TRV
Translation
King James Version
¶ Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
Complete Jewish Bible
After all, what is Apollos? What is Sha’ul? Only servants through whom you came to trust. Indeed, it was the Lord who brought you to trust through one of us or through another.
Berean Standard Bible
What then is Apollos? And what is Paul? They are servants through whom you believed, as the Lord has assigned to each his role.
American Standard Version
What then is Apollos? and what is Paul? Ministers through whom ye believed; and each as the Lord gave to him.
World English Bible Messianic
Who then is Apollos, and who is Paul, but servants through whom you believed; and each as the Lord gave to him?
Geneva Bible (1599)
Who is Paul then? and who is Apollos, but the ministers by whome yee beleeued, and as the Lord gaue to euery man?
Young's Literal Translation
Who, then, is Paul, and who Apollos, but ministrants through whom ye did believe, and to each as the Lord gave?
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In the KJVVerse 28,416 of 31,102
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Commentary on 1 Corinthians 3 verses 5–10
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 masterbuilder, 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, Co1 3:5. 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, Co1 3:6. 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, Co1 3:7. 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 (Co1 3:8), 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, sunergoi - co-workers, fellow-labourers (Co1 3:9), 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, Co1 4:15. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
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John ChrysostomAD 407
Homily on 1 Corinthians 8
"Who then is Paul, and who is Apollos?"
In this way, after producing and proving his facts, he makes his accusation henceforth more openly. Moreover, he employs his own name, doing away all harshness and not suffering them to be angry at what it is said. For if Paul is nothing and murmur not, much less ought they to think themselves ill used. Two ways, you see, he has of soothing them; first by bringing forward his own person, then by not robbing them of all as if they contributed nothing. Rather he allows them some small portion: small though it be, he does allow it. For having said, "Who is Paul, and who Apollos," he adds, "but ministers by whom ye believed." Now this in itself is a great thing, and deserving of great rewards: although in regard of the archetype and the root of all good, it is nothing. For not he that "ministers" to our blessings, but he that provides and gives them, he is our Benefactor. And he said not, "Evangelists," but "Ministers," which is more. For they had not merely preached the Gospel, but had also ministered unto us; the one being a matter of word only, while the other hath deed also.
Further, he said not, "Those who guide you into the Faith," but "those by whom ye believed;" again attributing the greater share to themselves, and indicating by this also the subordinate class of ministers. Now if they were ministering to another, how come they to seize the authority for themselves? But I would have you consider how in no wise he lays the blame on them as seizing it for themselves, but on those who endow them with it. For the ground-work of the error lay in the multitude; since, had the one fallen away, the other would have been broken up. Here are two points which he has skilfully provided for: in that first he hath prepared, as by mining, in the quarter where it was necessary to overthrow the mischief; and next, on their side, in not attracting ill-will, nor yet making them more contentious.
"Even as Christ gave to every man."
For not even this small thing itself was of themselves, but of God, who put it into their hands. For lest they might say, What then? are we not to love those that minister unto us? Yea, saith he; but you should know to what extent. For not even this thing itself is of them, but of God who gave it.
PelagiusAD 418
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 3
If Paul and Apollos counted for nothing, what can we say about those who glory in the flesh?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 3:5, the Apostle Paul directly challenges the Corinthian church's divisive spirit by rhetorically asking about the true identity of himself and Apollos. He asserts that they are merely "ministers" or servants, instrumental in the Corinthians' belief only "as the Lord gave to every man." This verse profoundly reorients the congregation's focus from human personalities and their perceived abilities to God, the sovereign source of all faith, spiritual growth, and ministerial effectiveness, thereby undermining the basis for factionalism.
CONTEXT
Literary Context: This verse is situated within Paul's broader argument against the spiritual immaturity and carnal divisions plaguing the Corinthian church. Immediately preceding it, Paul rebukes them for their sectarianism, identifying themselves with specific leaders like Paul or Apollos, which he likens to acting as "mere men" rather than spiritual individuals (1 Corinthians 3:1-4). Verse 5 serves as a direct rhetorical question designed to deflate the inflated importance the Corinthians placed on human instruments. It logically flows into the agricultural metaphor of planting and watering in 1 Corinthians 3:6-9, where Paul further clarifies that while he planted and Apollos watered, "God gave the increase." The entire passage emphasizes God's sovereignty over human effort in the work of salvation and sanctification.
Historical & Cultural Context: The city of Corinth was a bustling Roman provincial capital, known for its intellectualism, diverse philosophies, and a culture that often celebrated eloquent speakers and charismatic leaders. In this environment, it was common for people to align themselves with particular philosophical schools or rhetorical masters. The Corinthian Christians, many of whom came from this background, may have inadvertently transferred these cultural patterns into the church, creating factions around prominent figures like Paul (the founder), Apollos (a gifted orator and teacher, as described in Acts 18:24-28), and even Peter or Christ Himself (1 Corinthians 1:12). Paul's strong rebuke here aims to dismantle this human-centric approach, reminding them that the church belongs to Christ, not to any human leader, no matter how gifted.
