1Cor 3:5-6, 4:6, Tit 3:13 | Barnes | STEP | Verse 5. Who then is Paul , etc. . Why should a party be formed which should be named after Paul? What has he done or taught that should lead to this? What eminence has he that should induce any to call themselves by his name? He is on a level with the other apostles; and all are but ministers, or servants, and have no claim to the honour of giving names to sects and parties. God is the fountain of all your blessings, and whoever may have been the instrument by whom you have believed, it is improper to regard them as in any sense the fountain of your blessings, or to arrange yourselves under their name. But ministers . Our word minister , as now used, does not express the proper force of this word. We, in applying it to preachers of the gospel, do not usually advert to the original sense of the word, and the reasons why it was given to them. The original word διακονοι denotes, properly, servants , in contradistinction from masters, ( ;) and denotes those of course who are in an inferior rank of life. They had not command, or authority, but were subject to the command of others. It is applied to the preachers of the gospel, because they are employed in the service of God; because they go at his command, and are subject to his control and direction. They have not original authority, nor .are they the source of influence or power. The idea here is, that they were' the mere instruments or servants by whom God conveyed all blessings to the Corinthians; that they as ministers were on a level, were engaged in the same work, and that therefore it was improper for them to form parties that should be called by their names. By whom . Through whom, διων, by whose instrumentality. They were not the original source of faith, but were the mere servants of God in conveying to them the knowledge of that truth by which they were to be saved. Even as the Lord gave to every man . God is the original Source of faith; and it is by his influence that any one is brought to believe. . There were diversities of gifts among the Corinthian Christians, as there are in all Christians. And it is here implied, (1.) that all that any one had was to be traced to God as its Author; (2.) that he is a Sovereign, and dispenses his favours to all as he pleases; (3.) that since God had conferred those favours, it was improper for the Corinthians to divide themselves into sects, and call themselves by the name of their teachers, for all that they had was to be traced to God alone. This idea, that all the gifts and graces which Christians had were to be traced to God alone, was one which the apostle Paul often insisted on; and if this idea had been kept before the minds and hearts of all Christians, it would have prevented no small part of the contentions in the church, and the formation of no small part of the sects in the Christian world. (d) "even as the Lord" .

1 Corinthians 3:5-6

Verse 5. Who then is Paul, etc. 1Cor 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 honour of giving names to sects and parties. God is the fountain of all your blessings, and whoever may have been the instrument by whom you have believed, it is improper to regard them as in any sense the fountain of your blessings, or to arrange yourselves under their name.

But ministers. Our word minister, as now used, does not express the proper force of this word. We, in applying it to preachers of the gospel, do not usually advert to the original sense of the word, and the reasons why it was given to them. The original word διακονοι denotes, properly, servants, in contradistinction from masters, (Mt 20:26, 23:11, Mk 9:35, 10:43;) and denotes those of course who are in an inferior rank of life. They had not command, or authority, but were subject to the command of others. It is applied to the preachers of the gospel, because they are employed in the service of God; because they go at his command, and are subject to his control and direction. They have not original authority, nor .are they the source of influence or power. The idea here is, that they were' the mere instruments or servants by whom God conveyed all blessings to the Corinthians; that they as ministers were on a level, were engaged in the same work, and that therefore it was improper for them to form parties that should be called by their names.

By whom. Through whom, διων, by whose instrumentality. They were not the original source of faith, but were the mere servants of God in conveying to them the knowledge of that truth by which they were to be saved.

Even as the Lord gave to every man. God is the original Source of faith; and it is by his influence that any one is brought to believe. Rom 12:3,6. There were diversities of gifts among the Corinthian Christians, as there are in all Christians. And it is here implied,

(1.) that all that any one had was to be traced to God as its Author;

(2.) that he is a Sovereign, and dispenses his favours to all as he pleases;

(3.) that since God had conferred those favours, it was improper for the Corinthians to divide themselves into sects, and call themselves by the name of their teachers, for all that they had was to be traced to God alone. This idea, that all the gifts and graces which Christians had were to be traced to God alone, was one which the apostle Paul often insisted on; and if this idea had been kept before the minds and hearts of all Christians, it would have prevented no small part of the contentions in the church, and the formation of no small part of the sects in the Christian world.

(d) "even as the Lord" Rom 12:3,6, 1Pet 4:11. Verse 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 any one, it was rather to him than to the teachers who had laboured there subsequently; but he regarded himself as worthy of no such honour as to be the head of a party, for it was not himself, but God who had given the increase.

Apollos watered. This figure is 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 laboured in establishing the church at Corinth; but that subsequently Apollos had laboured to increase it, and to build it up. It is certain that Apollos did not go to Corinth until after Paul had left it. See Acts 18:18,27.

