Apostle, seem plainly to determine it to relate to the πνευμα Τικὸς, the inspired Person, as in the Paraphrafe. Ibid. Who hath known the Mind of the Lord? These Words seem plainly to be quoted from Jerem. xxiii. 18. where the Prophet uses them in the same Manner against the false Prophets, as St. Paul does here against the Gracian Philofophers. CHAP. III. The CONTENTS. The new Teachers preferred themselves before St. Paul, for preaching higher and deeper Points of Chriftianity than he did. The Apostle tells them, their excessive Pride in human Learning, and their factious Temper was a just Reason why he taught them only the first and fundamental Points of the Christian Religion, and made their Progress so slow, to Ver. 5. No Teachers ought to exalt themselves, for all are but Ministers of Chrift, and net their own Masters, to Ver. 10. They did but build upon the Apostle's Foundation, and it behoved them to take Heed what Doctrines they built, for they must pass a Severe Examination. The Danger of false Doctrines, to Ver. 18. The Folly of preferring any Teachers for their mere human Accomplishments. Nother Reason why A prefer your new Teachers before not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. before me is, that they teach you A. D 57. further and deeper in the Chriftian Religion than I did. Now, the true Case why I, at first, instructed you in none of the higher and more particular Points of this Faith was, that I found you unfit for them. Your Bigottry to philosophical Learning, and the factious disputing Temper that reigned in you, made you perfect Children in the Knowledge of the true Gofpel Principles. therto ye were not a 2. I have fed you 2: And as such Children I was with milk, and not forced to treat you, by spending with meat: for hi- the greatest Part of my Time ble to bear it, neither Doctrine of the Chriftian Faith, with you in the first and plain yet now are ye able. viz. That of a crucified Saviour, and could hardly bring you to a right Apprehenfion of that. Nay, I perceive you are not yet brought to it. 3. For ye are yet carnal: for whereas there is among you envying, and strife, and divifions, are ye not carnal, and walk as men? 4. For while one faith, I am of Paul, 3 & 4. For had you made any ons; how could there be fuch and another, I am of Apollos, are ye not carnal? 5. Who then is Paul, and who is Apollos, but ministers in whom ye believed, even as the Lord gave 5. But, pray, what is Paul, or Apollos, or Peter? What are the most powerful Teachers you fo much boast of, and lift yourselves under? The very best of us are no Authors of the Religion they preach; they are but Chrift's Commissioners, endowed with several Sorts of Gifts from him; all preaching to you the fame Doctrines and Principles by which you were at first converted. to every man ? 6. I have planted, Apollos watered: but God gave the increase. 7. So 6 & 7. For Instance, I planted the Gospel first among you; Apollos came afterward and instruct Y 2 ed A. D. 57. 7. So then, neither is he that planteth any thing, neither he that watereth: but God that giveth the increase. ed you further in it, and others perhaps after him carried you on still higher. But was not mine and his and their Doctrine all from one and the fame God, and to the fame End and Purpose ? Are we or any of you more than Ministers of Christ, that you should thus value and set up one above another, as if they were your perfect Masters and Saviours? 8. Now he that planteth, and he that 8. Our Apoftolical Office is all one * and the fame, as derived from the Authority of Heaven. And therefore those who would be magnified above me, ought to confider, it is God, not Men, that is to reward us according to the Degrees of Diligence and Fidelity wherewith every one difcharges his Ministry. 9. For we are labourers together with God: ye are Gods husbandry †, ye are Gods building. 9. We are all equally the Minifters and Servants of God, and the best of us are no more; and you Chriftian People whom we convert are the Field + or Fabrick we work upon; you still are equally God's Workmanship, let who will of us have the Hand in cultivating and building you up in his Faith. 10. According to the let every man take 10. It was I that first instrut ed you in this Religion, and according to the Tenour of my Office, and the spiritual Knowledge and Powers bestowed on me, I did fincerely, and like a true Architect, lay the Foundation of your Christian Faith, in this plain and folid Truth of a crucified Redeemer. Others came after me But let them have a and built upon my Foundation. Care what Doctrines they build on it; and take you Heed Heed how you magnify and extol them above me your A. D. 57. first and principal Teacher. 11. For other foundation can no man lay, than that is laid, which is Jesus Chrift. 11. For as this Article is the first and only fure Foundation of all Christian Doctrines, so no Doctrines can be true that are not a greeable to, and consistent with it. 12. Now if any man build upon this foundation, gold, filver, precious stones, wood, hay, stubble. 13. Every mans work shall be made manifest. For the day 12 & 13. And whatever the *shall declare it, be- 14. If any mans work abide which he hath built thereupon, he shall receive a reward. 15. If any mans work shall be burnt, he shall fuffer lofs: but he himself shall be saved; yet so †, as by fire. 14. Whoever teaches what is good and wholsome, and will stand the Test, he shall receive a Reward proportionable to his Diligence and Sincerity. 15. But whoever broaches and propagates any false and dangerous Doctrines, they will prove then like a House of Straw that cannot stand the Fire, but is immediately burnt and confuined by it. Only if the Man preached them through mere Ignorance, and not from any base and malicious Design; through his Work, i. e. his Doctrine be condemned, he may himself be saved; but then he is faved, just as a Man is, that is pulled out + of the Fire when his House is in Flames about his Ears, i. e. not without great Hazard and Difficulty. Y 3 16. Let * Ver. 13. Ἡ ἡμέρα, The Day. Either the Time of the Destruction of Jerufalem, or the Day of Judgment, or else both. But the latter seems to be principally intended. † See Jude 23. |