Chapter IV
Denotioii from the preceding disonssion, teaohing the proper light in wtiob IhB paopla should regard tho ministiy, vs. 1-6. Coutraet between the apostles and the false teachers, va. 6-21.
Ministers, as stewards, should be faithful, as I’aul had proved himself to be, vs. 1 — 21. It follows, from what was said in the preceding chapter, that the people should regard their ministera as the servants of Chrbt, and dispensers of the traths which God had revealed, V. 1. The most important qualification of a dispenser Is fidelity, V. 2. It is a small matter bow men may estimate the fideUty of ministera. The only competent judge is the Lord; and, therefore, to his judgment the decision of that question should be referred, vs. 3 — 6.
What the apostle had said of himself and of Apollos, in the foregoing exhibition of the true nature of the ministerial office, was intended to apply to all ministers, that the peopla should not estimate them unduly, and that all emulous contentions might be avoided, vs. 6, 7. The false teachers in Coi-inth, and the people under their influence, considered themselves to be in a high state of religions prosperity, and were disposed to self-indulgence, v. 8. The apostles were in a very different condition, at least as to theii- external circiunstances. They were despised, afflicted, and persecnted; while their adversaries wei’e nonoured, prosperous, and caressed, vs. 9-13, Paol presented this contrast not to mortify, but to admonish his readers, v. 14. He, if any one, had a right to admonish them, for he was their spiritual father, v. 16. They should therefore imitate him; and, to that end, he had sent Timothy to remind them of hia Instructions and example, vs. 16. 17. He himself intended soon to visit Corinth; and it depended on them whether he should come with a rod, or in the spirit of meekness, vs. 18-21.
1. Let a man so account of us, as of the ministers
of Chi-ist, and stewards of the mysteries of God.
This is the conclusion or deduction from the preceding discnssion. Ministers are the servants of Christ, and stewartfi of God. Xe( a man, i. e. every one. A.ooount of ms, {A.oy(.- lea-Sio) let him think of us, or regard us as being. The ministers of Christ. Literally the word (wnjptTvjs) means an under-row&r, or common sailor; and then, subordinate servant of any kind. It is generally and properly used of menials, or of those of the lower class of servants. This Is not always the case, but here the idea of entire subjection is to be retained. Ministers ai’e the mere servants of Christ; thoy have no authority of their own; their whole bnsine is to do what they are commanded.
And stewards of the mysteries of God. Stewards {oIkwolioi) were generally slaves appointed as managers or overseers. It was their business to direct the aflaii-s of the household, and dispense the provisions. It is as dispensers mmisters are here called stewards. They ai-e to dispense t7ie mysteries of God, that ia, the traths which God had revealed, and which, as being nndiscoverahle by human reason, are called mysteries, into the knowledge of which men must be initiated. Mysteries here do not mean the sacraments. The word is never used in reference to either baptism or the Lord’s Supper in the New Testament, And snoli a reference in this case is forbidden “by t?ie whole context. In the second chapter, the mystery which Paul bpeaks of ia declared to be the gospel considered as a icvelation of Glod. In the liomish church, the principal fimutioa of ministers ia to dispense the sacraments to which they are assumed to have the power, in virtue of the grace of orders, to give supernatural power. In the apostolic church they were regarded as the dispensers of the truth. This verse, therefore, contains two important tratlis: Ministers have no arbitrary or discretionary authority in the charch. Neither have they any supernatural power, such as is attributed to them in the Bomish church. Their authority is merely ministerial, limited by the commands of Chiist, and, therefore, to be judged by the standard of those commands, which aa’e known to the whole church. And secondly, they are not, like Aristotle or Plato, the origiuators of their own doctrines, or the teachers of the doctrines of other men, but simply the dispensers of the truths which God has revealed.
