1 Corinthians · Chapter 4

V. 1. Let a man account us, as servants of Christ-The original word properly signifies such servants as laboured at the oar in rowing vessels; and, accordingly, intimates the pains which every faithful minister takes in his Lord's work. O God, where are these ministers to be found? Lord, thou knowest.

And stewards of the mysteries of God-Dispenseth of the mysterious truths of the gospel.

Verse 1. Let a man so account of us] This is a continuation of the subject in the preceding chapter; and should not have been divided from it. The fourth chapter would have begun better at 1 Corinthians 4:6, and the third should have ended with the fifth verse. {1 Corinthians 4:5} As of the ministers of Christ] wv uphretav cristou. The word uphrethv means an under-rower, or one, who, in the trireme, quadrireme, or quinquereme galleys, rowed in one of the undermost benches; but it means also, as used by the Greek writers, any inferior officer or assistant. By the term here the apostle shows the Corinthians that, far from being heads and chiefs, he and his fellow apostles considered themselves only as inferior officers, employed under Christ from whom alone they received their appointment their work, and their recompense.

Stewards of the mysteries of God.] kai oikonomouv musthriwn qeou, Economists of the Divine mysteries. See the explanation of the word steward in Clarke’s note on “Matthew 24:45”; Luke 8:3; 12:42. The steward, or oikonomos, was the master’s deputy in regulating the concerns of the family, providing food for the household, seeing it served out at the proper times and seasons, and in proper quantities. He received all the cash, expended what was necessary for the support of the family, and kept exact accounts, which he was obliged at certain times to lay before the master. The mysteries, the doctrines of God, relative to the salvation of the world by the passion and death of Christ; and the inspiration, illumination, and purification of the soul by the Spirit of Christ, constituted a principal part of the Divine treasure intrusted to the hands of the stewards by their heavenly Master; as the food that was to be dispensed at proper times, seasons, and in proper proportions to the children and domestics of the Church, which is the house of God.

Verse 1. Let a man, &c. — Having warned the believers at Corinth against entertaining an undue esteem for their own ministers, he now proceeds to show them in what light they ought to view all true ministers of Christ: and lest, from what was advanced in the preceding chapters concerning the inspiration of the apostles by the Holy Spirit, these Corinthians should imagine that Paul claimed to himself and his brethren an authority not derived from Christ, he here tells them that even the apostles were only Christ’s servants; obliged in all things to act in entire subjection to him, and obedience to his will. So account of us as of the ministers of Christ — The original word, uphretav, properly signifies such servants as laboured at the oar in rowing vessels, and accordingly intimates the pains which every faithful minister of Christ takes in his Lord’s work. O God! where are these ministers to be found? Lord, thou knowest! and stewards of the mysteries of God — Dispensers of the mysterious truths of the gospel. “The apostle gives to those doctrines, which in former ages had been kept secret, but which were now discovered to all through the preaching of the gospel, the appellation of the mysteries of God, to recommend them to the Corinthians. And he calls himself the steward of these mysteries, to intimate, that the deepest doctrines, as well as the first principles of the gospel, were intrusted to him to be dispensed or made known.” — Macknight.

Verse 1. Let a man, yea every one of you, however biassed by parties, so account of us, though servants for your sakes, as ministers of Christ, and stewards of the mysteries of God, as illustrated in Romans 16:25. Those mysteries are called “wisdom” in the preseding chapter; here they are regarded as the secrets and doctrines of the gospel; as mysteries hid in ages past, but now made manifest to us the apostles, prophets, and evangelists of Christ. If the ministers are degraded, Christ is degraded, and the cause destroyed. The elders that rule well are worthy of double honour.

1. Stewards of divine mysteries to be judged by their own masters, 1-5.

Ver. 1. In this way: as belonging to you, you to Christ, and Christ to God. This completes Paul's answer to the question of 1 Corinthians 3:5, an answer to be obtained by deliberately reasoning out the foregoing teaching. Us: Paul, Apollos, etc.

As helpers etc.; expounds in this way, and sums up Paul's teaching about himself and Apollos.

Helpers: common Greek word for sailors, and for any kind of assistant in private or public business. It therefore recalls 1 Corinthians 3:8. Stewards: Luke 16:1-8: men, sometimes slaves, who managed a household or business.

Mysteries of God; recalls 1 Corinthians 2:7. Cp. Ephesians 3:2, 9, “what is the stewardship of the mystery;” Titus 1:7; 1 Peter 4:10. God had set these men in authority in His household on earth, and had committed to them the hidden truths of the Gospel to be distributed, as spiritual food, to His children. If we look at all Christian teachers in this light, we shall not render them such homage as will be a barrier between us and other Christians. Our desire will be to obtain from each the spiritual food committed to him for us. Notice that Paul, as a wise steward, gives milk (1 Corinthians 3:2) to babes and solid food (1 Corinthians 2:6) to full-grown men.

Some have thought that mysteries refers expressly to the sacraments: and in Ephesians 5:32 the same word is so translated in the Latin Vulgate. But Estius properly points to 1 Corinthians 1:17, which teaches that to administer these was not Paul's chief work. This great commentator's loyalty to the exact meaning of Scripture, and his refusal to draw from Scripture an unfair argument for the doctrines of his church, deserve the highest praise. And every Protestant will thank God that a work so full of evangelical truth is published under the express sanction of the Roman Catholic Church.

Verses 2-5. Moreover — As for what remains to be done in the discharge of this office; it is required of stewards — Since they also, as well as lower servants in the family, are subject to account; that a man be found faithful — That he act according to his commission, and neither withhold any privilege, or any part of God’s will from the people; nor deliver his own notions as the will of God, nor take more authority upon him than God has given him; as also that he discover and communicate divine truths and blessings as the hearers are able to receive them. With me it is a very small thing — A thing that concerns me very little; that I should be judged of you — Ina anakriqw, that I should be examined, as the word properly signifies, namely, in order to the being judged, or to a judicial sentence being passed, which is evidently the meaning of the same word in the last clause of the verse; or of man’s judgment — A judgment passed by any man whatsoever, though in the most solemn manner. The original expression, anqrwpinhv hmerav, is literally, human day; namely, of judgment, in allusion to the great day of judgment. Yea, I judge not myself — Namely, finally, infallibly, definitively: my final state is not to be determined by my own judgment. For I know nothing by myself — I am not conscious to myself of doing any thing evil, or of any unfaithfulness or negligence in the discharge of my ministry; yet am I not hereby justified — Acquitted from all fault in God’s sight, who observes those failings in us which we cannot discern in ourselves; for who can understand his errors? Psalm 19:12: or, I do not depend on my own conscience not condemning me, as a sufficient justification of myself in God’s sight: but he that judgeth me is the Lord — By his sentence I must stand or fall. Therefore judge nothing before the time — Appointed for judging all men; until the Lord come — To judge the world in righteousness; who — In order to pass a righteous judgment, which otherwise would be impossible; will both bring to light the hidden things of darkness — The things covered with the veil of impenetrable obscurity, and will make manifest the counsels of the heart — The most secret springs of action, the principles and intentions of every heart: and then shall every man — Who is sincere, faithful, and praiseworthy; have praise of God — Both commendation and reward.

2. Not to be treated with partisan arrogance, 6-8.

Ver. 2-4. Another point involved in the teaching of 1 Corinthians 4:1 and bearing upon the church-parties. Like all stewards, Paul must (1 Corinthians 4:2) give an account of his stewardship: but as (1 Corinthians 4:3, 4) God's steward, he owes this account to God, and to Him only. The steward expects inquiry: and the master makes it, and the steward submits to it, in order that the latter may be found faithful. But, to Paul, the prospect of the Master's inquiry has made it a very little thing whether or not his conduct be sifted, and its true worth discovered, by men. Like “the” great “Day” in 1 Corinthians 3:13, a human day of assize is personified; as though the day itself sifted conduct. So far from caring about the sentence of others, not even upon himself does Paul sit in judgment. This does not contradict 2 Corinthians 13:5: for it refers only to examination with a view to sentence, i.e. of due reward or punishment. This, Paul does not attempt. He does not calculate the merit of his own conduct. For this, 1 Corinthians 4:4 gives a reason. In his conscience, that inner chamber (Romans 2:15) in which he contemplates his inner self, there is nothing which condemns him. Yet not in this fact does Paul find a sentence of approval from his great Judge. (This he finds only in the Gospel of Christ.) And, because his consciousness of God's favor does not depend on his own verdict about his own faithfulness, he does not sit in judgment upon himself. That Paul, who knew the secrets of his own heart, forbore to pronounce judgment about himself, was a warning to others not to do so. Notice Paul's fully developed Christian character, 1 Corinthians 15:10; 2 Corinthians 1:12; and that even this was to him no ground for assurance of God's favor.

He that examines etc.: who sifts my conduct in order to pronounce sentence upon it.

The Lord: Christ, soon to come, 1 Corinthians 4:5. As a steward, Paul's conduct must be investigated; but he cares not for man's examination; and does not even judicially examine himself. His judge is the Master.

V. 3. Yea, I judge not myself-My final state is not to be determined by my own judgment.

Verse 3. It is a very small thing that I should be judged of you] Those who preferred Apollos or Kephas before St. Paul, would of course give their reasons for this preference; and these might, in many instances, be very unfavourable to his character as a man, a Christian, or an apostle; of this he was regardless, as he sought not his own glory, but the glory of God in the salvation of their souls.

Or of man’s judgment] h upo anqrwpinhv hmerav, literally, or of man’s day: but anqrwpinh hmera signifies any day set apart by a judge or magistrate to try a man on. This is the meaning of hmera, Psalm 37:13: The Lord shall laugh at him: for he seeth that his DAY, h hmera autou, his judgment is coming. Malachi 3:17: And they shall be mine in the DAY, eiv hmeran, in the judgment, when I make up my jewels. It has the same meaning in 2 Peter 3:10: But the DAY, the JUDGMENT, of the Lord will come. The word anqrwpinov, man’s, signifies miserable, wretched, woful; so Jeremiah 17:16: Neither have I desired, אנוש יום yom enosh, the day of man; but very properly translated in our version, the woful day. God’s DAYS, Job 24:1, certainly signify God’s JUDGMENTS. And the DAY of our Lord Jesus, in this epistle, 1 Corinthians 1:8; 5:5, signifies the day in which Christ will judge the world; or rather the judgment itself.

I judge not mine own self.] I leave myself entirely to God, whose I am, and whom I serve.

Verses 2-5. Moreover — As for what remains to be done in the discharge of this office; it is required of stewards — Since they also, as well as lower servants in the family, are subject to account; that a man be found faithful — That he act according to his commission, and neither withhold any privilege, or any part of God’s will from the people; nor deliver his own notions as the will of God, nor take more authority upon him than God has given him; as also that he discover and communicate divine truths and blessings as the hearers are able to receive them. With me it is a very small thing — A thing that concerns me very little; that I should be judged of you — Ina anakriqw, that I should be examined, as the word properly signifies, namely, in order to the being judged, or to a judicial sentence being passed, which is evidently the meaning of the same word in the last clause of the verse; or of man’s judgment — A judgment passed by any man whatsoever, though in the most solemn manner. The original expression, anqrwpinhv hmerav, is literally, human day; namely, of judgment, in allusion to the great day of judgment. Yea, I judge not myself — Namely, finally, infallibly, definitively: my final state is not to be determined by my own judgment. For I know nothing by myself — I am not conscious to myself of doing any thing evil, or of any unfaithfulness or negligence in the discharge of my ministry; yet am I not hereby justified — Acquitted from all fault in God’s sight, who observes those failings in us which we cannot discern in ourselves; for who can understand his errors? Psalm 19:12: or, I do not depend on my own conscience not condemning me, as a sufficient justification of myself in God’s sight: but he that judgeth me is the Lord — By his sentence I must stand or fall. Therefore judge nothing before the time — Appointed for judging all men; until the Lord come — To judge the world in righteousness; who — In order to pass a righteous judgment, which otherwise would be impossible; will both bring to light the hidden things of darkness — The things covered with the veil of impenetrable obscurity, and will make manifest the counsels of the heart — The most secret springs of action, the principles and intentions of every heart: and then shall every man — Who is sincere, faithful, and praiseworthy; have praise of God — Both commendation and reward.