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 husbandman. It would be vain for the farmer to sow his seed unless God should give it life. There is no life in the seed, nor is there any inherent power in the earth to make it grow. God only, the giver of all life, can quicken the germ in the seed, and make it live. So it would be in vain for the farmer to water his plant unless God should bless it. There is no living principle in the water; no inherent power in the rains of heaven to make the plant grow. It is adapted, indeed, to this, and the seed would not germinate if it was not planted, nor grow if it was not 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. The truth must be sown in the heart, and the heart must be prepared for it--as the earth must be ploughed and made mellow, or it will not spring up. It must be cultivated with assiduous care, or it will produce nothing. But still it is all of God mss much so as the yellow harvest of the field, after all the toils of the husbandman, is of God. And as the farmer who has just views, will take no praise to himself because his corn and his vine start up and grow after all his care, but will ascribe all to God's unceasing, beneficent agency; so will the minister of religion, and so will every Christian, after all their care, ascribe all to God.

(e) "God gave the increase" 1Cor 15:10

1 Corinthians 4:6

Verse 6. And these things. The things which I have written respecting religious teachers, 1Cor 2:5,6, and the impropriety of forming sects called after their names.

I have in a figure transferred to myself and to Apollos. The word here used, μετεσχηματισα denotes, properly, to put on another form or figure; to change, Php 3:21, "who shall change our vile body;" to transform, 2Cor 11:13, "transforming themselves into the apostles of Christ;" and then to apply in the way of a figure of speech. This may mean that neither Paul, Apollos, nor Peter, were set up among the Corinthians as heads of parties; but that Paul here made use of their names to show how improper it would be to make them the head of a party, and hence how improper it was to make any religious teacher the head of a party; or Paul may mean to say that he had mentioned himself and Apollos particularly, to show the impropriety of what had been done; since, if it was improper to make them heads of parties, it was much more so to make inferior teachers the leaders of factions. Locke adopts the former interpretation. The latter is probably the true interpretation; for it is evident, from 1Cor 1:12,13, that there were parties in the church at Corinth that were called by the names of Paul, and Apollos, and Peter; and Paul's design here was to show the impropriety of this by mentioning himself, Apollos, and Peter, and thus by transferring the whole discussion from inferior teachers and leaders to show the impropriety of it. He might have argued against the impropriety of following other leaders. He might have mentioned their names. But this would have been invidious and indelicate. It would have excited their anger. He therefore says that he had transferred it all to himself and Apollos; and it implied that if it were improper to split themselves up into factions with them as leaders, much more was it improper to follow others; i.e., it was improper to form parties at all in the church. "I mention this of ourselves; out of delicacy I forbear to mention the names of others." And this was one of the instances in which Paul showed great tact in accomplishing his object, and avoiding offence.

For your sakes. To spare your feelings; or to show you in an inoffensive manner what I mean. And particularly by this that you may learn not to place an inordinate value on men.

That ye might learn in us. Or by our example and views.

Not to think, etc. Since you see the plan which we desire to take; since you see that we who have the rank of apostles, and have been so eminently favoured with endowments and success, do not wish to form parties, that you may also have the same views in regard to others.

Above that which is written. Probably referring to what he had said in 1Cor 3:5-9,21, 4:1. Or it may refer to the general strain of Scripture, requiring the children of God to be modest and humble.

That no one of you be puffed up. That no one be proud or exalted in self-estimation above his neighbour. That no one be disposed to look upon others with contempt, and to seek to depress and humble them. They should regard themselves as brethren, and as all on a level. The argument here is, that if Paul and Apollos did not suppose that they had a right to put themselves at the head of parties, much less had any of them a right to do so. The doctrine is,

(1.) that parties are improper in the church;

(2.) that Christians should regard themselves as on a level; and,

(3.) that no one Christian should regard others as beneath him, or as the object of contempt.

Titus 3:13

Verse 13. Bring Zenas the lawyer. This person is not elsewhere mentioned in the New Testament, and nothing more is known of him. He belonged, doubtless, to that class of persons so often mentioned in the New Testament as lawyers; that is, who were regarded as qualified to expound the Jewish laws. Mt 22:35. It does not mean that he practised law, in the modern sense of that phrase, he had doubtless been converted to the Christian faith; and it is not improbable that there were Jews at Nicopolis, and that Paul supposed he might be particularly useful among them.

And Apollos. Acts 18:24. He was also well-skilled in the laws of Moses, being "mighty in the Scriptures," (Acts 18:24,) and he and Zenas appear to have been travelling together. It would seem that they had been already on a journey, probably in preaching the gospel, and Paul supposed that they would be in Crete, and that Titus could aid them.

Diligently. 2Ti 4:9. Gr., Speedily; i.e., facilitate their journey as much as possible.

That nothing be wanting unto them. Nothing necessary for their journey. Paul desired that they might meet with hospitable treatment from Christians in Crete, and might not be embarrassed for the want of that which was needful for their journey. It would seem most probable that they had been sent by Paul on a visit to the churches.