2. Moreover, it is required in stewards, that si man be found faithful.
JIforeover, (S S« Aotxdi’) but whal remains is / as to the real. Instead of the words just mentioned Lachmsmn and Tischendorf adopt the reading <DSe, here, i. e. in the earth, or, in this matter. The moat ancient MS8. are in favour of this reading, and the sense is good. The great requisite for the discharge of the office of a steward is fidelity. As he is a servant he must be faithful to his master; as he is a dispenser, he must be faithful to those subject to his overaght. He must not neglect to dispense to them their food; neithei- may he adulterate it, or substitute any tiling in the place of that which is given them to distribute. The application of this to the case of ministers is plain. The great thing required of them is fidelity. Fidelity to Christ as servants; not arrogating to themselves any other than ministerial power, or venturing to go beyond his commands. Fidelity also to the people, not felling to dispense to them the truths which God has revealed, nor mixing those truths with their own speculations, much less substituting for those doctrines human knowledge or wisdtim,
3. But with me it is a very smaE thing that I should be judged of you, or of man’s judgment: yea, 1 judge not mme own self.
Fidelity to duty suppose a lespotisibility to some one. Aa ministers are required to be feittful, who is to judge of their fidelity? Paul says, so fer as he was concerned, it was not the Corinthians, not the world, not himself — hut, as he adds in the next verse, the Lord.
But with me, (^/lol Se); to me, L e. in my estimation. It is a very small thing («is «X([x«tov lari), it amownts to nothing, “That I should be judged of yon,” This does not refer to the judicial judgment of the church, but simply to the opinions which the Corinthians entertained of Paul. It mattered little to him whether they thought him ithful or unfaithful. His responsibility was not to them. They had not sent him; they had not told him what doctrines to preach. He was not their steward, but the steward of God. Or of man’s Judgment UiTTo avpunriyrp ^fiJpas) literally, by human day. As ’ the day of the Lord’ means the day of God’s judgment, so ‘the day of men’ means the day of man’s judgment. The sense is obvious, though the expreon no where else occurs. The apostle, although denying Ma responsibility to the Corinthians, or to any human tribunal for his fidehty as a minister of Christ, does not mean to assert that he was his own judge. He therefore adds, “I judge not my own eel£” Many men think themselves faithftil, who are most unfthful. It is not enough that our own conscience does not condemn ua. Conscience is a partial, and often an unenlightened judge. Wo may justify ourselves, and be at last condemned by God. But, if our heart condemn us, how can we stand before him who knows all things?
4, Por I know nothing by myself; yet am I not hereby justified: but he that judgeth rae is the Lord.
jpbj* Xknow nothing by myself, (oiSh’ ya.p e/iavriS uwoiBa) lam- conscious of nothing. That is, my conscience does not accuse me of any thing. Paul is spealiing of hia fidelity as a steward. He says, he was not his own jude, for though hia conscience did not accuse him of want of nnnisterial fidelity, that did not justify him. lam not thereby justid. That is, 1 am aot thereby acquitted. My judgment ot myself Is not final. The only impai’tial, competent, and final judge is the Lord. Tills iiiterprotation of the verse is suited to the moaning of the words and to the connection, and has the sanction of genera! approbation. The connection indicated by for % between what precedes and the latter part of the verse, ‘I judge not myself, for he that judgeth me is the Lord.’ It need hardly be remarked, that when Paul says, he was conscious of nothing wrong, the declaration is to be limited by the connection. He speats of himself elsewhere as the chief of sinnere, which is perfectly consistent with his saying that bis conscience acquitted him of Mlure in fidelity as a minister. The clause, / am not hereby justified must also be explained in reference to the connection. He is not speaking of the doctrine of justification; and, therefore, is not to be understood to say, ‘My justification is not thereby secured,’ That is, he does not mean to say that ministerial fidelity is not the ground of his justification. This would be entirely out of y with the context. All he means is, that the question ’ e was fiiithfal, was one not to be decided by his, but by the Lord, I,or4 here evidently means Christ, who ia therefore a higher judge than conscience. As a moral agent, as a believer, and as a minister, Paul felt himself accountable to Christ. This inward allegiance of the conscience is the highest firm of worship. The Lord Jesus was to the apostle the oWect of all those sentiments and feelings which terminate on God, And he must be so to us, or we are not Christians; because, what makes a man a Christian, is to feel and act towards Christ as God,