3. The effects of which arrogance on the suffering apostles is vividly depicted, 9-13.

a. Apostles are dispensers of God’s mysteries, to be judged solely by God, 1-5.

1. A man—Any or every person. Us—The apostles, and, inferentially, all true ministers. Ministers—The Greek word signifies etymologically under-rowers; as if Christ were chief navigator in the boat and his apostles were rowing under him. Thence it commonly means any servant or subordinate aid. Stewards—Any dispensers of any treasured value, as cashiers or distributers of property. Mysteries—The entire mass of divine truths, hitherto held secret by God, but now for the first time revealed in Christ; hence embracing all that was truly new to the world, Jews or Gentiles, in the doctrines and institutes of the Christian dispensation. The disclosing these mysteries was the high office of the first commissioned evangelists and apostles. To them primitively Christ had said, (Matthew 13:1,) “To you it is given to know the mysteries of the kingdom of heaven.” In this, Paul means to say, consists the broad difference between the Christian apostle and the sages of Greek philosophy. The former received their system by revelation from Christ; the latter invented theirs from their own brains. Christ is alone the divine original.

2. Faithful—The sophos, or sage, was expected to be original, fertile, creative of plausible and, if possible, true theories. Of the steward could only be required that he be faithful in transmitting and communicating what he had received.

3-5. In these verses, though Paul speaks in the first person singular, as a chief specimen and instance, yet the other apostles, and all true ministers, are, by analogy, included. Judged of you—The steward is not responsible to the receivers of the bounty he dispenses, but to the giver from whom he receives. Let the apostle be but the true and faithful reporter of what he receives from Christ, and he is responsible to no other judge. Judge not mine own self—From the first hour that he surrendered himself, on the road to Damascus, to the Lord Christ, he had received Christ to judge in all things for him.

Ver. 2-4. Another point involved in the teaching of 1 Corinthians 4:1 and bearing upon the church-parties. Like all stewards, Paul must (1 Corinthians 4:2) give an account of his stewardship: but as (1 Corinthians 4:3, 4) God's steward, he owes this account to God, and to Him only. The steward expects inquiry: and the master makes it, and the steward submits to it, in order that the latter may be found faithful. But, to Paul, the prospect of the Master's inquiry has made it a very little thing whether or not his conduct be sifted, and its true worth discovered, by men. Like “the” great “Day” in 1 Corinthians 3:13, a human day of assize is personified; as though the day itself sifted conduct. So far from caring about the sentence of others, not even upon himself does Paul sit in judgment. This does not contradict 2 Corinthians 13:5: for it refers only to examination with a view to sentence, i.e. of due reward or punishment. This, Paul does not attempt. He does not calculate the merit of his own conduct. For this, 1 Corinthians 4:4 gives a reason. In his conscience, that inner chamber (Romans 2:15) in which he contemplates his inner self, there is nothing which condemns him. Yet not in this fact does Paul find a sentence of approval from his great Judge. (This he finds only in the Gospel of Christ.) And, because his consciousness of God's favor does not depend on his own verdict about his own faithfulness, he does not sit in judgment upon himself. That Paul, who knew the secrets of his own heart, forbore to pronounce judgment about himself, was a warning to others not to do so. Notice Paul's fully developed Christian character, 1 Corinthians 15:10; 2 Corinthians 1:12; and that even this was to him no ground for assurance of God's favor.

He that examines etc.: who sifts my conduct in order to pronounce sentence upon it.

The Lord: Christ, soon to come, 1 Corinthians 4:5. As a steward, Paul's conduct must be investigated; but he cares not for man's examination; and does not even judicially examine himself. His judge is the Master.

V. 4. I am not conscious to myself of anything evil; yet am I not hereby justified-I depend not on this, as a sufficient justification of myself in God's account.

But he that judgeth me is the Lord-By his sentence I am to stand or fall.

Verse 4. For I know nothing by myself] ouden gar emautw sunoida. I am not conscious that I am guilty of any evil, or have neglected to fulfil faithfully the duty of a steward of Jesus Christ. The import of the verb suneidein is to be conscious of guilt; and conscire has the same meaning: so, in Horace, Nil CONSCIRE sibi, to know nothing to one’s self, is the same as nulla pellescere culpa, not to grow pale at being charged with a crime, through a consciousness of guilt.

Yet am I not hereby justified] I do not pretend to say that though I am not conscious of any offence towards God I must therefore be pronounced innocent; no: I leave those things to God; he shall pronounce in my favour, not I myself. By these words the apostle, in a very gentle yet effectual manner, censures those rash and precipitate judgments which the Corinthians were in the habit of pronouncing on both men and things-a conduct than which nothing is more reprehensible and dangerous.

Verses 2-5. Moreover — As for what remains to be done in the discharge of this office; it is required of stewards — Since they also, as well as lower servants in the family, are subject to account; that a man be found faithful — That he act according to his commission, and neither withhold any privilege, or any part of God’s will from the people; nor deliver his own notions as the will of God, nor take more authority upon him than God has given him; as also that he discover and communicate divine truths and blessings as the hearers are able to receive them. With me it is a very small thing — A thing that concerns me very little; that I should be judged of you — Ina anakriqw, that I should be examined, as the word properly signifies, namely, in order to the being judged, or to a judicial sentence being passed, which is evidently the meaning of the same word in the last clause of the verse; or of man’s judgment — A judgment passed by any man whatsoever, though in the most solemn manner. The original expression, anqrwpinhv hmerav, is literally, human day; namely, of judgment, in allusion to the great day of judgment. Yea, I judge not myself — Namely, finally, infallibly, definitively: my final state is not to be determined by my own judgment. For I know nothing by myself — I am not conscious to myself of doing any thing evil, or of any unfaithfulness or negligence in the discharge of my ministry; yet am I not hereby justified — Acquitted from all fault in God’s sight, who observes those failings in us which we cannot discern in ourselves; for who can understand his errors? Psalm 19:12: or, I do not depend on my own conscience not condemning me, as a sufficient justification of myself in God’s sight: but he that judgeth me is the Lord — By his sentence I must stand or fall. Therefore judge nothing before the time — Appointed for judging all men; until the Lord come — To judge the world in righteousness; who — In order to pass a righteous judgment, which otherwise would be impossible; will both bring to light the hidden things of darkness — The things covered with the veil of impenetrable obscurity, and will make manifest the counsels of the heart — The most secret springs of action, the principles and intentions of every heart: and then shall every man — Who is sincere, faithful, and praiseworthy; have praise of God — Both commendation and reward.

4. Know nothing by myself—I am conscious of nothing against myself— Such is the sense of the Greek; and such was the sense of the English at the time our version was made. Paul was unconscious of any wrong. Not hereby justified—For our judgment of ourselves is often very partial, and so erroneous. The maxim of human law is, that no man is a true judge in his own case. Yet though conscience is no infallible judge of right in our own case, it is the best natural guide that man possesses, and when followed with profound and devout honesty the man will, by divine goodness, be guided to salvation. Judgeth… Lord—Our final Judge is the only infallible Judge. And our only sure way is to repent most deeply of every even unknown sin, and submit ourselves supremely to him. Judgeth me—Having placed himself entirely under the service of that Judge, Paul claimed to be solely judged by him. Judge nothing—We cannot, indeed, avoid forming an opinion before the judgment day; but what Paul claimed was, that he was by apostolic office, as by them admitted, superior to their present judgment. Bring to light—Shed light upon. Hidden things of darkness—Things hidden or covered by darkness. All the partisan conclaves and plots at Corinth. Counsels—The mental plans and purposes of parties and leaders. Praise—From delicacy speaking of praise only, though plenty of blame may be supposed in many cases. Of God—Hence, 3:21, glory in men is unnecessary.

b. Apostles not to be treated with arrogance, 6-8.

Ver. 2-4. Another point involved in the teaching of 1 Corinthians 4:1 and bearing upon the church-parties. Like all stewards, Paul must (1 Corinthians 4:2) give an account of his stewardship: but as (1 Corinthians 4:3, 4) God's steward, he owes this account to God, and to Him only. The steward expects inquiry: and the master makes it, and the steward submits to it, in order that the latter may be found faithful. But, to Paul, the prospect of the Master's inquiry has made it a very little thing whether or not his conduct be sifted, and its true worth discovered, by men. Like “the” great “Day” in 1 Corinthians 3:13, a human day of assize is personified; as though the day itself sifted conduct. So far from caring about the sentence of others, not even upon himself does Paul sit in judgment. This does not contradict 2 Corinthians 13:5: for it refers only to examination with a view to sentence, i.e. of due reward or punishment. This, Paul does not attempt. He does not calculate the merit of his own conduct. For this, 1 Corinthians 4:4 gives a reason. In his conscience, that inner chamber (Romans 2:15) in which he contemplates his inner self, there is nothing which condemns him. Yet not in this fact does Paul find a sentence of approval from his great Judge. (This he finds only in the Gospel of Christ.) And, because his consciousness of God's favor does not depend on his own verdict about his own faithfulness, he does not sit in judgment upon himself. That Paul, who knew the secrets of his own heart, forbore to pronounce judgment about himself, was a warning to others not to do so. Notice Paul's fully developed Christian character, 1 Corinthians 15:10; 2 Corinthians 1:12; and that even this was to him no ground for assurance of God's favor.

He that examines etc.: who sifts my conduct in order to pronounce sentence upon it.

The Lord: Christ, soon to come, 1 Corinthians 4:5. As a steward, Paul's conduct must be investigated; but he cares not for man's examination; and does not even judicially examine himself. His judge is the Master.

V. 5. Therefore judge nothing before the time-Appointed for judging all men.

Until the Lord come, who, in order to pass a righteous judgment, which otherwise would be impossible, will both bring to light the things which are now covered with impenetrable darkness, and manifest the most secret springs of action, the principles and intentions of every heart. And then shall every one-Every faithful steward, have praise of God.

Verse 5. Judge nothing before the time] God, the righteous Judge, will determine every thing shortly: it is his province alone to search the heart, and bring to light the hidden things of darkness. If you be so pure and upright in your conduct, if what you have been doing in these divisions, &c., be right in his sight, then shall you have praise for the same; if otherwise, yourselves are most concerned. Some refer the praise to St. Paul and his companions: Then shall every one of us apostles have praise of God.

