Paul has left the mockers, the procrastinators, and the believers, each to reap the fruits he has sown, and, departing from Athens, has reached Corinth. And here we find him the center of so natural a touch of history, that it speaks its own fidelity. No "cunningly devised" history would have interpolated such an incident as this before us. Nothing but the truth of history could find its niche here. So distinctly as it is recorded, it must be charged with some useful suggestions.

I. PAUL PUTS HONOR ON MERE LABOR WITH THE HANDS. It were of those matters of exceedingly curious interest, not vouchsafed to us, and not necessary to "our learning," if we had been told, what Paul earned as wage; or otherwise how he sold what he made. Of one thing we will be sure, he did neither ask nor take more than was the right price.

II. PAUL PUTS ITS REAL HONOR ON THE APOSTOLIC AND MINISTERIAL OFFICE. He does this partly, in one of the most effective of ways, viz. by withdrawing from that office its merely superficial honor. He strips it of mere dignity, of case, and of professionalism.

III. PAUL PUTS HONOR ON INDEPENDENCE, EVEN IN THE APOSTOLIC OFFICE. True, in Christianity as in Judaism, that those who minister at the altar have right to live by the altar, and that the exchange of things temporal and "carnal" (1 Corinthians 9:11-14) for things spiritual is sure to be to the preponderating gain of those who part with the former. Yet there may be times when the day shall be won by one clear proof, and that the proof of disinterestedness (1 Corinthians 9:15-18).

IV. PAUL PUTS HONOR ON THE FREEDOM OF CHRISTIANITY FROM ANY SET AND ARTIFICIAL CLASS DISTINCTIONS. The man who speaks and who does the right and the good is the disciple of Christ. And discipleship is not determined, or regulated, or modified, in any way whatsoever by the kind of work to which it puts its hand. A man who prays in all the secrecy of the closet may do more than the man who preaches in all the publicity of the Church. A man who gives may haply, on occasion, do more than either. And a man who works at the humblest craft may not only be not second to an apostle, but may be truest apostle himself. How often have heart and mind died away, and nothing been reaped for want of hand and foot! The union of the practical with the devotional is often just as truly the sine qua non, as the union of the devotional with the teaching and preaching of the highest seraph-tongue.

V. PAUL STRIKES AT THE DEEP-LYING PRINCIPLE, SO WELCOME AND HONORED WHEN RIGHTLY EMBRACED, OF THE SELF-SUPPORTING CHARACTER OF CHRISTIANITY. This is its honest pride. It asks air and light. And it asks love and faith, trust and trial. And it thereupon asks nothing more, till of it, it comes to be asked, and passionately, what devout, grateful, adoring return in its surpassing condescension it is willing to receive. Beneath not infrequent disguises, Christianity has been a long history of giving and not taking, giving and not even receiving, till hand and heart have become one. And men, suppliant in loving and overflowing devotion, have begged their Master, Lord, and Savior to accept of themselves and their all. - B.

1. We should give our Christian brother Godspeed on his work for God.

2. We can sometimes help the cause of foreign missions without leaving our own homes.

3. We cannot, however, be Christians at all, without being in some sense foreign missionaries.

4. We should match the self-surrender of the brother who gives up his home and land to carry on the work abroad, by self-denial for his support.

5. We should give to the faithful brother who is going forth in Christ's name, that most comforting of all assurances — that the prayers of Christ's Church are with him.

6. We should help Apollos. and Apollos should help us, and our helping of one another should be to the end that the Master's kingdom may be widened and upbuilded.

7. We may be sure that time and money used in teaching Apollos the truth are well "employed, for Apollos will in turn become a powerful teacher of the truth.

(S. S. Times.)

One of the gravest of modern ecclesiastical problems relates to the removal of members. There is a constant drain on our Churches through business exigencies, family arrangements, the habit of removing from town into the country, etc. In some neighbourhoods in the course of a few years the personnel of the congregation is entirely changed. What becomes of those who thus remove? It is notorious that a vast number drop out of Church life altogether. This like other problems arises from our departure from apostolic precedent. Members leave without reporting themselves either to the Church they are leaving, or to the Church to which they are removing; they are allowed to leave without commendation, or are allowed to come without welcome; and failing to adjust themselves to their new environment they simply fall out of the Church's ranks and so are lost. But even at this early date an arrangement was made which effectually checked this evil. A member of a particular Church was made to feel that he was a member of the Church of Christ everywhere. And so the "brethren" at Ephesus commended by letter Apollos to the "disciples" at Corinth, who, when he arrived in his new sphere in the most natural manner imaginable, took up the threads of his old life and continued his old work. Note then —

I. THAT THE CHURCH FROM WHICH A MEMBER IS REMOVING SHOULD COMMEND HIM TO THE CHURCH TO WHICH HE REMOVES.

1. This authenticates the member and is an effectual safeguard against imposture. In the absence of such a commendation the caution which is mistaken for coldness is only natural, for many a Church has suffered from receiving non-authenticated strangers.

2. This secures for the member a welcome and a home. There can be no hesitation in receiving one who has earned a good report amongst those who have known him for years.