5. Therefore judge nothing before the time, -until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God,
As the Lord is the only judge, we must wait for his appearance, and neither assume his prerogative, nor anticipate hia decision. Judge nothing before the time (Katpoi), i, e. the appropriate, or appointed time. What time is intended is intimated in the next clause. VhtU the Lord come, (ews Sv i>^y, shall have como,) 1. e. until the second advent of Cnrist, which in the New Testament is constantly represented as coatemporaueous with the resurrection of the dead and the general judgment. He is to como for judgment, Matt. 24, SO. 4C. 2 Pet. 3, 4. 12. Jude 14. Rev. 1, 7. The reason why the coming of the Lord is the appropmte time for judgment is, that he will then do what cannot be done before, or by any creature, Se toiU bring to light (shed light upon) the seoret things of darkness; that is, things which are now hidden hi dai-ibiess. This includes acts which are now unknown, and those principles of action which he concealed in the recesses of the heart, where no human eye can reach them. This is all the contest requires. In other connections the secret things, or the works of darkness, means wicked works; works done in the dai-k to aTOid detection; or works which spring from moral darkness, Eph. 5, 11, But the apostle is here apeakmg of the reason why judgment should be deferred until the commg of Christ. The reason ia that he alone can bring to light the secret acta and motives of men. These secret works and motives, and not merely outwai’d acts, are the grounds of judgment. Whether a man is faithful ia preaching the gospel depends upon his motives; for some preached Christ of contention, Piul. 1,16. This view of the passage is confirmed by the explanatory clause which follows, andioiU make manifest the counsels of the hearts. The former expresaon is general, this is special. The ’ counsels of the heai’t ’ are included in the ’ secret things of darkness.’ He who sheds light on the secret things of darkness not only reveals acts done in secret, but makes manifest the counsels of the heart. What a work is here ascribed to the Lord Jesus! He will bring to light the secret acts and hidden motives of every human being. He will exercise the prerogative of judging the heart and conscience; a prerogative which none but an omniscient being can rightfiilly clmm or possibly exercise. It is therefore in Scripture always spoken of as peculiar to God, Ps. 26, 2. Jer. 11, 20. 20, 12. Rev. 2, 23. Paul appealed from the fallible judgment of short-sighted men, to the infalliblo judgment of his omniscient Lord.
And then; not before, because not until then will the full truth be known. Shall every man have praise (Jiratros, much prtuse, applause, a loud and clear acclaim of commendation; Well done, thon good and fiiithfiil servant 1) The reason why Paul uses the word, praise, and not the general tei-m Tecotnpense, probably is, that he is throughout the passage speakmg of himself. The Corinthians had sat in judgment on his fidelity. He teDs them that neither they nor ho could competently decide whether he was faithful, or not. The Lord was the only judge. When he comes, the truth will he known, and then there shall be praise. Ho knew there was laid up for him a crown of righteoosnesa, which the Lord the righteous juge would give him in that day, 2 Tim. 4, 8. Still, as what is true of him is true of others, he expresses himself in general toi-ms. Then shall every man have praise. That is, evei-y Ifuthfut servant. Praise of God, i. e. from God. He is the ultimate source of ail good. He is in Christ; and Christ is in God, The Theanthropos, as final judge, is the representative of the Godhead, so that his decisions and awards are the decisions and awards of God. As remarked above, 2, 15, what the apostle says of his independence of human judgment, and his command not to anticipate the judgment of the Lord, is consistent with his frequent recognition of the light and duty of the churchtositinjudgment on the qualifications of her own members. He is here speaking of the heart. The church cannot judge the heart. Whether a man is sincere or insincere in his professions, whether his experience is genuine or epurions, God only can decide. The church can only judge of what is outward. If any man profe to be holy, and yet is immoral, the ohnrch is bound to reject him, as Paul clearly teaches in a following chapter. Or il’ he profess to be a Christian, and yet rejects Christianity, or any of its essential doctrines, ho cannot be received, Tit. 3, 10. But “the counsels of the heai’t” the Searcher of hearts only can judge.
6. And these things, brethren, I have in a figure transferred to myself and (to) Apollos for your saSes; that ye might leara in us not to think (of men) above that which is written, that no one of you be puffed up for one against another.