Key Themes: The verse significantly contributes to several overarching themes in 1 Corinthians and Pauline theology. Firstly, it highlights The Subordinate Role of Ministers, presenting Paul and Apollos not as ultimate authorities but as humble "ministers" or servants, mere instruments in God's hands. This theme is crucial for understanding Christian leadership, where human leaders are to point to Christ, not to themselves. Secondly, it underscores God's Sovereignty in Belief and Growth, emphasizing that faith is not a result of human persuasion or eloquence, but a divine gift, as "the Lord gave to every man." This idea is foundational to Paul's understanding of grace and divine initiative, powerfully articulated in Ephesians 2:8-9. Lastly, the verse implicitly promotes Unity in Ministry, showing that despite different roles (planting vs. watering), all ministers are united under the one Lord, working towards a common, divinely ordained purpose. This call for unity resonates throughout Paul's opening chapters, particularly in his plea for the Corinthians to be "perfectly joined together in the same mind and in the same judgment" (1 Corinthians 1:10).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs a Rhetorical Question ("Who then is Paul, and who is Apollos?") to engage the audience directly and provoke self-reflection. This device is not seeking an answer but is used to make a forceful point: human leaders are not the ultimate focus. Following this, Paul uses Understatement (or Meiosis) by describing himself and Apollos as mere "ministers." This deliberate downplaying of their significant apostolic roles serves to humble them and emphasize their subservience to God. There is also an implicit Contrast established between the Corinthians' carnal view of leaders as figures to be idolized and Paul's spiritual view of them as humble servants. Finally, the phrase "even as the Lord gave to every man" highlights Divine Agency, shifting the focus from human effort to God's sovereign work, which is a recurring theological motif in Paul's writings.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a foundational statement on the nature of Christian ministry and the sovereignty of God in salvation and spiritual growth. It dismantles the human tendency to elevate individuals or to attribute spiritual success to human charisma or skill. Theologically, it asserts that faith itself is a gift from God, and that those who serve in ministry are merely instruments in His hands, empowered and gifted by Him for His purposes. This perspective fosters humility in leadership and unity among believers, as all are dependent on the same divine source. It redirects glory from human vessels to the Lord who works through them, emphasizing that the church's ultimate allegiance and focus must always be on God, not on any human personality or faction.
REFLECTION AND APPLICATION
1 Corinthians 3:5 offers a profound and timeless corrective for both those in ministry and those who are ministered to. For leaders, it serves as a humbling reminder that their effectiveness, gifts, and even the very faith of those they serve are ultimately from God. It calls for a deep sense of dependence on the Lord, guarding against pride, self-promotion, and the temptation to build personal kingdoms rather than God's. True spiritual leadership is about being a faithful steward and a transparent conduit for God's grace, not about personal charisma or intellectual prowess. For congregants, this verse warns against the dangerous tendency to idolize human leaders, form cliques around preferred teachers, or attribute spiritual growth solely to human effort. Our faith and allegiance must be directed towards Christ alone, recognizing that all human instruments are fallible and merely serve at the Lord's pleasure. This perspective fosters a healthy appreciation for diverse ministries while promoting unity and a Christ-centered focus within the body of believers, ensuring that all glory is given to God.
Questions for Reflection
FAQ
What does Paul mean by calling himself and Apollos "ministers"?
Answer: When Paul refers to himself and Apollos as "ministers" (Greek: diákonos), he is deliberately using a term that emphasizes their role as servants or attendants. It means they are not masters, ultimate authorities, or the source of the Corinthians' faith, but rather humble instruments or channels through whom God works. This term is meant to deflate any human pride or factionalism that might arise from exalting specific leaders. Their function is to serve God and His people, pointing always to Him as the true source of all spiritual fruit.
Why was Paul so concerned about the Corinthians' focus on different leaders?
Answer: Paul was deeply concerned because this focus on human leaders was leading to destructive divisions and factions within the Corinthian church (1 Corinthians 1:10-13). Instead of being united in Christ, they were identifying themselves by human allegiances ("I am of Paul," "I am of Apollos," etc.). This carnal behavior demonstrated spiritual immaturity and undermined the unity of the body of Christ, which is built on the singular foundation of Jesus Christ (1 Corinthians 3:11). Paul wanted them to understand that all ministers are merely servants of the one Lord, working together for God's glory, not their own.
How does this verse apply to modern church leadership and congregational dynamics?
Answer: This verse is profoundly relevant today. For church leaders, it serves as a powerful call to humility, reminding them that their gifts, abilities, and any spiritual fruit are ultimately from God. It guards against the dangers of celebrity culture, self-promotion, and building personal followings. For congregants, it warns against idolizing pastors or teachers, forming exclusive groups around preferred ministries, or allowing personal preferences to cause division. It encourages a healthy appreciation for diverse gifts within the body of Christ, while always directing ultimate allegiance and worship to Jesus Christ alone, who is the true head of the church (Ephesians 1:22-23).
CHRIST-CENTERED FULFILLMENT
1 Corinthians 3:5, though addressing the role of human ministers, powerfully points to the supremacy and centrality of Jesus Christ. Paul's rhetorical question, "Who then is Paul, and who is Apollos?" implicitly answers: "Neither of us is the Christ!" The very existence and effectiveness of Paul and Apollos as "ministers" are entirely dependent on Christ, for it is "the Lord" who "gave to every man." This emphasizes that all true ministry flows from and points back to Christ, who is the ultimate source of faith, spiritual growth, and all spiritual gifts (Ephesians 4:7-8). He is the foundation upon which the church is built, and no human builder, no matter how gifted, can lay any other foundation (1 Corinthians 3:11). Paul's insistence that ministers are merely servants underscores that the church belongs to Christ, not to any human leader, for He is the Head of the Body (Colossians 1:18). Therefore, any factionalism or glory given to human instruments is a direct affront to the singular Lordship of Jesus, who alone is worthy of all praise and devotion, and in whom all believers are united (1 Corinthians 1:13).