I gave you milk to drink, not meat; for you were not able as yet. But neither indeed are you now able; for you are yet carnal.

“If, however, any one say, "What then? Could not God have exhibited man as perfect from beginning?" let him know that, inasmuch as God is indeed always the same and unbegotten as respects Himself, all things are possible to Him. But created things must be inferior to Him who created them, from the very fact of their later origin; for it was not possible for things recently created to have been uncreated. But inasmuch as they are not uncreated, for this very reason do they come short of the perfect. Because, as these things are of later date, so are they infantile; so are they unaccustomed to, and unexercised in, perfect discipline. For as it certainly is in the power of a mother to give strong food to her infant, [but she does not do so], as the child is not yet able to receive more substantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this [perfection], being as yet an infant. And for this cause our Lord in these last times, when He had summed up all things into Himself, came to us, not as He might have come, but as we were capable of beholding Him. He might easily have come to us in His immortal glory, but in that case we could never have endured the greatness of the glory; and therefore it was that He, who was the perfect bread of the Father, offered Himself to us as milk, [because we were] as infants. He did this when He appeared as a man, that we, being nourished, as it were, from the breast of His flesh, and having, by such a course of milk nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father. And on this account does Paul declare to the Corinthians, "I have fed you with milk, not with meat, for hitherto ye were not able to bear it." That is, ye have indeed learned the advent of our Lord as a man; nevertheless, because of your infirmity, the Spirit of the Father has not as yet rested upon you. "For when envying and strife," he says, "and dissensions are among you, are ye not carnal, and walk as men?" That is, that the Spirit of the Father was not yet with them, on account of their imperfection and shortcomings of their walk in life. As, therefore, the apostle had the power to give them strong meat-for those upon whom the apostles laid hands received the Holy Spirit, who is the food of life [eternal]-but they were not capable of receiving it, because they had the sentient faculties of the soul still feeble and undisciplined in the practice of things pertaining to God; so, in like manner, God had power at the beginning to grant perfection to man; but as the latter was only recently created, he could not possibly have received it, or even if he had received it, could he have contained it, or containing it, could he have retained it. It was for this reason that the Son of God, although He was perfect, passed through the state of infancy in common with the rest of mankind, partaking of it thus not for His own benefit, but for that of the infantile stage of man's existence, in order that man might be able to receive Him. There was nothing, therefore, impossible to and deficient in God, [implied in the fact] that man was not an uncreated being; but this merely applied to him who was lately created, [namely] man.”

“And we have still to explain what is said by the apostle: "I have fed you with milk (as children in Christ), not with meat; for ye were not able, neither yet are ye now able." For it does not appear to me that the expression is to be taken in a Jewish sense; for I shall oppose to it also that Scripture, "I will bring you into that good land which flows with milk and honey." ... So that the whole matter may be conceived thus: As nurses nourish new-born children on milk, so do I also by the Word, the milk of Christ, instilling into you spiritual nutriment. ... And since the Word is the gushing fountain of life, and has been called a river of olive oil, Paul, using appropriate figurative language, and calling Him milk, adds: "I have given you to drink;" for we drink in the word, the nutriment of the truth. ... Wherefore the Holy Spirit in the apostle, using the voice of the Lord, says mystically, "I have given you milk to drink." For if we have been regenerated unto Christ, He who has regenerated us nourishes us with His own milk, the Word; for it is proper that what has procreated should forthwith supply nourishment to that which has been procreated. And as the regeneration was conformably spiritual, so also was the nutriment of man spiritual.”

“What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity.”

“"And I, brethren, could not speak unto you as unto spiritual." Why, in the first place, says he, though you had been perfect in spiritual things also, not even so ought you to be elated; for what you preach is not your own, nor such as yourselves have found from your own means. But now even these things ye know not as ye ought to know them, but ye are learners, and the last of all. Whether therefore the Gentile wisdom be the occasion of your high imaginations; that hath been proved to be nothing, nay, in regard to spiritual things to be even contrary unto us: or if it be on account of things spiritual, in these, too, ye come short and have your place among the hindmost. Wherefore he saith, "I could not speak unto you as unto spiritual." He said not, "I did not speak," lest the thing might seem to proceed from his grudging them somewhat; but in two ways he brings down their high spirit; first, because they knew not the things that are perfect; next, because their ignorance was owing to themselves: yea, in a third way besides these, by pointing out that "not even now are they able [to bear it]." For as to their want of ability at first, that perhaps arose from the nature of the case. In fact, however, he does not leave them even this excuse. For not through any inability on their part to receive high doctrines, doth he say they received them not, but because they were "carnal." However, in the beginning this was not so blame-worthy; but that after so long a time, they had not yet arrived at the more perfect knowledge, this was a symptom of most utter dulness. It may be observed, that he brings the same charge against the Hebrews, not however, with so much vehemence. For those, he saith, are such, partly because of tribulation: but these, because of some appetite for wickedness. Now the two things are not the same. He implies too, that in the one case he was intending rebuke, in the other rather stirring them up, when he spake these words of truth. For to these Corinthians he saith, "Neither yet now are ye able;" but unto the others "Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection:" and again, "we are persuaded better things concerning you, and things which accompany salvation, though we thus speak."”