Verses 2-5. Moreover — As for what remains to be done in the discharge of this office; it is required of stewards — Since they also, as well as lower servants in the family, are subject to account; that a man be found faithful — That he act according to his commission, and neither withhold any privilege, or any part of God’s will from the people; nor deliver his own notions as the will of God, nor take more authority upon him than God has given him; as also that he discover and communicate divine truths and blessings as the hearers are able to receive them. With me it is a very small thing — A thing that concerns me very little; that I should be judged of you — Ina anakriqw, that I should be examined, as the word properly signifies, namely, in order to the being judged, or to a judicial sentence being passed, which is evidently the meaning of the same word in the last clause of the verse; or of man’s judgment — A judgment passed by any man whatsoever, though in the most solemn manner. The original expression, anqrwpinhv hmerav, is literally, human day; namely, of judgment, in allusion to the great day of judgment. Yea, I judge not myself — Namely, finally, infallibly, definitively: my final state is not to be determined by my own judgment. For I know nothing by myself — I am not conscious to myself of doing any thing evil, or of any unfaithfulness or negligence in the discharge of my ministry; yet am I not hereby justified — Acquitted from all fault in God’s sight, who observes those failings in us which we cannot discern in ourselves; for who can understand his errors? Psalm 19:12: or, I do not depend on my own conscience not condemning me, as a sufficient justification of myself in God’s sight: but he that judgeth me is the Lord — By his sentence I must stand or fall. Therefore judge nothing before the time — Appointed for judging all men; until the Lord come — To judge the world in righteousness; who — In order to pass a righteous judgment, which otherwise would be impossible; will both bring to light the hidden things of darkness — The things covered with the veil of impenetrable obscurity, and will make manifest the counsels of the heart — The most secret springs of action, the principles and intentions of every heart: and then shall every man — Who is sincere, faithful, and praiseworthy; have praise of God — Both commendation and reward.

Ver. 5. Practical result of the foregoing. The metaphor of light, compared with “fire” in 1 Corinthians 3:13, suggests the ease and suddenness and completeness with which the great Day will make all things known; just as the daylight reveals things unknown in the night. The hidden things; suggests how much that is needful for a correct estimate of men's conduct now lies under an impenetrable veil. The counsels etc.: the purposes, now hidden in men's hearts, which move them to activity and which will determine their reward. A solemn warning to many at Corinth. All judgments on Christian workers before the Lord comes are before the right-time: (same word as season, see 1 Corinthians 7:5:) for not till then will all the facts be known. From God: rising as usual from the Son, whose coming will bring to light all the facts of the case, to the Father, who is the original source of the praise which, through the lips of Christ, will be given to each faithful servant.

From 1 Corinthians 3:21-4:7 we infer that the church-parties at Corinth were occasioned and nourished by the various estimates of various persons about Paul and Apollos. But these teachers, and all others, were alike helpers of Christ, distributing the hidden wealth of God. Each of them was thus an enrichment to the whole church. Moreover, upon them and all His servants, the Master will Himself pronounce sentence; and will justify His sentence by bringing to light all the facts of the case. Since these facts are not yet fully known, the Corinthians cannot pronounce a correct sentence on the merits of their teachers; and therefore ought not to attach themselves to one or other of them as his special disciples. SECTION 5 deals specifically with the church-parties at Corinth. It is in part a reply to the question of 1 Corinthians 3:5a, a question suggested by the reference in 1 Corinthians 3:4 to the church-parties; and in part a warning against evils which were their real source. Our ignorance of details obscures Paul's reference to these evils, and lessens the force, which his readers would feel at once, of the sudden transitions of 1 Corinthians 3:16 and 1 Corinthians 3:18. But is evident that the Christians at Corinth overestimated mere human knowledge, and that some prided themselves on their superior learning. We can well conceive that some of these taught human learning rather than the “word of the cross;” and that some, by claiming undue recognition of their own learning, were actually injuring the church. Also, that the same spirit moved the church-members generally or universally to pronounce sentence on the comparative learning or eloquence of Paul and his colleagues; and that their differing estimates caused the divisions in the church.

To correct this complication of evils and errors, Paul says that both Apollos and himself were but garden laborers, doing the same kind of work and paid for their work, 1 Corinthians 3:5-9; that the work of all their teachers, which is but a continuation of work already begun, will be tested in the great day, 1 Corinthians 3:10-15; that they who injure the work already done will receive tremendous punishment, 1 Corinthians 3:16, 17; that the truly wise man is he who has learned that all human wisdom is of itself utterly worthless, 1 Corinthians 3:18-20; that for this reason, and because all things belong to God's people, no one ought to boast about men, 1 Corinthians 3:21-23; and that Paul and Apollos are but helpers and stewards, who will be judged by Christ, and whom no man is capable of judging aright, 1 Corinthians 4:1-5.

V. 6. These things-Mentioned, 1 Corinthians 1:10, &c. I have by a very obvious figure transferred to myself and Apollos-And Cephas, instead of naming those particular preachers at Corinth, to whom ye are so fondly attached.

That ye may learn by us-From what has been said concerning us, who, however eminent we are, are mere instruments in God's hand. Not to think of any man above what is here written-Or above what scripture warrants. 1 Corinthians 3:7

Verse 6. These things] Which I have written, 1 Corinthians 3:5, &c. I have in a figure transferred to myself and: to Apollos] I have written as if myself and Apollos were the authors of the sects which now prevail among you; although others, without either our consent or knowledge, have proclaimed us heads of parties. Bishop Pearce paraphrases the verse thus: “I have made use of my own and Apollos’ name in my arguments against your divisions, because I would spare to name those teachers among you who are guilty of making and heading parties; and because I would have you, by our example, not to value them above what I have said of teachers in general in this epistle; so that none of you ought to be puffed up for one against another.” Doubtless there were persons at Corinth who, taking advantage of this spirit of innovation among that people, set themselves up also for teachers, and endeavoured to draw disciples after them. And perhaps some even of these were more valued by the fickle multitude than the very apostles by whom they had been brought out of heathenish darkness into the marvellous light of the Gospel. I have already supposed it possible that Diotrephes was one of the ringleaders in these schisms at Corinth. See Clarke on “1 Corinthians 1:14”.

Verses 6, 7. And these things — Mentioned 1 Corinthians 1:10, &c., 3:4, &c.; I have in a figure very obviously transferred to myself and Apollos — And Cephas, instead of naming those particular preachers at Corinth, to whom you are so fondly attached; that ye might learn in us — From what has been said concerning us; not to think of any man above what is written — Here or elsewhere, in God’s word; that is, above what Scripture warrants; not to set a higher value upon any of your teachers, or their gifts and abilities, than what I have expressed, 1 Corinthians 3:6-

Ver. 6. These things, brethren, I have in a figure transferred to myself and to Apollos, as labourers in the vineyard, and as stewards of the household of Christ; that in the humble and laborious sphere in which we move, you might find no cause to be vainly puffed up one against another, for what is the gift that you have not received? Paul often puts hard things in a figure, as the carnal man, in the seventh chapter to the Romans.

6. In a figure—By way of illustration. Transferred—Applied. Though the same things or utterances might be well predicated of other apostles and apostolic men, nay, even of all true ministers in all times, yet he had spoken them of Apollos and himself as representative cases. Your sakes—That you might understand the position in which, as your apostles, we stand. Might learn in us—By taking the example of Paul and Apollos they might learn that these true leaders shared not their strifes, and so return to unity and peace. Above… written—In the Scriptures of the Old Testament, the only Scripture perhaps then known to Corinth. The Scripture standard according to which they should think of men, is suggested by Paul in his quotations 1 Corinthians 3:20, 21.

I CORINTHIANS

SECTION 6 — THE DIVISIONS HAVE ARISEN

FROM THE SELF-CONCEIT OF THE

CORINTHIANS, WHO HAVE FORGOTTEN PAUL'S

CONTRARY EXAMPLE. HE HAS SENT TIMOTHY

TO REMIND THEM OF IT. CH. 4:6-21

These things, brothers, I have transferred to myself and Apollos because of you, that in us you may learn not to go beyond the things which are written, that you may not be puffed up and one on behalf of the one against the other. For who makes thee to differ? And what hast thou which thou didst not receive? But if thou didst receive it, why dost thou exult as though not having received it? Already made full you are: already you have become rich: apart from us you have become kings. And, at any rate, would that you had become kings, that also we may become kings with you. For I think God has exhibited us, the apostles, in the last place, as men condemned to death; because we have become a spectacle to the world, and to angels and to men. We are foolish because of Christ; but you are prudent in Christ: we are weak; but you are strong you are well-thought-of; but we are dishonoured. Until the present hour we both are hungry and are thirsty, and are without sufficient clothing, and are smitten, and are homeless, and labour, working with our own hands. When reviled, we bless; when persecuted, we bear it; when evil spoken of, we entreat. As offscourings of the world we have become, a refuse of all men, until now.

Not putting you to shame do I write these things; but as admonishing beloved children of mine. For if you have ten thousand guardians in Christ, yet not many fathers. For in Christ Jesus, by means of the Gospel, it was I that begot you. I exhort you then, become imitators of me. Because of this I have sent to you Timothy, who is a child of mine, beloved and faithful, in the Lord, who will recall to your memory my ways in Christ, according as everywhere, in every church, I teach. Supposing that I am not coming to you, some have been puffed up. But I shall come quickly to you, if the Lord will. And I shall know, not the word of those that are puffed up, but the power. For not in word is the kingdom of God, but in power. What do you wish? With a rod am I to come to you? or in love, and the Spirit of meekness?

Ver. 6. These things: from 1 Corinthians 3:5 onwards, where, as here, Paul speaks only of the parties of Apollos and himself. Brothers: an appeal to the whole church.

Transferred: put into another shape. Same word in 2 Corinthians 11:13-15; Philippians 3:21. The teaching of § 5, about Christian teachers, Paul applied specially to himself and Apollos. He now says that in doing so he put his teaching into a shape different from that which it would naturally have assumed; and that he did this for his reader's good, that they might learn etc.

Things which are written: in the Old Testament, according to Paul's constant and frequent use of this phrase. These words remind the readers that a careful study of the Scriptures would have corrected these errors. An interesting coincidence with Paul's habit of referring to the Old Testament. Not to go beyond etc.: not to exceed, in their estimate of themselves and others, the descriptions of human nature given in the Old Testament. Of these descriptions we have specimens in 1 Corinthians 3:19f. That in us you may learn etc.: i.e. by considering Paul's description of the position of himself and Apollos, as garden laborers, paid for their work, house stewards, etc.

That you be not etc.: further purpose, a result of that foregoing. On behalf of the one against the other: graphic description of party-spirit.

Puffed up: become large in your own esteem. This word is a marked feature of Paul's description of the Corinthian Christians: 1 Corinthians 4:18, 19; 5:2; 8:1; 13:4; Colossians 2:18. Its use here implies that their self-conceit was the source of their party-spirit. They set themselves on the side of one man and against another because of something in the one which seemed to flatter, and something in the other which did not flatter, their vanity.

The word transferred casts light upon the factions at Corinth. It tells us that, while speaking of himself and Apollos, Paul was really referring to others. These must have been those who were the real leaders or abettors of the parties. For Paul and Apollos were not such: though we are told plainly in 1 Corinthians 1:12; 3:4 that the factions actually bore their names. We infer, therefore, that there were men who, under cover of professed devotion to Paul or to Apollos, fomented the factions, in order thus to exalt themselves and increase their influence. These were the real party leaders. And they found a following through the extravagant estimate of their own powers and acquirements cherished by the Corinthian Christians. We can easily conceive that some man of learning began to be looked up to by some who prided themselves in their love of learning; and that he strengthened his influence over them by pointing to the learning and mental power of Paul. Another man, of fluent speech, was perhaps looked up to by some who had formerly listened with delight to Apollos. Now it is evident that Paul's whole teaching in § 5 about Apollos and himself applies, with far greater force, and with solemn warning, to these men. They needed to beware with what materials they were building; and lest, while seeming to build, they were really pulling down, the temple of God. They needed, to save them from self-deception, to be reminded that the Scriptures taught that mere human wisdom is but folly in disguise; and that the light of the great day will reveal even the secret purposes of the heart.

V. 7. Who maketh thee to differ-Either in gifts or graces. As if thou hadst not received it-As if thou hadst it originally from thyself.

Verse 7. For who maketh thee to differ] It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, &c. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us?