3. This shows a brotherly interest in the prosperity of other Churches. "Brother So-and-so has been of use to us as a Sunday school teacher, or a church officer — make use of him; he will do you good, as he has done us good."

II. THE CHURCH TO WHICH A MEMBER REMOVES SHOULD "RECEIVE" HIM, if he brings his credentials —

1. Without suspicion. He has been already approved by a sister Church, and should not have to undergo another period of probation.

2. With hearty brotherly affection. Parting with old associates if often most distressing; let him feel that he has only changed one group of brethren for another.

3. To full Church rights and privileges. Let him take as nearly as possible the position he occupied amongst his old friends. This was what the Corinthians did in the case of Apollos.

III. A MEMBER ON REMOVING SHOULD ASK FOR HIS CREDENTIALS AND AT ONCE PRESENT THEM AND CONTRIBUTE HIS SHARE OF CHURCH LIFE AND USEFULNESS.

1. He should put a proper value on his membership by securing its continuity himself. How is the Church to know he is removing and where he is removing to without information? Surely it is not infra dig. to give this information, and to secure at least a friendly recommendation!

2. He should not wait to be "looked up" in his new sphere, and because screened from observation in some back seat, or lost in the crowd of retiring worshippers, complain that he is neglected.

3. He should take as deep an interest in the work of his new sphere as in the work of the old. This is what Apollos did. Conclusion: This rule should not be sectarian. When a member of one branch of Christ's Church removes to a place represented only by another branch, let him be duly accredited and received as belonging to the common Christian community; and let him not withhold his full fellowship, least of all create a schism ill favour of his own denomination because of some difference in creed or polity.

(J. W. Burn.)

1. The God of nature is the God of grace. In the world of nature, God not only brings creatures into life, but provides for their support. So in the world of grace. Christians are new creatures; but they require attention and supplies. And "He who giveth to the beast his food, and to the young ravens which cry," will not overlook the wants of His own children.

2. In harmony with this reflection are the words of the text, Apollos was "an eloquent man," etc. Here we remark that talent and knowledge are distinguishable; and that the heart may be right with God, while the judgment in Divine things is defective. It is well, however, to see a man using the light he has, and "to him that hath shall be given, and he shall have more abundantly." This was the case here (ver. 26).

3. This honours both parties.(1) It commends Aquila and Priscilla. Though they found Apollos, in Christian knowledge, inferior to themselves, yet they did not disparage him, saying, "He may do for others; but such a young, raw preacher is not deep enough for us": — so many a gifted brother and sister in our day would have said — but they encouraged him, and communicated to him of their own experience. But observe — They did it with a delicate regard to his feelings alone in their own house.(2) And it looks well in Apollos, that he so willingly received their instruction. He was a young preacher exceedingly cried up and followed — and it was not an apostle that undertook to teach him; nor even a brother minister; but two of his hearers, and mechanics too — but he listens to them with pleasure and gratitude.

4. Apollos was willing to go where there was least help, and most probability of usefulness. But no preacher ought to be countenanced till he is accredited. When, therefore, Apollos was "disposed to pass into Achaia," he travelled with letters of recommendation; and "when he was come, he helped them much which had believed through grace." Whence we observe that —

I. CHRISTIANS AND BELIEVERS. To believe is to have a persuasion of the truth of a thing submitted to our attention. It is obvious, however, that the credence which characterises the subjects of Divine grace does not rest in the judgment without producing a correspondent state of the heart: "for with the heart man believeth unto righteousness." "Faith worketh by love." James shows the inutility of that faith which admits the truth into the understanding, while the possessor is not sanctified by it. If a man believe anything, it is his own mortality; and yet the conviction is completely counteracted by his passions and sins, and he lives as if he were to live here always. Ungodly characters may, therefore, give credit to the Scriptures, and to the most interesting doctrines of the gospel, and yet "hold the truth in unrighteousness." The hazard of deception arises from the resemblance there often is between a counterfeit and a genuine faith; and the tendency there is in men to be satisfied with the assent of the mind, which costs nothing, without "obeying from the heart the form of doctrine which is delivered us." But such is the disposition of everyone that believes to the saving of the soul.

II. That they who believe, BELIEVE THROUGH GRACE. From this source comes —

1. The very object of faith as a revelation. This principally consists in the "record, that God hath given to us eternal life, and that this life is in His Son."

2. The existence of faith as a production. This may be inferred from our moral inability. "Who can bring a clean thing out of an unclean? Not one." But we are not left to infer the fact: we have the most express ascriptions of it to a Divine influence. "Blessed art thou, Simon Barjona: for flesh and blood hath not revealed this unto thee, but My Father which is in heaven." And so far was this from being peculiar to him, that it is said of the Ephesians, "By grace are ye saved, through faith: and that not of yourselves, it is the gift of God."

3. The exercise of faith as a principle. This faith must be exerted in every condition. But as there is nothing of so much importance, there is nothing so much opposed. And how is it to be maintained? "I have prayed. for thee, that thy faith fail not." "Lord, increase our faith." Thus the continuance and the progress of the principle depend upon the same grace which produced it; and He who is the Author, is also the Finisher of our faith.