“Above, the Apostle had shown the contention and division of the Corinthians, who were disputing with one another on account of the ministers of Christ by whom they had been baptized and taught; here he begins to reprove the judgment they held concerning the ministers, from which judgment contentions proceeded among them. And concerning this he does two things. First he reproves their judgment as to this, that they attributed more than they ought to certain of the ministers of whom they boasted; secondly, as to this, that they despised other ministers of Christ, in chapter IV, there so let a man esteem us. Concerning the first he does two things. First he shows the harm they were suffering on account of the contentions arising from a perverse judgment; secondly he reproves their perverse judgment, there what then is Apollo? Concerning the first he does two things. First he sets down the harm they had suffered thus far on account of their defect; secondly he shows that they still suffer the same, there but not even now indeed. Concerning the first he does three things. First he sets down the harm they had suffered thus far on account of their defect. For he had said above that the apostles indeed handed on spiritual instructions to spiritual men, which men of soul could not perceive: this he adapts to them, saying and I, brethren, who namely among the other apostles speak spiritual things to spiritual men, could not, that is, fittingly, speak to you as to spiritual men, so as, namely, to hand on to you spiritual instructions, but as to carnal, that is, I spoke to you. For he calls carnal the same ones he called above men of soul, to whom must be handed on things suited to their weakness. Is. XXVIII, 9: whom shall he teach knowledge, and whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts, that is, from carnal manner of life and sense. Secondly he applies a comparison, saying as to little ones in Christ, that is, as to those still little introduced into the perfect doctrine of the faith, which is owed to spiritual men. Hebr. c. V, 13: every one that is a partaker of milk, is unskilful in the word of justice; for he is a little child: but strong meat is for the perfect. Thirdly he assigns the reason, lest it be believed that he withheld spiritual doctrine from them out of envy, against which it is said Sap. VII, 13: which I have learned without guile, and communicate without envy. Whence it is added for you were not yet able, as if he were to say: I did not withhold food from you out of my envy, but on account of your incapacity, because you were not yet well able to grasp spiritual words, according to that Io. XVI, v. 12: I have yet many things to say to you, but you cannot bear them now. Then, when he says but neither indeed can you now, he shows that they still suffer the same harm. And first indeed he sets down the incapacity under which they still lay, saying but neither indeed can you now, as if he were to say: that from the beginning you could not grasp the perfect doctrine was no wonder, because this ignorance befitted your newness, according to that I Petr. c. II, 2: as newborn babes, desire the milk. But this seems to be blameworthy, that after so much time in which you ought to have progressed, you retain the same incapacity, according to that Hebr. V, 12: whereas for the time you ought to be masters, you have need to be taught again what are the elements of the words of God. Secondly he assigns the reason for the aforesaid incapacity, saying for you are yet carnal, namely in life and sense. And therefore you cannot grasp the things that are of the spirit, but you savor the things that are of the flesh, according to that Rom. VIII, 5: they that are according to the flesh, savor the things that are of the flesh. Thirdly he sets down the reason of the proof he had brought forward, saying for whereas there is among you zeal and contention, are you not carnal, and walk according to man? Here it must be considered that he rightly joins together zeal and contention, because zeal, that is, envy, is the matter of contention. For the envious man is grieved at the good of another, which the other strives to promote, and from this contention follows. Whence Iac. III, 16: where zeal and contention is, there is inconstancy and every evil work. And likewise conversely charity, by which one loves the good of another, is the matter of peace. Secondly it must be considered that zeal and contention have no place except in carnal men, because they are affected with regard to bodily goods, which cannot be fully possessed by several at once together. And therefore, because one possesses some bodily good, another is impeded from the full possession of it, and from this envy follows, and consequently contention. But spiritual goods, with which spiritual men are affected, can be possessed by several at once together, and therefore the good of one is not an impediment to another, and for this reason neither envy nor contention has place in such things. Whence Sap. VII, 13: I communicate without envy. Thirdly it must be considered why he says that carnal men walk according to man, since nevertheless man is composed of spirit and flesh, because it is consonant with human nature that the spirit receive knowledge from the senses of the flesh. Whence consequently the affection of human reason is moved according to the things that are of the flesh, unless the spirit of man be raised above man through the Spirit of God. Whence it is said Eccli. XXXIV, 6: as of a woman in travail, your heart suffers imaginings, unless a visitation from the Most High has been sent forth. The sense therefore is according to man, that is, according to human nature left to itself apart from the Spirit of God, just as also in Ps. IV, 3 it is said: sons of men, how long will you be dull of heart, why do you love vanity and seek after lying? Fourthly he manifests the proof he had brought forward, saying for when someone, that is, one of you, says: I indeed am of Paul, because baptized and taught by Paul, and another: I am of Apollo (in the genitive case), by which is denoted that