These things refers to what was said in the preceding chapter of preachers, especially to what is said from 3, 5, and onwards, The things he had in ajigwre transferred to himself and Apollos. That is, instead of teaching in an abstract, general form, that ministers were mere eeiwants, he had presented the truth in a concrete form, saying that he and Apollos wore servants, mere instruments in the hand of God. This was the (/i€Tit(rxij;u.aT«r/ios), the change of form which he had adopted. He did this, he says, that they might loarn in w«, j. e. ty -what I hare said of Apollos and myself, noi to thinh above that which is written. That is, aot to estimate ministers above tte scriptural standard. As Paul had been treating of this subject, <^ove that lahioh is written, might seem naturally to refer to what he himself had just ivntten. But as the phrase always elsewhere refers to the Old Testament, which wej-e the writings recognized as of divine authority, such is probably the reference here. He does not appeal to any one passage, but to the doctrine taught io the Scriptures concerning nunisters of religion. The Corinthians were not to think of their ministers more highly than the Bible authorized them to tJiinb, Comp, Jer. 9, 23, 24. The particle (°™), rendered that, has its ordinary force, in order that, although the following verb (^ij<r«)BeT — SE,) is in the indicatire, a combination which occurs nowhere else except in Gal. 4, 17, The connection is with the preceding clause, ‘That ye may learn to think correctly, in order that,^ &c.
Thai no one be ped up for one against another; literally, that ye he notpitd up one/or one against another. This admits of two interpretations. It may mean, ‘That ye be not inflated one on account of one teacher, and against another.’ The Corinthians were proud of their connection one with one teacher, and another with another. And this led to the strifes and divisions which existed among them. Paul taught them that ministers were servants, in order that they might not thus contend about them. This, although it gives a good sense, is neither consistent with the sti-ucture of the passage nor with what follows. The meaning is, ‘Be not puffed up one above another,’ (ets inrip toC fi/6^), comp. in the Greek 1 Thess. 5, 11. The followers of Apollos exalted themselves over those of Paul, and those of Paul over those of Cephas. One exalted himself above another and against him. He not only thought himself better than his brother, but assumed a hostile attitude towards him. This view is confirmed by the next verse, which is directed against the self-conceit of the Corinthians and not against their zeal for their teachers.
7. Tor who maketh thee to differ (from another)? and what hast thou that thou didst not receive? Now if thou didst receive (it), why dost thou glory, as if thou hadst not received (it) P
Who maketh thee to differ f This may mean either, ‘Who thinks you are better than others? ‘Tour superiority over your brethren ia mere seif-conceit and inflation. The difference between you is only imaginary. Or, it may mean, ‘Who is the author of this superiority? ‘Admitting yoa to be as superior to others as you imagine, to whom are yoa indebted for it? According to the latter explanation the verse contains but one argument against their pride, viz., that all distinguishing advantages are derived from God. According to the former, there ai’e two distinct considerations urged: brst, that they had no ground for thinking themselves better titan others; and second, if they had an superiority it was due not themselves, but to God. So that m either case their inflation was absurd and nnchiistian. It is here assumed that every thmg, whether natural or gracious, by which one man is favourably distinguished from another, is due to God; and being thus due to him and not to the possessor, is a cause of gratitude, but not of self-eompiacenoy or of selipplause. This is true even of those things which are acquired by great self-denial and exertion. Pawl was as much selt-formed as any man ever waa, and yet he said, By the grace of God I am what I am.
8. Now ye are full, now ye are rich, ye Lave reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
Having, says Calvin, repressed then- self-conceit, be here derides it. That thepasaage is ironical, and even sarcastic, camiot be denied. This is not the only instance in which these weapons are used by the inspired wntera. The prophets especially employ thera freely in their endeavours to convince the people of the folly of trusting to idols. The propriety of the use of weapons so dangerous depends on the ocoasion and the motive. If the thing assailed be both wicked and foolish, and if the motive be, not the desire to give psun, but to convince and to convert, their use is justified by Scriptural examples. There is an evident climax in the verse. Ye are not only fiilt, but more than lull; ye are rich, you have more than enough; and ye are not only rich, ye ai-e as kings. Mono (^Sij) already, ‘You have reached the goal of perfection very quick; and that without iis. You have left us poor apostles far behind you.’ The reference is to the benefits of redemption. Paul represents the Corintlnans as tbiokmg that they had al-T2 I. C0RIFTHIAN8 4, 8. 9. 10.