III. THEY NEED HELP. This they all feel. Paul himself, after all his proficiency, was not ashamed to say, "I have not yet attained, neither am I already perfect." The Christian feels a deficiency which requires help.

1. In his knowledge.

2. In his sanctification. His graces are imperfect. Something is wanting — and, oh! how much — to his patience, his love, his hope, his faith.

3. In his comfort.

IV. But ASSISTANCE IS AFFORDED BY THE MINISTRY OF THE GOSPEL. "Who, when he was come, helped them much which had believed through grace." It is necessary, however, to observe that he did this only through the blessing of God attending his labours. "Who then is Paul, and who is Apollos," etc.? (1 Corinthians 3:5). Apollos helped the believers —

1. By his prayers. This was done by his praying with them and for them, not only in public, but in private. "The effectual fervent prayer of a righteous man availeth much."

2. By preaching. Preaching is an ordinance peculiar to the gospel. Every religion of old had its rites; and its votaries were accustomed to assemble together at stated times and on various occasions, in their temples and at their altars: but they never came to receive instruction. What instruction had their leaders to communicate? But when your ministers meet you, they have everything that is interesting to announce.

3. By example. Example is deservedly said to be more influential than precept. The physician is not likely to gain the confidence of the patient when he prescribes for a disease under which he labours himself.Conclusion:

1. "Dost thou believe on the Son of God?"

2. If faith comes from the grace of God, they are mistaken who place it in the virtue of man. "By the grace of God, I am what I am." Let the same truth which excludes boasting prevent despair.

3. Do not despise the day of small things. Despise it not —(1) In others. Observe and cherish every serious conviction, and resemble Him who does "not break a bruised reed, or quench the smoking flax."(2) In yourselves. The life of God is progressive, and the commencement is often no more to the completion than the mustard seed to the mustard tree.

4. Pity those who are destitute of your religious advantages.

5. Be grateful for the privileges you enjoy, and be concerned properly to improve them.

(W. Jay.)

What Apollos was at Ephesus (ver. 24) he was at Corinth. Change of sphere sometimes takes all the might out of a preacher. But this is not always his fault. The preacher who, supported by the prayers, cooperation, and enthusiasm of a warm-hearted Church, wins many souls to Christ, is not to be blamed if his ministry amongst an apathetic people is comparatively barren of results. Mighty preaching is —

I. CONVINCING PREACHING.

1. Some preaching is —(1) Merely interesting. It deals with topics which fall in with the popular mood and agree with the popular tastes. It has taking titles, is eloquent in its language, is full of illustrations, and. is well garnished with poetical quotations. This often lacks power because it fails to grip.(2) Philosophical. It deals with mental, theological, and moral problems. It appeals to the cultured intellect and taxes thought to the utmost. This too often lacks power, because only a few can appreciate it.(3) Comforting. This deals with the afflictions of the body or the soul, and applies the soothing and healing balm of the promises of God; but often it is enervating, and has on many the effect which medicine has on a healthy body.

2. All these kinds of preaching are important and necessary in their place: but even these are powerless unless they produce conviction; and wisely handled subjects of passing interest, grave mental and moral problems, and the woes of humanity may be made instruments of power. The mighty preaching of Apollos produced conviction —(1) Of sin.(2) Of the need of a Saviour.(3) Of the suitableness of Christ for His saving work. And no preaching is mighty which fails here.

3. For this convincing preaching the Holy Spirit is essential (John 16:7-11).

II. THE MEANS OF PRODUCING THIS CONVICTION ARE THE SCRIPTURES.

1. Some endeavour to produce conviction by abstract reasoning. And nothing is more incontestible than that the fact of sin and the power and claims of Christ as Saviour can be proved on intellectual lines. But logic is too cold to be powerful, and those who are capable of following closely subtle lines of argument are very. few.

2. Some depend on authority, and the result is either stubborn antagonism or the manufacture of worthless devotees. Rarely has conviction been produced by the mere ipse dixit of a preacher or a Church.

3. The mighty preacher deals with the Scriptures and shows from them that Christ is —(1) A Divinely authorised Saviour.(2) An all-sufficient Saviour.(3) Just such a Saviour as can meet, by His Divine power, His human sympathies, His atoning sacrifice, the sinner's needs.

III. MIGHTY PREACHING IS THE GREAT MEANS OF HELPING THE CHURCH. Apollos helped them much, "for he mightily convinced," etc. Of course he helped those whom he convinced — by being the means of their conversion; and doubtless he, like others, helped the Church by counsel, government, encouragement, etc. Still the main help that the Church wanted then and what it wants now is that referred to in the text. This —

1. Strengthens the Church numerically. Those who are convinced that Jesus is Christ, join the Church and thus add to its numerical strength. The law of growth operates here as elsewhere. Vigour is manifested by growth.

2. Encourages its hopes. A stationary or declining Church is a desponding Church; and despondency is paralysis. On the contrary a hopeful Church is a progressive Church, and nothing stimulates hope like success.

(J. W. Burn.).