This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle’s meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God’s mercy. Let him not despise his neighbour who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God’s favour, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.

Verses 6, 7. And these things — Mentioned 1 Corinthians 1:10, &c., 3:4, &c.; I have in a figure very obviously transferred to myself and Apollos — And Cephas, instead of naming those particular preachers at Corinth, to whom you are so fondly attached; that ye might learn in us — From what has been said concerning us; not to think of any man above what is written — Here or elsewhere, in God’s word; that is, above what Scripture warrants; not to set a higher value upon any of your teachers, or their gifts and abilities, than what I have expressed, 1 Corinthians 3:6-

7. With their haughty spirit, St. Paul now expostulates. Christian modesty should inspire us, not with pride in our superiorities, but with gratitude to Him who gave them. Maketh… differ—This question refers not to that difference by which one man is an heir of heaven and another is an heir of hell; for that stupendous difference is made by God to result largely from ourselves. For if even our salvation be of God, certainly our damnation is of ourselves. It refers to those temporal advantages by which one set was proudly swelling over the other. Didst not receive—Piety does not require us to be unconscious of wealth, or talent, or power. It indeed breathes into us a sweetly humbled gratitude to God, who gives, and an earnest desire to use them with sweeter zest to his glory. Glory—Implying a self-inflation as repugnant to manly character as it is to Christian piety.

Ver. 7. A direct appeal against this inflated self-estimate, which Paul has just shown to be the real source of the factions.

For who etc? reason for not being “puffed up.”

Thee: any one of the church-members whose self-conceit had drawn him after a party leader.

Who makes thee to differ? No one, except thy own imagination. And what hast thou etc.: solemn and wide question, suggesting an answer to the foregoing question.

Exult: see under 1 Corinthians 1:29. Superior mental or material possessions led some to think that themselves were superior. This question reminds us that whatever we have was received, and is therefore no part of ourselves, or ground for self-gratification.

V. 8. Now ye are full-The Corinthians abounded with spiritual gifts; and so did the apostles: but the apostles, by continual want and sufferings, were kept from self-complacency. The Corinthians suffering nothing, and having plenty of all things, were pleased with and applauded themselves; and they were like children who, being raised in the world, disregard their poor parents.

Now ye are full, says the apostle, in a beautiful gradation, ye are rich, ye have reigned as kings-A proverbial expression, denoting the most splendid and plentiful circumstances.

Without any thought of us. And I would ye did reign-In the best sense: I would ye had attained the height of holiness.

That we might reign with you-Having no more sorrow on your account, but sharing in your happiness.

Verse 8. Now ye] Corinthians are full of secular wisdom; now ye are rich, both in wealth and spiritual gifts; (1 Corinthians 14:26:) ye have reigned as kings, flourishing in the enjoyment of these things, in all tranquillity and honour; without any want of us: and I would to God ye did reign, in deed, and not in conceit only, that we also, poor, persecuted, and despised apostles, might reign with you.-Whitby.

Though this paraphrase appears natural, yet I am of opinion that the apostle here intends a strong irony; and one which, when taken in conjunction with what he had said before, must have stung them to the heart. It is not an unusual thing for many people to forget, if not despise, the men by whom they were brought to the knowledge of the truth; and take up with others to whom, in the things of God, they owe nothing. Reader, is this thy case?

8, agreeable to Scripture; namely, that they are only instruments in God’s hand, and that all the success of their labours depends on his blessing. Thus this great apostle, by stripping himself of all honour, and by taking to himself the simple character of a servant of Christ, taught the heads of the faction to lay aside their boasting, and behave with modesty, especially as all the teachers at Corinth did nothing but build upon the foundation which he had laid, and exercised no spiritual gift but what they had received, either through him or through some other apostle. That none of you be puffed up for one against another — That you should not value yourselves by reason of your relation to, or dependance upon, one teacher more than another, thereby magnifying one, and vilifying another. For who maketh thee to differ — Either in gifts or graces; or who has so far advanced thee in point of wisdom and judgment above all other believers, as that thou canst, by thy own authority, set up any one teacher above another? What hast thou that thou didst not receive — From God, who has given as much to others also? Why dost thou glory — Or boast in the unmerited gift of his liberal goodness; as if thou hadst not received it? — As if thou hadst it originally from thyself?

Verse 8. Now ye are full — The Corinthians abounded with spiritual gifts; and so did the apostles. But the apostles, by continual want and sufferings, were preserved from self-complacency. The Corinthians suffered nothing; and having plenty of all things, were pleased with and applauded themselves. And they were like children who, being raised in the world, disregard their poor parents. Now ye are full, says the apostle, in a beautiful gradation; ye are rich; ye have reigned as kings — A proverbial expression, denoting the most splendid and plentiful circumstances; without us — That is, without any thought of us; or, by the ministry of your own teachers, without our help. And I would to God ye did reign — In the best sense: I would ye had attained to an eminence of grace and holiness as well as of gifts; that we also might reign with you — Might have no more sorrow on your account.

8. Full—St. Paul describes them, with a gentle irony, as they felt themselves. Full, implying a general self-satisfaction, as if they had all they could wish. Rich—Referring to that secular wealth by which, in a rapidly growing city, many of the members may have grown suddenly rich. Have reigned… kings—Kings in royal fancy. Without us—All this was in Paul’s absence; and although their power and true glory as a Church was due to him, their inflation had forgotten him and had only puffed up themselves. I would… ye did reign—As the righteous will reign in glory. With you—For in the blessed reign of the glorified kingdom all the saints of God will reign together.

c. The effects of such arrogance on the apostles depicted, 9-13. The vivid picture of their exaltation is now darkly contrasted with the dangers, (vv. 8, 9,) depreciation, (10,) privations, (11, 12,) and insults, (12, 13,) really endured by the apostles.

Ver. 8. Having uncovered and rebuked the real root of the factions, Paul reveals its utter unseemliness by a bitter contrast of the conceit of his readers with the actual circumstances of himself and his colleagues. You are: to the church collectively, in contrast to the individual (cp. “one on behalf of the other,” 1 Corinthians 4:6) singled out in 1 Corinthians 4:7.

Already, conspicuously placed and repeated, shows that the point of Paul's irony is that their enrichment had come so early. And this suggests that he refers here to the fullness, wealth, and royalty, of God's people in the world to come. Cp. Philippians 4:19; Romans 8:17f; 2 Timothy 2:12; Revelation 5:10; Matthew 5:6; 2 Corinthians 8:9. They thought, spoke, and acted, as though they had already obtained the glory for which others were waiting, as though even now, before they have gone down into the grave or Christ has appeared, all their needs and yearnings had been satisfied, as though they had already received their share of the wealth of the City of God and had sat down upon the throne beside Christ. Apart from us: without our aid or participation. Although Paul had been the means of their spiritual life, he did not possess and therefore could not convey, such things as they boasted of.

And would that etc.: sudden waking up from his dream of self-conceit. “Would that your dreams were true, that also we might share the royalty you seem to fancy you have already obtained!” In other words, if their self-estimate be true, they are much more fortunate than their teachers.

V. 9. God hath set forth us last, as appointed to death-Alluding to the Roman custom of bringing forth those persons last on the stage, either to fight with each other, or with wild beasts, who were devoted to death; so that, if they escaped one day, they were brought out again and again, till they were killed.

Verse 9. God hath set forth us the apostles last] This whole passage is well explained by Dr. Whitby. “Here the apostle seems to allude to the Roman spectacles, thv twn qhriomacwn, kai monomaciav

androfonou, that of the Bestiarii and the gladiators, where in the morning men were brought upon the theatres to fight with wild beasts, and to them was allowed armour to defend themselves and smite the beasts that assailed them; but in the meridian or noon-day spectacles the gladiators were brought forth naked, and without any thing to defend themselves from the sword of the assailant; and he that then escaped was only kept for slaughter to another day, so that these men might well be called epiqanatioi, men appointed for death; and this being the last appearance on the theatre for that day, they are said here to be set forth escatoi, the last.” Of these two spectacles Seneca speaks thus, Epist. vii.: “In the morning men are exposed to lions and bears; at mid-day to their spectators; those that kill are exposed to one another; the victor is detained for another slaughter; the conclusion of the fight is death. The former fighting compared to this was mercy; now it is mere butchery: they have nothing to cover them; their whole body is exposed to every blow, and every stroke produces a wound,” &c.

We are made a spectacle] oJti qeatron egenhqhmen, We are exhibited on the theatre to the world; we are lawful booty to all mankind, and particularly to the men of the world, who have their portion in this life. Angels are astonished at our treatment, and so are the more considerate part of men. Who at that time would have coveted the apostolate?

Verse 9. For God hath set forth us the apostles — And all faithful ministers; last, as it were appointed to death — He alludes to the Roman theatrical spectacles, in which those persons were brought forth last on the stage, either to fight with each other, or with wild beasts, who were devoted to death; so that if they escaped one day, they were brought out again and again, till they were killed. For, from a passage of Seneca’s Epistles, quoted by Whitby, it appears that in the morning those criminals, to whom they gave a chance of escaping with their lives, fought with the wild beasts armed. But in the afternoon the gladiators fought naked, and he who escaped was only reserved for slaughter to another day; so that they might well be called epiqanatiouv, persons appointed to death. “By comparing the apostles to these devoted persons, Paul hath given us a strong and affecting picture of the dangers which the apostles encountered in the course of their ministry; dangers which at length proved fatal to most of them. Their labours and sufferings were greater than those of the ancient prophets.” A spectacle to the world, to angels, and to men — “By the angels, to whom the apostles were made a spectacle, some understand the evil angels, who may be supposed to delight in the blood of the martyrs. Others understand the good angels, to whom the faith and constancy of the apostles gave great joy. Probably both were intended. For it must have animated the apostles in combating with their persecutors, to think that they were disappointing the malice of evil spirits, while they were making the angels in heaven and good men on earth happy, by the faith, and patience, and fortitude, which they were exerting in so noble a cause.” — Macknight.

Ver. 9. I think that God hath set forth us the apostles last. You have houses, you have riches, you are citizens, enjoying every worldly comfort; you have reigned as kings, while we are accounted fools for Christ, partially suffering from hunger and cold. All men seem to have more joy in their professions than the missionaries of Christ. The farmer grows rich in corn and cattle, the physician rises in practice, the merchant is aggrandized with wealth, while we are accounted the pests of society, and the offscouring of all things. — How admirable are these eloquent appeals. The apostle concedes all the excellencies of which they had vainly boasted, and heightens the portrait by the darker shades of his own trials and afflictions in the work of the Lord. What a master of oratory: how he plays with argument, how he wounds and heals.

9. For—I could desire to reign with you, for we are sad sufferers in our present state. With a deep pathos the apostle describes his own personal sufferings, yet in words includes the other apostles in the picture. The passage seems to justify the belief that the other apostles had a history of suffering, but lacked an historian. God—He recognises the appointment of God in this divine mission of suffering. The suffering had to be endured by somebody, and God wisely selects his instruments. Set forth—St. Paul here delicately pictures an ideal amphitheatre, familiar to the Corinthian memory. The world, with angels and men for spectators, and the apostles as victims to the beast. Such ideal martyrdom was realized in later history, of which this passage is a shadowy prophecy. The theatre was a semicircle, the amphitheatre a double theatre in full circle. Apostles last—Equivalent to lowest. A spectacle—The original is a theatre; for exhibition in the amphitheatre. Unto men—Literally, to the world—both to angels and to men.

Ver. 9. An abundant reason for the wish just expressed, viz. Paul's present position.