I the Ml tlesscdness of the Messiah’s reign; that “they had already attained, and were already perfect. He therefore adds, Iwoiddye didreign. ‘I would that the eon-Bummation of Christ’s kingdom had really come, for then I would share with you in its glories.’ Iwotdd to God is a translation not authorized, or at least not demanded, by the origm SieAjM’, which in the later Greek, and in the New Testament, is a particle of wishing or an interjection; woidd that, that. So the Greek phrase (fi yivovra) so often rendered in our version, “God forbid!” is simply an expression of aversion, “Let it not be.” The Scriptures do not countenance such appeals to God as seem to have been common” 3 made.
9. I”or I think that God hath set forth us the apos- ,s it were appointed to death: for we are made 3 unto the world, and to angels, and to men.
For. ‘I would that the consummation were really come, for we apostles ai-e now very far from being treated as kings.’ Qod lutth set forth, i. e. publicly exhibited. He has made ua conspicuous as the last, the lowest, the most afliicted of men. TTie original does not admit of the translation proposed by many, ws the last apostles, i. e. those last appointed — refemng to himself, who was, as he says, born out of due time. The emphasis, from the collocation of the words, is thrown on apostles and not on last. What follows is explanatory. As appointed vnto death. This does not merely mean that they were exhibited as men daily exposed to death; which indeed was true, 15, 30. 31. 3 Cor. 1, 8. 9. 11, 23; but also that they were treated as men condemned to death, that is, as convicts, men to whom all comforts were denied, ‘We have become a speatacle (^SUtpov, literally, a theatre; here metonymieally, a show exhibited in a theatre) to the universe (Kooyiiu), as well to angels, as to men.’ Such were the sufferings of the apostles that men and angels gaaed on them with wonder, as people gaze on a spectacle in a theatre. The word angeh when used without qualification always means good angels, and must be BO imderstood here.
10. We (ai’e) fools for Christ’s sake, but ye (are) wise in Christ; we (are) weak, but ye (are) strong; ye (ai’e) honourable, but we (are) despised.
I. CORIHTHIAHS 4, 10. 11. 12. 13. Is
In. amplification of what lie had just said, he eoiitrasta, in this and the following verses, his situation with theirs. There are two thmgs included in these contrasts. The oinuion which the Corinthians entertained, and that which was entertained by others. We are fools on account of Ohrisf y our devotion to the oanse of Christ is such that you and others regard us as fools; j/e are wise m Christ; your union with Chi-ist is such that you regard yourselves and are regarded by others as wise.
We are weak, we feel ourselves to be so, and are so considered; ile are strong, yon so regard youreelves, and are so regarded.
You are honoured, yon are objects of respect, we of contempt. All this doubtless has special, though not exclusive, reference to the false teachers, whose state in Corinth he contrasts with hia own.
11. Even unto this present hour we both hunger, jind thirst, and are naked, and are buffeted, and have no certain dwelling-place;
That a man should freely subject himself to hunger, thirst, and nakedness, and submit to be boifeted, and homeless, for no selfish purpose, but simply to preach Christ, was indeed, in the eyes of the world, foohshnesa. The fact that Pan! gladly submitted to all these afflictions, presented his case in glaring contrast with that of his opposers in Corinth, who exposed themseivea to no such sufferings out of zeal for Christ.
12. 13. And labour, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are made as the filth of the world, (and are) the off-scouring of all things unto this day.
WorMng with our own hands. The apostle, in a sabseqiiont chapter, proves at length his right, and that of other ministers to an adequate support from the church. But he did not avail himself of that right in Corinth, 9, 15.
Being reoiled (XoiSopoviL^vot), being railed at, or made the object of scurrility. We bless, i. e, we speak well of, or implore good upon. We return abase with kind words, or, with good wishes and prayers. Being persecuted. As the former term refers to injurious words, this refers to injurious acts.