there is among you zeal and contention, are you not men, namely carnal and not spiritual, inasmuch as you have zeal and contention over human things? For such as a man is, by such things is he affected and by affection does he cleave, according to that Osee IX, 10: they became abominable, as those things which they loved. Then, when he says what then is Apollo? he reproves their judgment, as to this, that they attributed more to the ministers than they ought. And first he shows the truth; secondly he excludes the error, there let no man deceive you; thirdly he draws the intended conclusion, there therefore let no man glory in men. Concerning the first he does two things. First he shows the condition of the ministers; secondly he treats of their reward, there every man shall receive his own reward. Concerning the first he does three things. First he sets down the condition of the ministers; secondly he sets down a comparison, there I have planted, Apollo watered; thirdly he shows what he intended, there therefore neither he that planteth. Concerning the condition of the ministers he touches on two things. First that they are not lords, but ministers, saying: you glory of Paul and of Apollo, therefore I ask of you: what is Apollo, and what is Paul? That is, of what dignity or power, that you may worthily glory of them? And he answers: his ministers, namely of God. As if he were to say: what they do in Baptism and in doctrine, they do not principally as lords, but as his ministers, according to that Is. LXI, 6: ministers of God, it shall be said of you. But it might seem to someone a great thing to be a minister of God, and that one ought to glory in men concerning the ministries of God. And it would truly be so, if access to God did not lie open apart from men, as it is with those who are wont to glory of the ministers of a king, without whom access to the king does not lie open. But this has no place here, because the faithful of Christ have access to God through faith, according to that Rom. V, 2: through whom we have access to God through faith and this grace, wherein we stand, and glory in the hope of the glory of the sons of God. Therefore he pointedly adds in whom you have believed, as if he were to say: through faith you are already joined to God, not to men. Whence above II, 5 it was said: that your faith should not stand in the wisdom of men, but in the power of God. And therefore you ought first to rejoice concerning God, rather than concerning men. Now it happens that the ministers of men, whether of lords or of craftsmen, first have from themselves some dignity or power, from which they become suited for the ministry, but this is not the case with the ministers of God. And therefore, secondly, he shows that the whole dignity and power of the ministers is from God, saying and to each as God has divided, as if he were to say: to such an extent does anyone, and each one of us, have of the power of ministering, as God has given to him, whence we ought not to glory even in this way. II Cor. c. III, 5 s.: our sufficiency is from God, who has made us fit ministers of the new testament. Then, when he says I have planted, he sets down a comparison of the ministers drawn from the comparison of farmers, where a twofold difference of operations is understood. One, of the operation of one minister to the operation of another. And as to this he says I have planted, that is, in preaching I bore myself after the manner of one planting, because namely I first preached the faith to you, Is. LI, v. 16: I have put my words in your mouth, that you may plant the heavens; Apollo watered, that is, he bore himself after the manner of one watering, who furnishes water to plants for this, that they may be nourished and grow. And likewise it is read Act. XVIII, 1 s. that, when Paul had converted many of the Corinthians, Apollo came upon the scene, who contributed much to those who had believed, publicly showing through the Scripture that Jesus is the Christ. Eccli. c. XXIV, 42 it is said: I will water my garden of plantations. The second difference is of the operation of the ministers, who work outwardly by planting and watering, in comparison with the operation of God, who works inwardly. Whence he adds but God gave the increase, namely working inwardly. II Cor. IX, 10: he will increase the increase of the fruits of your justice. So too in bodily things those who plant and water work outwardly, but God works inwardly through the operation of nature toward the increase of plants. Then when he says therefore neither he that planteth, nor he that watereth, etc., he draws two conclusions from what has gone before, of which the first is drawn according to the comparison of the ministers to God, saying: from this that Paul planted, and Apollo watered, they are nothing but ministers of God, and have nothing except from God, and work nothing except outwardly, God working inwardly. Therefore neither is he that planteth any thing, namely principally and great, of which one ought to glory, nor he that watereth, but God, who giveth the increase. For he himself in himself is something principal and great, of which one ought to glory. For action is not attributed to the instrument, to which the minister is compared, but to the principal agent. Whence Is. XL, v. 17 it is said: all nations are before him as if they were not. He draws the second conclusion pertaining to the comparison of the ministers to one another, saying now he that planteth, and he that watereth, since they are ministers of God, and have nothing except from God, and work only outwardly, are one, from the condition of nature and by reason of ministry: wherefore, namely, one cannot be preferred to another, except according to the gift of God, and thus, as far as they are in themselves, they are one. And because, consequently, in the intention of ministering to God they are one through concord of will, therefore it is foolish for those who are one to disagree. Ps. CXXXII, 1: behold how good and how pleasant it is for brethren to dwell together in one. Rom. XII, 5: we, being many, are one body in Christ.”