I think: Paul's view of himself in contrast to his readers' self-estimate. Us the apostles; (see Romans 1:1, and 2 Corinthians 8:23;) seems to imply that the other apostles endured hardships similar, though probably not equal, to those of Paul. But it does not imply that Apollos was an apostle. For Paul is now dealing, not with the factions, but with self-conceit generally. And this he puts to shame by the hardships of those who hold the first rank in the church. He conceives God as exhibiting to the universe a public spectacle, in which the apostles were brought out last, the astonishing climax of all, just as men condemned to death were thrown to wild beasts in the amphitheatre.

Because etc.: proof of this, from matters of fact.

The world: or, universe, consisting of both angels and men. Since the word angels is used in the New Testament, as with us, without further explanation, for good angels, it is best so to understand it here. The holy angels watch, with wonder and sympathy, the endurance of the apostles. And men watch them, with various feelings.

V. 10. We are fools, in the account of the world, for Christ's sake, but ye are wise in Christ-Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think you so too. We are weak-In presence, in infirmities, in sufferings. But ye are strong-In just opposite circumstances.

Verse 10. We are fools for Christ’s sake] Here he still carries on the allusion to the public spectacles among the Romans, where they were accustomed to hiss, hoot, mock, and variously insult the poor victims. To this Philo alludes, in his embassy to Caius, speaking of the treatment which the Jews received at Rome: wsper gar en qeatrw

klwsmosurittontwn, katamwkwmenwn, ametracleuazontwn. “For, as if exhibited upon a theatre, we are hissed, most outrageously hooted, and insulted beyond all bounds.” Thus, says the apostle, we are fools on Christ’s account; we walk in a conformity to his will, and we bear his cross: and did we walk according to the course of this world, or according to the man-pleasing conduct of some among you, we should have no such cross to bear.

Ye are wise in Christ] Surely all these expressions are meant ironically; the apostles were neither fools, nor weak, nor contemptible; nor were the Corinthians, morally speaking, wise, and strong, and honourable. Change the persons, and then the epithets will perfectly apply.

Verses 10-13. We are fools — In the account of the world, for Christ’s sake — Because we expose ourselves to so many dangers and sufferings for his cause: or because we preach the plain truths of the gospel, and affirm such high things of one who was crucified as a malefactor. But ye are wise in Christ — Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think so too: or, you think you have found out a way at once of securing the blessings of the gospel, and escaping its inconveniences and persecutions. We are weak — In presence, in infirmities, and in sufferings: but ye are strong — Just in opposite circumstances. Ye are honourable — Adorned with extraordinary gifts, in which you are ready to glory, and some of you appear in circumstances of external distinction; but we are despised — Treated with contempt wherever we come. Or the apostle may be considered in this verse as repeating ironically the things which his enemies in Corinth said of him, and as attributing to them, in the same spirit of irony, the contrary qualities. Even unto this present hour — Not only at our first entrance upon our office, when all the world was set against Christianity, but still, though many thousands are converted; we both hunger and thirst, &c. — Are destitute of necessary food and apparel, and exposed to wants of all sorts. Who can imagine a more glorious triumph of the truth than that which is gained in these circumstances? When Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered dress, before persons of the highest distinction, and yet commanded such attention, and made such deep impressions upon them! Being reviled, we bless, suffer it, entreat — We do not return revilings, persecution, defamation; nothing but blessing, We are made as the filth of the world, and the off-scouring of all things — Such were those poor wretches among the heathen, who were taken from the dregs of the people to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars. And when the ashes of those unhappy men were thrown into the sea, those very names were given them in the ceremony.

10. Wise… strong… honourable—These were the epithets with which the proud element of the Church puffed themselves and each other up. Fools… weak… depised—Such were the epithets the apostles were obliged to encounter in their missions through the world.

Ver. 10. Interrupts the description of the spectacle to remind us of its purpose, viz. to show the contrast between the apostles and Paul's readers. Foolish: exact opposite of “wise,” in all senses: “one who knows less than others.”

We are foolish: in a double sense. The better to serve Christ, Paul refrained from making acquirement of knowledge his chief aim. And many others have renounced a path which might have led to literary eminence in order to devote their entire energies to evangelical work. Again, by abstaining from teaching mere human learning and by preaching a Gospel which in the eyes of men was folly, Paul became, and felt himself to be, in their view, a foolish man. In other words, because of his loyalty to Christ he passed among men as one destitute of wisdom. Cp. 1 Corinthians 2:2.

Prudent in Christ: also in a double sense, either (cp. 1 Corinthians 1:5) as actually having, by union with Christ, practical spiritual intelligence, or as having it in their vain self-estimate. Both senses probably were present to Paul's mind. If his readers had spiritual wisdom, it was because for their sakes he had laid aside human wisdom: if they prided themselves in fancied Christian wisdom, their pride was an utter contrast to his self-humiliation.

Weak: powerless and helpless amid trials, hardships, and perils. Strong: with real or supposed spiritual strength.

Well-thought-of: by others, by each other, or by themselves. Dishonoured: a technical term for deprival of the rights of a free citizen. See 1 Corinthians 15:43. The order of the last pair is changed, that the word dishonoured may be the keynote of 1 Corinthians 4:11-13. The contrast in this verse is between the position which, in loyalty to Christ, Paul accepted and felt that he occupied, and the position, real or feigned, which the Corinthians occupied.

V. 11. And are naked-Who can imagine a more glorious triumph of the truth, than that which is gained in these circumstances when St. Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered, dress before persons of the highest distinction, and yet commanded such attention. and made such deep impressions upon them!

Verse 11. We both hunger and thirst, &c.] Who would then have been an apostle of Christ, even with all its spiritual honours and glories, who had not a soul filled with love both to God and man, and the fullest conviction of the reality of the doctrine he preached, and of that spiritual world in which alone he could expect rest? See the Introduction, sect. vi. Have no certain dwelling place] We are mere itinerant preachers, and when we set out in the morning know not where, or whether we shall or not, get a night’s lodging.

Verses 10-13. We are fools — In the account of the world, for Christ’s sake — Because we expose ourselves to so many dangers and sufferings for his cause: or because we preach the plain truths of the gospel, and affirm such high things of one who was crucified as a malefactor. But ye are wise in Christ — Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think so too: or, you think you have found out a way at once of securing the blessings of the gospel, and escaping its inconveniences and persecutions. We are weak — In presence, in infirmities, and in sufferings: but ye are strong — Just in opposite circumstances. Ye are honourable — Adorned with extraordinary gifts, in which you are ready to glory, and some of you appear in circumstances of external distinction; but we are despised — Treated with contempt wherever we come. Or the apostle may be considered in this verse as repeating ironically the things which his enemies in Corinth said of him, and as attributing to them, in the same spirit of irony, the contrary qualities. Even unto this present hour — Not only at our first entrance upon our office, when all the world was set against Christianity, but still, though many thousands are converted; we both hunger and thirst, &c. — Are destitute of necessary food and apparel, and exposed to wants of all sorts. Who can imagine a more glorious triumph of the truth than that which is gained in these circumstances? When Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered dress, before persons of the highest distinction, and yet commanded such attention, and made such deep impressions upon them! Being reviled, we bless, suffer it, entreat — We do not return revilings, persecution, defamation; nothing but blessing, We are made as the filth of the world, and the off-scouring of all things — Such were those poor wretches among the heathen, who were taken from the dregs of the people to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars. And when the ashes of those unhappy men were thrown into the sea, those very names were given them in the ceremony.

11. Even unto this present hour—While I write to you from Ephesus I am the subject of such a life. Buffeted—Struck with the clenched fist. No certain dwellingplace—Without position, or fixed residence.

Ver. 11.-13. Development of “dishonoured,” 1 Corinthians 4:10; and justification of the metaphor of 1 Corinthians 4:9. Until the present hour and until now lay emphasis on the ceaselessness of these hardships, and remind the readers of Paul's position at the moment of writing. Hungry, thirsty, etc.: 2 Corinthians 11:23-27.

Without-sufficient-clothing: “we shiver in the cold,” Stanley: literally, naked, denoting in Greek without clothing, or lightly or insufficiently clad; Matthew 25:36; John 21:7; James 2:15. Cp. Seneca, On Benefits v. 13: “He that has seen a man badly clothed and ragged says that he saw him naked.”

Smitten: see 2 Corinthians 12:7.

Homeless: Or, “driven about from place to place.”

Working with our own hands: so 1 Corinthians 9:6ff; 1 Thessalonians 2:9; 2 Thessalonians 3:8ff; and, an important coincidence, Acts 18:3; 20:34. That Barnabas also did this, we learn from 1 Corinthians 9:6. In the eyes of men around, this was a further mark of degradation. For Paul seemed to be so little valued by his disciples that they refused to maintain him.

We bless: speak smoothly, as in Romans 16:18. See Romans 1:25.

We endure it; not repelling the attack of our enemies.

We entreat, or exhort, as in 1 Corinthians 1:10: stronger than we bless. “We beg a favor from those who speak hurtfully of us, as though utterly at their mercy.” To return smooth words for rough ones, to submit to, instead of resisting, the attacks of enemies, to ask favors from, instead of spurning, those who revile us, arises usually from the absolute helplessness of men who dare not defend themselves. And Paul's forbearance would be thus interpreted. It was, therefore, a mark of the humiliation of his position.

Offscourings, refuse: that which, for the sake of cleanliness, must be removed. Cp. Acts 22:22. Paul was treated as one who must be cast out, as defiling, not merely from his nation, but from the world, from all contact with men. Such was the position cheerfully accepted by those who held the first rank in the church. They were incessantly exposed to hunger, thirst, cold, and personal violence: they wandered about like men without a home: they had to depend for maintenance upon the labor of their hands: they had no angry words, or resistance, for those who reproached and attacked them: nay, they actually sought favor from those who defamed their character. In a word, they were looked upon as the world's refuse, unworthy to be even trampled under foot, which must be removed from the presence of men.

Notice the modesty with which, by using the words we and us, Paul implies that his own hardships were not a solitary case among the apostles. What a vista this opens of early Christian endurance unknown to us! Notice also how severely this description rebukes the self-conceit of the Christians. In the presence of such tremendous earnestness and such forgetfulness of self, they could not but feel how utterly contemptible was all thought of their own learning or skill. And in these days, amid much that tends to foster an extravagant self-estimate, we need ever to feel the purifying influence of the example of the martyrs.

V. 12. We bless-suffer it-intreat-We do not return revilings, persecution, defamation; nothing but blessing.

Verse 12. Working with our own hands] They were obliged to labour in order to supply themselves with the necessaries of life while preaching the Gospel to others. This, no doubt, was the case in every place were no Church had been as yet formed: afterwards, the people of God supplied their ministers, according to their power, with food and raiment. Being reviled, we bless, &c.] What a most amiable picture does this exhibit of the power of the grace of Christ! Man is naturally a proud creature, and his pride prompts him always to avenge himself in whatever manner he can, and repay insult with insult. It is only the grace of Christ that can make a man patient in bearing injuries, and render blessing for cursing, beneficence for malevolence, &c. The apostles suffered an indignities for Christ’s sake; for it was on his account that they were exposed to persecutions, &c.