1i I. CORINTHIAtfS 4, 13.13
We suffer it, i. e. wo patiently anbiiiit to it without resistaneo or complaint. Seing d efa med i. e. having evil deeds or motives ascribed to ns. We entreat (jrapoKaXoCfiEi’), we exhort. That is, we endeavour to meet witn kindness such injurious imputations, instead of repelling them with anger and indignation. In all this the apostle followed the example of hiadivine master, who when he was reviled, reviled not again; when he suffered, he ttireatened not, hut committed himself to him who jadgeth righteously, 1 Peter 2, 23.
We are made as the filth of the earth, or rather of the world {Koaiiov). That is, we are regarded as the filthiest of mankind. And the off-scouring ofaU things, or of all men. That is, as the refuse of society. The words (irepuca5ap/ui and jrepiipyiiui) Tendered Mth and off-scouring, signify, the former, what is carried off by rinsing, and the latter, what is scraped off They both express the general idea of refuse. This is all the context demands or suggests. The apostle sums up all he had previously said, by saying, ‘We are regarded as the dregs or refuse of the world.’ Aa both of these woids hon ever, and especially the former, are used of victims chosen from the lowest class of the people, who in times of calamity were offered in saoi-iflce to the gods, it is very geneially assumed that Pau! here refers to that custom; and means to say that he was regarded as one of those who weie consideied oiy fit to he put to death for the good of otheii This bimgs out the same idea in a different form. It is not probable, however, that any such allusion is here intended; because the custom was not so common as to be familiar to his readers generally, and because the word commonly used for such sacrifices was not ■trtpiKaSapfia, which Paul uses, but xdiapiia. In Prov. 21, 18, however, it is said. The wicked is a ransom {jrepiK(15ap/ta) for the righteous. Paul certainly did not consider himself or his sumrings as a propitiation for other men. The point of comparison, if thei’e be any aUnsion to the custom in question, is to the vileness of such victims, which were always chosen from the worthless and despaed. This and other passages of Paul’s writings (comp. 2 Cor. 11, 23-27) present m a very strong light the indignities and sufferings which he endured in the service of Christ, and may well put ua to shame, as well as the self-satisfied and seli-indulgent Corinthians. What are we doing for him for whom Paul did and suffered BO much?
14. I write not these things to shame you, Lut as
my beloved sons I warn (you).
N’ot as shaming you {kvTpenaiv) write I these thingg. The word used signifies to invert, to tarn round, or back; and then, generally, to move, and especially to move to shame. It maj- be rendered here, ‘I write not these things as moving von,’ 1. e, to work upon your feelings. The use of the word in 2 Thess. 3, 14, and Tit. 2, 8, is in favour of the common interpretation. Paul’s object in drawing such a contrast between their case and his, was not to mortify them; but as his beloved sons, i. e. out of love to them as his sons, be eaya, I warn you. The word (i-ouereiu) is that generally used to express parental adm.onition and instruction. His design was to bring the truth to their minds, and let them see what they really were, as contrasted with what they imaged themselves to be.
15, For though ye have ten thousand instractora in Christ, yet (have ye) not many fathers: for in Christ Jesus I have begotten you through the gospel.
Paul was entitled to admonish them as sons, for he wag their spiritual father. The words in Christ are not connected with itistructors, as though the sense were, ‘instructors who are in Christ,’ i, e. Christian instructors. The position of the words in the original show that they belong to the verb. ‘Though ye may have in Christ, i. e, in reference to Chiist, or as Christians, many teachers, ye have not many fethera,’ The pedagogues (irotSayioyot) among the Greeks were usually slaves, who were the constant attendants, rather than the teachei’s, of the boys of a family. They had, however, the charge of their education, and therefore the word is used in the New Testament for instructors, Paul contrasts Iiis rela tion to the Corinthians as their spiritual fe.ther, with that of their ofiher teachers. The point of the contrast is not that be loved them, and they did not; or that they were disposed to arrogate too much authority, and he was not; but simply, that ho was the means of their conversion, and they were not. His relation to them preceded theirs and was more intimate and tender.
