*Minor differences ignored. Grouped by changes, with first version listed as example.
For we are fellow-laborers with God. Here is the best argument. It is the Lord's work that we are employed in, and it is to him that we have devoted our labors: hence, as he is faithful and just, he will not disappoint us of our reward. That man, accordingly, is mistaken who looks to men, or depends merely on their remuneration. Here we have an admirable commendation of the ministry -- that while God could accomplish the work entirely himself, he calls us, puny mortals, [1] to be as it were his coadjutors, and makes use of us as instruments. As to the perversion of this statement by the Papists, for supporting their system of free-will, it is beyond measure silly, for Paul shows here, not what men can effect by their natural powers, but what the Lord accomplishes through means of them by his grace. As to the exposition given by some -- that Paul, being God's workman, was a fellow-workman with his colleagues, that is, with the other teachers -- it appears to me harsh and forced, and there is nothing whatever in the case that shuts us up to have recourse to that refinement. For it corresponds admirably with the Apostle's design to understand him to mean, that, while it is peculiarly the work of God to build his temple, or cultivate his vineyard, he calls forth ministers to be fellow-laborers, by means of whom He alone works; but, at the same time, in such a way, that they in their turn labor in common with him. As to the reward of works, consult my Institutes [2] God's husbandry, God's building. These expressions may be explained in two ways. They may be taken actively in this sense: "You have been planted in the Lord's field by the labor of men in such a way, that our heavenly Father himself is the true Husbandman, and the Author of this plantation. You have been built up by men in such a way, that he himself is the true Master-builder. [3] Or, it may be taken in a passive sense, thus: "In laboring to till you, and to sow the word of God among you and water it, we have not done this on our own account, or with a view to advantage to accrue to us, but have devoted our service to the Lord. In our endeavors to build you up, we have not been influenced by a view to our own advantage, but with a view to your being God's planting and building. This latter interpretation I rather prefer, for I am of opinion, that Paul meant here to express the idea, that true ministers labor not for themselves, but for the Lord. Hence it follows, that the Corinthians were greatly to blame in devoting themselves to men, [4] while of right they belonged exclusively to God. And, in the first place, he calls them his husbandry, following out the metaphor previously taken up, and then afterwards, with the view of introducing himself to a larger discussion, he makes use of another metaphor, derived from architecture. [5]
1 - "Poures vers de terre;" -- "Mere worms of the dust."
2 - The subject of Rewards is largely treated of in the Institutes, volume 2. The reader will find the expression "laborers together with God" commented upon in the Institutes, volume 1. -- Ed.
3 - "Et conducteur de l'oeuvre;" -- "And conductor of the work."
4 - "De se rendre suiets aux hommes, et attacher la leurs affections;" -- "In making themselves subject to men, and placing their affections there."
5 - "De la massonerie, ou charpenterie;" -- "From masonry, or carpentry."
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 2-Corinthians 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 3-John 1:8, Christians are indeed said to he "fellow-helpers to the truth" συνεργοὶ τῆ ἀληθεία sunergoi tē alētheia; that is, they operate with the truth, and contribute by their labors and influence to that effect. In Mark also Mark 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 geōrgion); 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 Genesis 26:14, as the translation of צבדה ‛abudaah; "For he had 'possession' of flocks," etc.; in Jeremiah 51:23, as the translation of צמד tsemed "a yoke;" and in Proverbs 24:30; Proverbs 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 2-Corinthians 6:16, and Ephesians 2:21; see also Hebrews 3:6; 1-Peter 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.
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 Proverbs 24:30 : I went by the Field, γεωργιον, of the slothful; and Proverbs 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.
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 (1-Corinthians 15:10; 2-Corinthians 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.
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.
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, 2-Corinthians 5:20; 2-Corinthians 6:1; compare Acts 15:4; see on 1-Thessalonians 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 (Ephesians 2:21-22; Ephesians 4:29).
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.
*More commentary available at chapter level.