Verses 10-13. We are fools — In the account of the world, for Christ’s sake — Because we expose ourselves to so many dangers and sufferings for his cause: or because we preach the plain truths of the gospel, and affirm such high things of one who was crucified as a malefactor. But ye are wise in Christ — Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think so too: or, you think you have found out a way at once of securing the blessings of the gospel, and escaping its inconveniences and persecutions. We are weak — In presence, in infirmities, and in sufferings: but ye are strong — Just in opposite circumstances. Ye are honourable — Adorned with extraordinary gifts, in which you are ready to glory, and some of you appear in circumstances of external distinction; but we are despised — Treated with contempt wherever we come. Or the apostle may be considered in this verse as repeating ironically the things which his enemies in Corinth said of him, and as attributing to them, in the same spirit of irony, the contrary qualities. Even unto this present hour — Not only at our first entrance upon our office, when all the world was set against Christianity, but still, though many thousands are converted; we both hunger and thirst, &c. — Are destitute of necessary food and apparel, and exposed to wants of all sorts. Who can imagine a more glorious triumph of the truth than that which is gained in these circumstances? When Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered dress, before persons of the highest distinction, and yet commanded such attention, and made such deep impressions upon them! Being reviled, we bless, suffer it, entreat — We do not return revilings, persecution, defamation; nothing but blessing, We are made as the filth of the world, and the off-scouring of all things — Such were those poor wretches among the heathen, who were taken from the dregs of the people to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars. And when the ashes of those unhappy men were thrown into the sea, those very names were given them in the ceremony.

12. Working… hands—Not only at Corinth at first, (Acts 18:3,) but in Ephesus now. Acts 20:34. Reviled… bless—The words, perhaps, indicate that St. Paul had read the Gospel of Matthew. See Matthew 5:39, 44.

Ver. 11.-13. Development of “dishonoured,” 1 Corinthians 4:10; and justification of the metaphor of 1 Corinthians 4:9. Until the present hour and until now lay emphasis on the ceaselessness of these hardships, and remind the readers of Paul's position at the moment of writing. Hungry, thirsty, etc.: 2 Corinthians 11:23-27.

Without-sufficient-clothing: “we shiver in the cold,” Stanley: literally, naked, denoting in Greek without clothing, or lightly or insufficiently clad; Matthew 25:36; John 21:7; James 2:15. Cp. Seneca, On Benefits v. 13: “He that has seen a man badly clothed and ragged says that he saw him naked.”

Smitten: see 2 Corinthians 12:7.

Homeless: Or, “driven about from place to place.”

Working with our own hands: so 1 Corinthians 9:6ff; 1 Thessalonians 2:9; 2 Thessalonians 3:8ff; and, an important coincidence, Acts 18:3; 20:34. That Barnabas also did this, we learn from 1 Corinthians 9:6. In the eyes of men around, this was a further mark of degradation. For Paul seemed to be so little valued by his disciples that they refused to maintain him.

We bless: speak smoothly, as in Romans 16:18. See Romans 1:25.

We endure it; not repelling the attack of our enemies.

We entreat, or exhort, as in 1 Corinthians 1:10: stronger than we bless. “We beg a favor from those who speak hurtfully of us, as though utterly at their mercy.” To return smooth words for rough ones, to submit to, instead of resisting, the attacks of enemies, to ask favors from, instead of spurning, those who revile us, arises usually from the absolute helplessness of men who dare not defend themselves. And Paul's forbearance would be thus interpreted. It was, therefore, a mark of the humiliation of his position.

Offscourings, refuse: that which, for the sake of cleanliness, must be removed. Cp. Acts 22:22. Paul was treated as one who must be cast out, as defiling, not merely from his nation, but from the world, from all contact with men. Such was the position cheerfully accepted by those who held the first rank in the church. They were incessantly exposed to hunger, thirst, cold, and personal violence: they wandered about like men without a home: they had to depend for maintenance upon the labor of their hands: they had no angry words, or resistance, for those who reproached and attacked them: nay, they actually sought favor from those who defamed their character. In a word, they were looked upon as the world's refuse, unworthy to be even trampled under foot, which must be removed from the presence of men.

Notice the modesty with which, by using the words we and us, Paul implies that his own hardships were not a solitary case among the apostles. What a vista this opens of early Christian endurance unknown to us! Notice also how severely this description rebukes the self-conceit of the Christians. In the presence of such tremendous earnestness and such forgetfulness of self, they could not but feel how utterly contemptible was all thought of their own learning or skill. And in these days, amid much that tends to foster an extravagant self-estimate, we need ever to feel the purifying influence of the example of the martyrs.

V. 13. We are made as the filth of the world, and offscouring of all things-Such were those poor wretches among the heathens, who were taken from the dregs of the people, to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars; and when the ashes of those unhappy men were thrown into the sea, these very names were given them in the ceremony.

Verse 13. Being defamed] blasfhmoumenoi, Being blasphemed. I have already remarked that blasfhmein signifies to speak injuriously, and may have reference either to God or to man. GOD is blasphemed when his attributes, doctrines, providence, or grace, are treated contemptuously, or any thing said of him that is contrary to his holiness, justice, goodness, or truth. Man is blasphemed when any thing injurious is spoken of his person, character, conduct, &c. Blaspheming against men is any thing by which they are injured in their persons, characters, or property. We are made as the filth of the earth-the offscouring of all things] The Greek word which we render filth, is perikaqarmata, a purgation, or lustrative sacrifice; that which we translate offscouring is periyhma, a redemption sacrifice. To understand the full force of these words, as applied by the apostle in this place, we must observe that he alludes to certain customs among the heathens, who, in the time of some public calamity, chose out some unhappy men of the most abject and despicable character to be a public expiation for them; these they maintained a whole year at the public expense; and then they led them out, crowned with flowers, as was customary in sacrifices; and, having heaped all the curses of the country upon their heads, and whipped them seven times, they burned them alive, and afterwards their ashes were thrown into the sea, while the people said these words: periyhmahmwn ginou, be thou our propitiation. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune, the people saying the words as before. Hence Origen says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles-perikaqarmata tou kosmou, pantwn periyhma, the lustration of the world, and the peculiar sacrifice for all men. The apostle, therefore, means that he and his fellows were treated like those wretched beings who were judged to be fit for nothing but to be expiatory victims to the infernal gods, for the safety and redemption of others. Our words filth and offscouring, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby, and Parkhurst.

Verses 10-13. We are fools — In the account of the world, for Christ’s sake — Because we expose ourselves to so many dangers and sufferings for his cause: or because we preach the plain truths of the gospel, and affirm such high things of one who was crucified as a malefactor. But ye are wise in Christ — Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think so too: or, you think you have found out a way at once of securing the blessings of the gospel, and escaping its inconveniences and persecutions. We are weak — In presence, in infirmities, and in sufferings: but ye are strong — Just in opposite circumstances. Ye are honourable — Adorned with extraordinary gifts, in which you are ready to glory, and some of you appear in circumstances of external distinction; but we are despised — Treated with contempt wherever we come. Or the apostle may be considered in this verse as repeating ironically the things which his enemies in Corinth said of him, and as attributing to them, in the same spirit of irony, the contrary qualities. Even unto this present hour — Not only at our first entrance upon our office, when all the world was set against Christianity, but still, though many thousands are converted; we both hunger and thirst, &c. — Are destitute of necessary food and apparel, and exposed to wants of all sorts. Who can imagine a more glorious triumph of the truth than that which is gained in these circumstances? When Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered dress, before persons of the highest distinction, and yet commanded such attention, and made such deep impressions upon them! Being reviled, we bless, suffer it, entreat — We do not return revilings, persecution, defamation; nothing but blessing, We are made as the filth of the world, and the off-scouring of all things — Such were those poor wretches among the heathen, who were taken from the dregs of the people to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars. And when the ashes of those unhappy men were thrown into the sea, those very names were given them in the ceremony.

13. Filth… offscouring—Washings, scrapings. The former word refers to matter or things washed off by water in cleansing the object; the latter signifies matter rubbed off by scraping or friction. Hence both terms are figuratively used to designate worthless persons. But as it was customary among the pagans in time of any great calamity (as plague or defeat) to put to death some worthless person as a sacrifice to the gods to avert the evil, so both these words came to be used to signify a sacrificial victim.

6. The personal apostolic authority of Paul asserted, 14-21. Unequivocally St. Paul at last concentrates upon the single point to which he has been converging from the very first start of the epistle at 1 Corinthians 1:10. In rebuking the Corinthian feuds, and renouncing all leadership of that sort, he was preparing, step by step, to lead them to the true ground on which, as their founder, father, and apostle, his authority was sole and divine.

Ver. 11.-13. Development of “dishonoured,” 1 Corinthians 4:10; and justification of the metaphor of 1 Corinthians 4:9. Until the present hour and until now lay emphasis on the ceaselessness of these hardships, and remind the readers of Paul's position at the moment of writing. Hungry, thirsty, etc.: 2 Corinthians 11:23-27.

Without-sufficient-clothing: “we shiver in the cold,” Stanley: literally, naked, denoting in Greek without clothing, or lightly or insufficiently clad; Matthew 25:36; John 21:7; James 2:15. Cp. Seneca, On Benefits v. 13: “He that has seen a man badly clothed and ragged says that he saw him naked.”

Smitten: see 2 Corinthians 12:7.

Homeless: Or, “driven about from place to place.”

Working with our own hands: so 1 Corinthians 9:6ff; 1 Thessalonians 2:9; 2 Thessalonians 3:8ff; and, an important coincidence, Acts 18:3; 20:34. That Barnabas also did this, we learn from 1 Corinthians 9:6. In the eyes of men around, this was a further mark of degradation. For Paul seemed to be so little valued by his disciples that they refused to maintain him.

We bless: speak smoothly, as in Romans 16:18. See Romans 1:25.

We endure it; not repelling the attack of our enemies.

We entreat, or exhort, as in 1 Corinthians 1:10: stronger than we bless. “We beg a favor from those who speak hurtfully of us, as though utterly at their mercy.” To return smooth words for rough ones, to submit to, instead of resisting, the attacks of enemies, to ask favors from, instead of spurning, those who revile us, arises usually from the absolute helplessness of men who dare not defend themselves. And Paul's forbearance would be thus interpreted. It was, therefore, a mark of the humiliation of his position.

Offscourings, refuse: that which, for the sake of cleanliness, must be removed. Cp. Acts 22:22. Paul was treated as one who must be cast out, as defiling, not merely from his nation, but from the world, from all contact with men. Such was the position cheerfully accepted by those who held the first rank in the church. They were incessantly exposed to hunger, thirst, cold, and personal violence: they wandered about like men without a home: they had to depend for maintenance upon the labor of their hands: they had no angry words, or resistance, for those who reproached and attacked them: nay, they actually sought favor from those who defamed their character. In a word, they were looked upon as the world's refuse, unworthy to be even trampled under foot, which must be removed from the presence of men.

Notice the modesty with which, by using the words we and us, Paul implies that his own hardships were not a solitary case among the apostles. What a vista this opens of early Christian endurance unknown to us! Notice also how severely this description rebukes the self-conceit of the Christians. In the presence of such tremendous earnestness and such forgetfulness of self, they could not but feel how utterly contemptible was all thought of their own learning or skill. And in these days, amid much that tends to foster an extravagant self-estimate, we need ever to feel the purifying influence of the example of the martyrs.

V. 14. I do not write these things to shame you, but as my beloved children I warn you-It is with admirable prudence and sweetness the apostle adds this, to prevent any unkind construction of his words.

Verse 14. I write not these things to shame you] It is not by way of finding fault with you for not providing me with the necessaries of life that I write thus; but I do it to warn you to act differently for the time to come; and be not so ready to be drawn aside by every pretender to apostleship, to the neglect of those to whom, under God, you owe your salvation.

Verses 14-16. I write not these things to shame you — Publicly to disgrace you, and stain your credit with other churches; but as my beloved sons I warn you — Show you in a mild and tender way what is wrong in your conduct, and put you in mind of your duty. It is with admirable prudence and sweetness the apostle adds this, to prevent any unkind construction of his words. For though you have ten thousand instructers — To advance you in the knowledge of Christ; yet have ye not many fathers; to convert you to Christ: for in Christ Jesus — By his blessing upon my labours; I have begotten you through the gospel — Been the first instrument of your conversion. This excludes, not only Apollos, his successor, but also Silas and Timothy, his companions. And the relation between a spiritual father and his children brings with it an inexpressible nearness and affection. Be ye followers of me — In that spirit and behaviour which I have so largely declared.