He was thrir father, “yor in Christ Jesus he had begotten them.” That is, in vii-tue of his union to Chiist, as his apostle and miaister. In Limsdf ho could do nothing. It was only fis an instrument in the hand of Christ that he was suocesst’ul ill bringing them to the obedience of faith, Comp. Gal. 2. 8. JBt, the gospd, i. e. by means of the gospel. There are three agencies in the conversion of men. The efflciency is in Christ by his Spiiit; the administrative fcncy is in preachera; the instramental in the word. What God has joined together, let not man put asunder. We cannot do without the fii-st and the third, and ought not to attempt to do without the second. For though multitudes are converted by the Spirit through the word, without any ministerial intervention, just as gram springs up here and there without a husbandman, yet it is the ordinance of God that the harvest of souls should he gathered by workmen appointed for that purpose.
16. Wherefore, I beseech you, be ye followers of me. Wherefore, i. e. because I am your fathei-. J3e ys followera {/jtijiriTai, literally, imitators) of me. He does not eshort them to become his foOowers or partisans, instead of being the followers of Apollos or of Cephas, But as he had spoken of himself as being humble, self-denying and self-saorifiomg in the cause of Christ, he beseeches them to follow his exame. In 11, 1 he says, “Be ye imitators of me, as I am of Christ.” Comp. 1 Theas, I, 6, 2, 14, Eph. 5, 1.
17. Por this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembi’ance of my ways which be in Christ, as I teach every where in every church.
For this cause, that is, to secure your imitating my e.-tample. This end, Timothy, whom he commends as his son, and as laithful, was to accomplish by vindicating the apostle from the aspersions which had been oast upon him, by reminding the Corinthimis of his conduct and teaching as a minister of Christ, Nothing more was necessary than to appeal to their own knowledge of what Paul had been among them, 3fy son; not only the object of my love, but my child; onewhom I have begotten through the gospel. This ia implied from the use of the word in v. 14. Comp. 1 Tim, 1, 2, where he speaks of him as “his own son in the faith.” The fact that Timothy stood in this endeai-ing relation to Paul, was a reason for his
I. CORINTHIAITS i, 17.18. 11
fiCTiding him, and also a reason v/hj they should receiTe him willi confidence. He wan, however, not only Paul’s son, but faithful in the Lord. And this was a further reason “both for his mission and for their regard and confidence. Faithful in the Lord means fitithfnl in the seiTice of Christ, or as a Christiftn. The words in the Lord admit of heing connected with the word son, so as to give the sense, “Myfiiithful son in the Lord.”
The work which Timothy was to do was to remind the Corinthians of what they seem to have forgotten, viz., of l.*;ml’s ways which wm-& in Christ, how he taught, &c. The latter clause hmits and explns the former. It was not so much his ways or depoitment in general, as his character and conduct as a teacher, which were to be brought to mind. This, however, included his consistency, his zeal, humility and fidelity. It is evident from 2 Cor. 1, 17 — 20 that inconsistency and instability both as to his docti-ines and plans, was one of the objections urged against Panl in Connth, as in other places, comp. Gal, 6, 11. My ways which be in Christ, means the ways which I follow in toe service of Christ. It was his official conduct as an apostle and teacher which Timothy was to bring to their recollection. As (koASs), in the sense of how. Acts 15, 14. 3 John 3. He is to remind you as, L e. how, I teach evmy where in every church, Paul’s doctrine and mode of teaching were eveiy where the same. And to this fact ‘Kmothy was to bear testimony, and thus vindicate him from the aspersions of his enemies.
18. Now some are puffed up, as though I would
not come to jou.
His sending Timothy was not to be conddered as any indication that he himself did not intend to visit Corinth, as some in their pride and self-oonfidence supposed. It appears from numerous passages in this and the loUowing epistle, that the false teachers in Corinth in various ways endeavoured to lmdermine Paul’s authority. They called in question his apostleship, 9, 1-3. 2 Cor. 12, 12; they accused him of lightness, or instabihty, 2 Cor. 1,17; they represented him as weak in peraon and contemptible in speech, 2 Cor. 10, 10. These were the pei-sons who were puffed up, that is, so conceited as to their own importance, and as to the effect of their injurious representations respecting the apostle, us to give out that he was afraid to come to Corinth., and therefore sent Timothy in lijs place.