“I have fed you with milk,.... It is usual with the Jews to compare the law to milk, and they say (c), that "as milk strengthens and nourishes an infant, so the law strengthens and nourishes the soul;'' but the apostle does not here mean , "the milk of the law", as they (d) call it, but the Gospel; comparable to milk, for its purity and wholesomeness, for the nourishing virtue there is in it, and because easy of digestion; for he designs by it, the more plain and easy doctrines of the Gospel, such as babes in Christ were capable of understanding and receiving: and not with meat; the more solid doctrines of the Gospel, and sublime mysteries of grace; the wisdom of God in a mystery, the hidden wisdom; such truths as were attended with difficulties, to which the carnal reason of men made many objections, and so were only fit to be brought before such who are of full age, young men, or rather fathers in Christ; who have had a large experience, and a long time of improvement in spiritual knowledge, and have their senses exercised to distinguish between truth and error. The reason he gives for this his conduct is, for hitherto ye were not able to bear it; they could not receive, relish, and digest it; it was too strong meat for them, they being weak in faith, and but babes in Christ; wherefore he prudently adapted things to their capacities, and that in perfect consistence with that faithfulness and integrity, for which he was so remarkable: for the Gospel he preached to them, which he calls "milk", was not another Gospel, or contrary to that which goes by the name of "meat": only the one consisted of truths more easily to be understood, and was delivered in a manner more suited to their capacities than the other: he adds, neither yet now are ye able; which carries in it a charge of dulness and negligence, that they had been so long learning, and were improved no more in the knowledge of the truth; were as yet only in the alphabet of the Gospel, and needed to be afresh instructed in the first principles of the oracles of God; for anything beyond these was too high for them. The apostle seems to allude to the manner and custom of the Jews, in training up their children to learning; as to their age when they admit them scholars, their rule is this (e), "they introduce children (into the school) to be taught when six or seven years of age, , "according to the child's strength, and the make of his body, and less than six years of age they do not take any in."'' But sooner than this, a father is obliged to teach his child at home, concerning which they say (f), "from what time is his father obliged to teach him the law? as soon as he begins to speak, he teaches him the law Moses commanded us, and "hear O Israel", and after that he instructs him, , "by little and little, here and there a verse", till he is six or seven years of age, and, , "all this according to the clearness of his understanding";'' i.e. as he is able to take things in; and even till twelve years he was to be used with a great deal of tenderness: "says R. Isaac (g), at Usha they made an order, that a man should "use his son gently", until he is twelve years of age; the gloss upon it is, if his son refuses to learn, he shall use him , "with mildness and tender language."'' (c) Kimchi in Isa. lv. 1. Abarbinel, Mashamia Jeshua, fol. 26. 1. (d) Jarchi in Cant. v. 12. (e) Maimom. Talmud Tora, c. 2. sect. 2. (f) Ib. c. 1. sect. 6. (g) T. Bab. Cetubot, fol. 50. 1.”

“I have fed you with milk - I have instructed you in the elements of Christianity - in its simplest and easiest truths; because from the low state of your minds in religious knowledge, you were incapable of comprehending the higher truths of the Gospel: and in this state you will still continue. The apostle thus exposes to them the absurdity of their conduct in pretending to judge between preacher and preacher, while they had but a very partial acquaintance even with the first principles of Christianity.”