Ver. 14. I write not these things to shame you for past discords, for with good men, on perceiving their errors, the point is gained. Therefore, as my beloved children, I warn you, and warn you as your only father, having laboured among you and in Achaia for three years.

14. I—Whether he has spoken in the singular or plural heretofore, he has generally meant himself only as a representative, including a constituency. Here he means his own personal self. These things—The ironies upon their pride, (verses 7, 10,) and the pictures of apostolic sufferings, 11-13. Warn you, that these feuds and prides will bring penalty upon you.

Ver. 14.-16. Paul has now completed his discussion of the church-parties, by uncovering their source, viz. an inflated self-estimate; and this he has sought to annihilate by the example of his own self-forgetfulness. So severe is the contrast thus presented that Paul's courteous tact and tender heart move him to soften it. “To put you to shame, is not my purpose; and therefore not the real meaning of my words.”

Admonish: Romans 15:14; Colossians 1:28: reproof with a view to improvement. Paul looks upon them as children, even his own children, and exercises towards them the discipline of intelligent paternal love. This assumption of paternal authority, 1 Corinthians 4:15 justifies. Ten thousand etc.: hyperbolic supposition, indicating the readiness of the Corinthian Christians to assume the office of teacher.

Guardians: Galatians 3:24f: men, nearly always slaves, who in wealthy Greek families took care of the sons under seven years old, but did not teach them. The would-be teachers at Corinth were but guardian slaves as compared with the father of the family, i.e. in a position quite different from that of the human author of the spiritual life of the whole church. I begat you: cp. Galatians 4:19; Philemon 1:10: an approach to the doctrine of the new birth; John 3:3; 1 John 3:9; 5:1, etc., 1 Peter 1:23; James 1:18. To this doctrine, Paul's only direct reference is Titus 3:5.

Through the Gospel: instrument by which Paul, in virtue of his life-giving union with Christ Jesus, gave them a new life and brought them into a new world. So James 1:18; 1 Peter 1:23. Notice that, though Apollos and others had led (1 Corinthians 3:5) individuals to faith and thus given to them spiritual life, yet Paul, by preaching the Gospel first and making the first converts at Corinth, had been directly or indirectly the instrument of the spiritual life of the whole church; and that therefore his relation to the church was quite different from that of any one else. Cp. 1 Corinthians 3:10ff; 9:1, 2. He has therefore a right to treat them as his children.

Imitators of me: 1 Corinthians 11:1; 1 Thessalonians 1:6: not necessarily in his sufferings, (1 Corinthians 4:9-13,) but in the spirit Paul manifested therein. Happy are the teachers who can say this to their hearers.

V. 15. I have begotten you-This excludes not only Apollos, his successor, but also Silas and Timothy, his companions; and the relation between a spiritual father and his children brings with it an inexpressible nearness and affection.

Verse 15. For though ye have ten thousand instructers] muriouv paidagwgouv, Myriads of leaders, that is, an indefinite multitude; for so the word is often used. The paidagwgov, from which we have our word pedagogue, which we improperly apply to a school master, was among the Greeks, the person or servant who attended a child, had the general care of him, and who led him to school for the purpose of being instructed by the didaskalov, or teacher. It seems there were many at Corinth who offered their services to instruct this people, and who were not well affected towards the apostle.

Not many fathers] Many offer to instruct you who have no parental feeling for you; and how can they? you are not their spiritual children, you stand in this relation to me alone; for in Christ Jesus-by the power and unction of his Spirit, I have begotten you-I was the means of bringing you into a state of salvation, so that you have been born again: ye are my children alone in the Gospel. Schoettgen produces a good illustration of this from Shemoth Rabba, sect. 46, fol. 140. “A girl who had lost her parents was educated by a guardian, who was a good and faithful man, and took great care of her; when she was grown up, he purposed to bestow her in marriage; the scribe came, and beginning to write the contract, said, What is thy name? The maid answered, N. The scribe proceeded, What is the name of thy father? The maid was silent. Her guardian said, Why art thou silent? The maid replied, Because I know no other father but thee; for he who educates a child well, is more properly the father than he who begot it.” This is the same kind of sentiment which I have already quoted from Terence, Romans 16:13.

Natura tu illi pater es, consiliis ego.

Adelphi, Act i., scene 2, ver. 47.

Thou art his father by nature, I by instruction.

Verses 14-16. I write not these things to shame you — Publicly to disgrace you, and stain your credit with other churches; but as my beloved sons I warn you — Show you in a mild and tender way what is wrong in your conduct, and put you in mind of your duty. It is with admirable prudence and sweetness the apostle adds this, to prevent any unkind construction of his words. For though you have ten thousand instructers — To advance you in the knowledge of Christ; yet have ye not many fathers; to convert you to Christ: for in Christ Jesus — By his blessing upon my labours; I have begotten you through the gospel — Been the first instrument of your conversion. This excludes, not only Apollos, his successor, but also Silas and Timothy, his companions. And the relation between a spiritual father and his children brings with it an inexpressible nearness and affection. Be ye followers of me — In that spirit and behaviour which I have so largely declared.

15. For—As the ground of my assuming this authority. Instructors— Tutors, or children-governors. Fathers… I—At this decisive point Paul asserts his authority as one and sole.

Ver. 14.-16. Paul has now completed his discussion of the church-parties, by uncovering their source, viz. an inflated self-estimate; and this he has sought to annihilate by the example of his own self-forgetfulness. So severe is the contrast thus presented that Paul's courteous tact and tender heart move him to soften it. “To put you to shame, is not my purpose; and therefore not the real meaning of my words.”

Admonish: Romans 15:14; Colossians 1:28: reproof with a view to improvement. Paul looks upon them as children, even his own children, and exercises towards them the discipline of intelligent paternal love. This assumption of paternal authority, 1 Corinthians 4:15 justifies. Ten thousand etc.: hyperbolic supposition, indicating the readiness of the Corinthian Christians to assume the office of teacher.

Guardians: Galatians 3:24f: men, nearly always slaves, who in wealthy Greek families took care of the sons under seven years old, but did not teach them. The would-be teachers at Corinth were but guardian slaves as compared with the father of the family, i.e. in a position quite different from that of the human author of the spiritual life of the whole church. I begat you: cp. Galatians 4:19; Philemon 1:10: an approach to the doctrine of the new birth; John 3:3; 1 John 3:9; 5:1, etc., 1 Peter 1:23; James 1:18. To this doctrine, Paul's only direct reference is Titus 3:5.

Through the Gospel: instrument by which Paul, in virtue of his life-giving union with Christ Jesus, gave them a new life and brought them into a new world. So James 1:18; 1 Peter 1:23. Notice that, though Apollos and others had led (1 Corinthians 3:5) individuals to faith and thus given to them spiritual life, yet Paul, by preaching the Gospel first and making the first converts at Corinth, had been directly or indirectly the instrument of the spiritual life of the whole church; and that therefore his relation to the church was quite different from that of any one else. Cp. 1 Corinthians 3:10ff; 9:1, 2. He has therefore a right to treat them as his children.

Imitators of me: 1 Corinthians 11:1; 1 Thessalonians 1:6: not necessarily in his sufferings, (1 Corinthians 4:9-13,) but in the spirit Paul manifested therein. Happy are the teachers who can say this to their hearers.

V. 16. Be ye followers of me-In that spirit and behaviour which I have so largely declared.

Verse 16. Wherefore, I beseech you, be ye followers of me.] It should rather be translated, Be ye imitators of me; mimhtai, from which we have our word mimic, which, though now used only in a bad or ludicrous sense, simply signifies an imitator of another person, whether in speech, manner, habit, or otherwise. As children should imitate their parents in preference to all others, he calls on them to imitate him, as he claims them for his children. He lived for God and eternity, seeking not his own glory, emolument, or ease: those sowers of sedition among them were actuated by different motives. Here then the apostle compares himself with them: follow and imitate me, as I follow and imitate Christ: do not imitate them who, from their worldly pursuits, show themselves to be actuated with a worldly spirit.

Verses 14-16. I write not these things to shame you — Publicly to disgrace you, and stain your credit with other churches; but as my beloved sons I warn you — Show you in a mild and tender way what is wrong in your conduct, and put you in mind of your duty. It is with admirable prudence and sweetness the apostle adds this, to prevent any unkind construction of his words. For though you have ten thousand instructers — To advance you in the knowledge of Christ; yet have ye not many fathers; to convert you to Christ: for in Christ Jesus — By his blessing upon my labours; I have begotten you through the gospel — Been the first instrument of your conversion. This excludes, not only Apollos, his successor, but also Silas and Timothy, his companions. And the relation between a spiritual father and his children brings with it an inexpressible nearness and affection. Be ye followers of me — In that spirit and behaviour which I have so largely declared.

16. Followers—Imitators, as of a model. Christianity is new; and what fashion of character it requires us to shape ourselves to needs not only an inspired instruction but a living pattern. It was a greatness in St. Paul, that, disclaiming all originality, and claiming to be like Christ, he could call the world to imitate himself. Notes on Acts 20:17-38.

Ver. 14.-16. Paul has now completed his discussion of the church-parties, by uncovering their source, viz. an inflated self-estimate; and this he has sought to annihilate by the example of his own self-forgetfulness. So severe is the contrast thus presented that Paul's courteous tact and tender heart move him to soften it. “To put you to shame, is not my purpose; and therefore not the real meaning of my words.”

Admonish: Romans 15:14; Colossians 1:28: reproof with a view to improvement. Paul looks upon them as children, even his own children, and exercises towards them the discipline of intelligent paternal love. This assumption of paternal authority, 1 Corinthians 4:15 justifies. Ten thousand etc.: hyperbolic supposition, indicating the readiness of the Corinthian Christians to assume the office of teacher.

Guardians: Galatians 3:24f: men, nearly always slaves, who in wealthy Greek families took care of the sons under seven years old, but did not teach them. The would-be teachers at Corinth were but guardian slaves as compared with the father of the family, i.e. in a position quite different from that of the human author of the spiritual life of the whole church. I begat you: cp. Galatians 4:19; Philemon 1:10: an approach to the doctrine of the new birth; John 3:3; 1 John 3:9; 5:1, etc., 1 Peter 1:23; James 1:18. To this doctrine, Paul's only direct reference is Titus 3:5.

Through the Gospel: instrument by which Paul, in virtue of his life-giving union with Christ Jesus, gave them a new life and brought them into a new world. So James 1:18; 1 Peter 1:23. Notice that, though Apollos and others had led (1 Corinthians 3:5) individuals to faith and thus given to them spiritual life, yet Paul, by preaching the Gospel first and making the first converts at Corinth, had been directly or indirectly the instrument of the spiritual life of the whole church; and that therefore his relation to the church was quite different from that of any one else. Cp. 1 Corinthians 3:10ff; 9:1, 2. He has therefore a right to treat them as his children.

Imitators of me: 1 Corinthians 11:1; 1 Thessalonians 1:6: not necessarily in his sufferings, (1 Corinthians 4:9-13,) but in the spirit Paul manifested therein. Happy are the teachers who can say this to their hearers.

V. 17. My beloved son-Elsewhere he styles him brother, 2 Corinthians 1:1; but here paternal affection takes place. As I teach-No less by example than precept.

Verse 17. For this cause] That you imitate me, and know in what this consists.

