1 Corinthians 3:6-8

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 Verse 7. Any thing. This is to be taken comparatively. They are nothing ia comparison with God. Their agency is of no importance compared with his. 1Cor 1:28. It does mean that their agency ought not to be performed; that it is not important, and indispensable in its place; but that the honour is due to God. Their agency is indispensable. God could make seed or a tree grow if they were not planted in the earth. But he does not do it. The agency of the husbandman is indispensable in the ordinary operations of his providence. If he does not plant, God will not make the grain or the tree grow. God blesses his labours; he does not work a miracle. God attends effort with success; he does not interfere in a miraculous manner to accommodate the indolence of men. So in the matter of salvation. The efforts of ministers would be of no avail without God. They could do nothing in the salvation of the soul, unless he should give the increase. But their labours are as indispensable and as necessary, as are those of the farmer in the production of a harvest. And as every farmer could say, "my labours are nothing without God, who alone can give the increase," so it is with every minister of the gospel.

(a) "neither" Jn 15:5, 2Cor 12:9-11 Verse 8. Are one. ενεισιν. They are not the same person; but they are one in the following respects:

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

(2.) Their work is one, because one is as necessary as the other. If the grain was not planted, there would be no use in pouring water there; if not watered, there would be no use in planting. The work of one is as needful, therefore, as the other; and the one should not undervalue the labours of the other.

(3.) They are one in regard to God. They are both engaged in performing one work; God is performing another. There are not three parties or portions of the work, but two. They two perform one part of the work; God alone performs the other. Theirs would be useless without him; he would not ordinarily perform his, without their performing their part. They could not do his part, if they would--as they cannot make a plant grow; he could perform their part--as he could plant and water without the farmer; but it is not in accordance with his arrangements to do it.

And every man. The argument of the apostle here has reference only to ministers; but it is equally true of all men, that they shall receive their proper reward.

Shall receive. In the day of judgment, when God decides the destiny of men. The decisions of that day will be simply determining what every moral agent ought to receive.

His own reward. His fit or proper τονιδιον reward; that which pertains to him, or which shall be a proper expression of the character and value of his labour. The word reward μισθον denotes, properly, that which is given by contract for service rendered; an equivalent in value for services or for kindness. Rom 4:4. In the Scriptures it denotes pay, wages, recompense given to day-labourers, to soldiers, etc. It is applied often, as here, to the retribution which God will make to men in the day of judgment; and is applied to the favours which he will then bestow on them, or to the punishment which he will inflict as the reward of their deeds. Instances of the former sense occur in Mt 5:12, Mt 6; Lk 6:23,35, Rev 11:18; of the latter in 2Pet 2:13,15. In regard to the righteous, it does not imply merit, or that they deserve heaven; but it means that God will render to them that which, according to the terms of his new covenant, he has promised, and which shall be a fit expression of his acceptance of their services. It is proper, according to these arrangements, that they should be blessed in heaven. It would not be proper that they should be cast down to hell. Their original and their sole title to eternal life is the grace of God through Jesus Christ; the measure, or amount of the favours bestowed on them there, shall be according to the services which they render on earth. A parent may resolve to divide his estate among his sons, and their title to anything may be derived from his mere favour; but he may determine that it shall be divided according to their expressions of attachment, and to their obedience to him.

(b) "every man" Ps 62:12, Rev 22:12
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