19. Bat I win come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.
In opposition to this boasting of his opponents, Paul declares his purpose soon to visit Corinth, i, the Lord {i. e, Chiiet) wUl. Comp. 16, 7, and Acts 16, 7. This is a recognition both of the providential and spiritual government of Chi-ist. It supposes the external circumstances, and the inward state of the apostle, his purposes and convictions of duty, to be determined by the providence and Spiiit of Christ. Thus constantly did Paul live in commnuion with Christ as his God, submitting to him and trusting to him at aJl times.
And will know not the speech but the power of those who are puffed up. That is, not what they can say, but what they can do. By power (SiW/ns) some understand miracnlona power, which does not suit the context. Others confine it to spiritual power, that is, the power derived from the Spirit. The word is sometimes used Kir the essential power, or tnie nature and efficacy of a thing. And this sense best suits the antitheaa between speech and power. Paul meant to put to the test, not what these men could say, but what they really were and did; that is, their true character and efficiency-Comp. 1 Thess. 1, 5. 2 Tim. 3, 5, “Having the form of godliness, but denying the power (Svvaiiiv) thereof,” i. e. its real nature and efficacy.
20. For the hiagdom of God {isy not in word, but
in power.
The idea expressed by the phrase “kingdom of God,” in the New Testament, is very comprehensive and manifold, and therefore indefinite. The two senses under which most, if not all, its applications maybe comprehended are, 1. The royal authority or dominion exercised by God or Christ; and 2, Those over whom that authority extends, or who recognize and submit to it. In the former sense, the word (fiaa-iXiia) kingdom: is used in such expressions as, Thy kingdom come, Of Mb kingdom there is no end. The sceptre of hia kingdom, &c., &c. In such expressions as. To enter the kingdom of God.; The children, or members of the kingdom, the phrase means the community over which Grod reigns, whether in this world, or in the world to come. In the former sense the meaning is equivalent to the reign of God. Hence to say, Thy kingdom come, and to say, Slay God reign, is the same thing. Now as God reigns in the hearts of his people — as well as in the church, and in heaven — so this inward spiritual dominion ia called the kingdom of God. In this sense the passage, “the kingdom of God is within you,” may be understood; and idso Kom, 14, 17, “The kingdom of God ia not meat and drink, but righteousness and peace, and joy in the Holy Ghost;” which is equivalent to saying that true relion does not consist in external observances, but in inward graces. This is the form of the idea which seems best suited to the passage before us. ‘God’s reign, his dominion in the heart, or true religion, does not consist in professions, but in reality.’ The wordojuer is to be taken in the same sense here as in v. 10. Paul says, ‘I will know, not what these men say, but what they really are; /or the kingdom of God (or religion) does not consist in what is appai’ent and outward, but in what is inward and real’ It is not a semblance, but a reality.
31. What will ye? shall I come unto you with a
rod, or in love, and (in) the spirit of meekness?
Paul, so far from being afraid to go to Corinth, as his enemies imaned, was prepared to go there with authority. He was theii- spiritual father and ruler. He had the right and the ability to punish them. It depended on themselves in what character he should appear among them; whether as a punisher or as a eomfoi-ter — whether in the exercise of discipline, or as a kind and tender parent. The preposition {iv) rendered with in the first clause, is the same as that rendered in in those which follow. It has the same force in them all. It means furnished wilh, attended by. That is, it marks the attending circumstances. The expression “spirit of meekness” IS commonly understood to mean a meek or gentle spirit or disposition of mind. As, however, the word spirit, when connacted with an abstract noun, always refers to the Holy Spirit, as in the phrases Spirit of ti-uth. Spirit of wisdom, Spirit of adoption, Spirit of love, of fear, or of glory, it should be so undoi-stood here. Paul asks whether he should come with severity, or filled with the Spirit as the author of meekness. It is plain from this, as from numerous other passages, that the apostlea exercised the right of discipline ovei- all the chuiches; they could receive into the eommumon of the church, or excommunicate from it, at their discretion. This prerogative was inseparable from their iniallibility as the messengers of Christ, sent to establish and to admhiister his Idngdom, The fullolying chapter furnishes a notable instance of the exercise of this atilhority.