I sent unto you Timotheus] The same person to whom he wrote the two epistles that are still extant under his name, and whom he calls here his beloved son, one of his most intimate disciples; and whom he had been the means of bringing to God through Christ.

My ways which be in Christ] This person will also inform you of the manner in which I regulate all the Churches; and show to you, that what I require of you is no other than what I require of all the Churches of Christ which I have formed, as I follow the same plan of discipline in every place. See the Introduction, sect. iii.

Verse 17. For this cause — That you may be better able to trace my steps, and may be animated to do it with the greater care; I have sent unto you Timotheus, my beloved son — One whom I love with an entire fatherly affection, as if he were my son, 2 Timothy 1:2. Elsewhere he styles him brother, but here paternal affection takes place. And faithful in the Lord — In the Lord’s work, (Philippians 2:20,) and by his assistance; who shall bring you into remembrance of my ways — My Christian course of life for your imitation, verse 16. As I teach everywhere — According to the constant tenor of my preaching. With regard to Paul’s sending Timothy to Corinth, the case seems to have been this: the great success with which the apostle preached at Ephesus having induced him to remain a while longer there, after he heard of the dissensions in Corinth, he judged it proper to send Timothy and Erastus into Macedonia, (of which mention is made Acts 19:22,) to learn how matters stood at Corinth. And if, on the information they received, they should judge their presence would be of use in composing the disagreements among the Corinthians, they were to go forward and attempt it, by putting them in remembrance of the apostle’s doctrine and practice. Yet it appears from 1 Corinthians 16:10, where he says, if Timothy come, that he was uncertain whether he went to Corinth or not.

Ver. 17. For this cause, of healing and harmony, have I sent unto you Timotheus, who is my beloved son. In hearing Timothy, the Corinthians would still hear Paul, because he was perfectly acquainted with the apostle’s sentiments, with his words, and discipline. They would crowd the auditories of Timothy, and the spirit of discord would melt away before the warmer beams of charity.

17. For this cause—To keep my model of Christianity fresh before you. For as I imitate Christ so Timothy imitates me, and so do you imitate Timothy. Thereby, through me and Timothy, you shall be shaped to the true Christ-model. Bring… into remembrance—You learned it once, when I was with you; but, alas! through my absence and your sinfulness you have too much forgotten it. My ways—My style of Christian character as an example; and my methods of promoting the conversion and sanctification of souls. As I teach—In doctrine and morals, of which the future chapters of this epistle are an example for later ages.

Ver. 17. Because of this: that you may become imitators of me. From 1 Corinthians 16:10 we learn that Paul did not expect TIMOTHY (see 2 Corinthians 1:1) to arrive at Corinth till after this letter, and that his coming was uncertain. Consequently, he was not the bearer of the letter, but left Ephesus earlier than it, or at the same time. This agrees exactly with Acts 19:22, which says that some time before Paul left Asia he sent Timothy from Ephesus to Macedonia, which lay (cp. 1 Corinthians 16:5) on the road to Corinth. We may suppose that, when sending Timothy to Macedonia, Paul instructed him to go on to Corinth; but had some doubt whether he would be able to do so. The change from who will recall etc., to the uncertainty revealed in “if he come” in 1 Corinthians 16:10, is easily accounted for by the fluctuation of the human expectation, or possibly by some change of circumstances while writing this long letter.

My child; 1 Timothy 1:2, 18; 2 Timothy 1:1; 2:1; seems to imply that Timothy was converted by Paul. (Cp. Philemon 1:10.) And, if so, during the time of Acts 14:6-23: for, in 1 Corinthians 16:1, he was already a believer.

Faithful: either believing, as in Galatians 3:9; 1 Timothy 4:10, 12; 5:16; 6:2; or trustworthy, as 1 Corinthians 1:9; 4:2; 7:25; 10:13. Timothy's mission suggests the latter sense. The father sends to his children at Corinth another child, an object of his love and worthy of their confidence.

In the Lord: parallel to “in faith,” 1 Timothy 1:2. The relationship between Paul and Timothy existed in virtue of their spiritual contact with the Master, Christ.

Who also; expounds because of this.

In Christ: added in consciousness that his conduct as a teacher was an outflow of spiritual life in union with Christ. How deeply a remembrance of this was woven into the entire thought of Paul, we learn from the frequency of these words.

My ways: cp. 2 Corinthians 12:18, “we walked by the same steps;” 2 Corinthians 4:2; 10:2f; 5:7. These ways are further described, in addition to 1 Corinthians 4:11-13, in 1 Thessalonians 1:5; 2:7-12. Paul wishes his readers to join the Thessalonican Christians (1 Thessalonians 1:6; 2:14) in imitating his self-sacrificing spirit. Everywhere in every church: very emphatic.

As I teach: as I conduct myself as a teacher. Timothy's description of Paul's conduct will correspond with Paul's actual behavior as a teacher, which he declares emphatically to be the same everywhere. Notice the consciousness of the Christian uprightness of his whole conduct (cp. 2 Corinthians 1:12) which breathes throughout Paul's letters and emboldens him to point to himself as a pattern.

V. 18. Now some are puffed up-St. Paul saw, by a divine light, the thoughts which would arise in their hearts. As if I would not come-Because I send Timothy.

Verse 18. Some are puffed up] Some of your teachers act with great haughtiness, imagining themselves to be safe, because they suppose that I shall not revisit Corinth.

Verses 18-21. Now some are puffed up — Are grown insolent; as though I would not come — To censure them for their misconduct, and to reform abuses; fancying that, because I have sent Timothy, I am not coming myself, being afraid to appear in a place where I have so many opposers. The apostle saw, by a divine light, the thoughts which would arise in their hearts. But I will come to you shortly — So he purposed in spirit, (Acts 19:21,) intending to take Macedonia in his way; if the Lord will — Who guides us in all our journeys, Acts 16:7-10; Galatians 2:2; and will know — Consider, examine, and find out; not the speech of them that are puffed up — Their specious profession of religion, and vain ostentation of knowledge and eloquence; but the power — How much of the power of God attends the ministrations of such of them as take upon them to teach, and how much true and vital godliness is found in their disciples. For the kingdom of God — Real, genuine religion, Romans 14:17; is not in word — Does not consist in empty professions, and vain boastings, nor in delivering elegant and eloquent discourses; but in power — Namely, the power of God, creating men anew, and governing their hearts and lives in the fear and love of God, and obedience to his holy will. What will ye — What, on the whole, do ye desire? Shall I come unto you with a rod — To chastise by the exercise of my apostolic power? Will you, by persisting in your dissensions and disorders, compel me to come in this spirit, and for this purpose? Or in love, and a spirit of meekness — Commending and comforting, instead of chastising? Will you amend your ways, and reform what is amiss, that I may be kind and gentle toward you? The apostle, in speaking of coming with a rod, alludes to the power which he and the other apostles possessed of punishing obstinate offenders by miracle. For that they had often such a miraculous power, extending even in some cases of aggravated offence to the inflicting of temporal death, appears from several other passages of Scripture; (see Acts 5:5, &c.; 13:10, 14; 1 Timothy 1:20;) and is referred to more than once or twice in these epistles to the Corinthians; (as 1 Corinthians 5:5; 2 Corinthians 1:23; 10:6, 8; 13:2, 3, 10.) And here we see the wisdom of Providence in permitting such opposition to arise against St. Paul, particularly at Corinth; as it gave him an opportunity of making the strongest appeals to what they knew of his miraculous power; appeals which, had they not been indeed founded on the most certain and evident truth, must, instead of restoring him to their regards, (as we find in fact they did,) have been sufficient of themselves utterly to have ruined all his reputation and interest among the Corinthians, had it before been ever so great.

18. Some—They must have been a small and bitter minority. The large majority was Pauline; the admirers of Apollos were in affinity with the Pauline; and even the Christine party would prefer the apostle of the Gentiles to the Judaizers, who abused the name of Peter by writing it upon their banners. It is among these last that we must specially look for this bitter some. Puffed up—Swelling with boastful hostility. Would not come—This spurious apostle, say they, who never saw Christ except in a fancied daydream, and who abolishes circumcision, will scarce dare to return to Corinth and face us, the true circumcised disciples of Peter, the chiefest of Jesus’ own apostles.

Ver. 18.-21. Not only has he sent Timothy to remind them of his conduct but he will himself come shortly.

Supposing etc.: perhaps because Paul did not fulfill his purpose (2 Corinthians 1:15) to go first to Corinth and then to Macedonia. Some of the Corinthians interpreted this to mean that Paul dared not face them: and thus his change of purpose gave them an inflated notion of their own importance. The real reason of the change, Paul tells us in 2 Corinthians 1:23.

If the Lord will: James 4:15. That Paul speaks always and frequently of the will of God, never unless here of the will of Christ, suggests that here as in the LXX. the Lord denotes the Father. But Paul's constant use of this word as the distinctive title of the Son outweighs this, and warrants us in accepting this passage as a solitary reference to the will of Christ as the Master whose work Paul was doing.

Power: ability, given by God, to produce spiritual results in the hearts of men by means of the Gospel. Cp. 1 Corinthians 1:18; Romans 1:16. When Paul comes, he will know, not what they say, but what they can do to advance the kingdom of God among men.

Kingdom of God: Romans 14:17: the eternal kingdom to be set up in full splendor at the coming of Christ, of which believers are already citizens, and which is therefore already spreading on earth as day by day men are enrolled as citizens. Its progress depends, not on man's talk, but on the putting forth, through men, of God's power. Therefore not word but power is the element in which it is being set up. And Paul cares, not what the inflated ones say, but for the degree of power which attends them. We have here the only true standard for self-measurement.

V. 19. I will know-He here shows his fatherly authority Not the big, empty speech of these vain boasters, but how much of the power of God attends them.

Verse 19. But I will come to you shortly] God being my helper, I fully purpose to visit you; and then I shall put those proud men to the proof, not of their speech-eloquence, or pretensions to great knowledge and influence, but of their power-the authority they profess to have from God, and the evidences of that authority in the works they have performed. See the Introduction, sect. xi.

Verses 18-21. Now some are puffed up — Are grown insolent; as though I would not come — To censure them for their misconduct, and to reform abuses; fancying that, because I have sent Timothy, I am not coming myself, being afraid to appear in a place where I have so many opposers. The apostle saw, by a divine light, the thoughts which would arise in their hearts. But I will come to you shortly — So he purposed in spirit, (Acts 19:21,) intending to take Macedonia in his way; if the Lord will — Who guides us in all our journeys, Acts 16:7-10; Galatians 2:2; and will know — Consider, examine, and find out; not the speech of them that are puffed up — Their specious profession of religion, and vain ostentation of knowledge and eloquence; but the power — How much of the power of God attends the ministrations of such of them as take upon them to teach, and how much true and vital godliness is found in their disciples. For the kingdom of God — Real, genuine religion, Romans 14:17; is not in word — Does not consist in empty professions, and vain boastings, nor in delivering elegant and eloquent discourses; but in power — Namely, the power of God, creating men anew, and governing their hearts and lives in the fear and love of God, and obedience to his holy will. What will ye — What, on the whole, do ye desire? Shall I come unto you with a rod — To chastise by the exercise of my apostolic power? Will you, by persisting in your dissensions and disorders, compel me to come in this spirit, and for this purpose? Or in love, and a spirit of meekness — Commending and comforting, instead of chastising? Will you amend your ways, and reform what is amiss, that I may be kind and gentle toward you? The apostle, in speaking of coming with a rod, alludes to the power which he and the other apostles possessed of punishing obstinate offenders by miracle. For that they had often such a miraculous power, extending even in some cases of aggravated offence to the inflicting of temporal death, appears from several other passages of Scripture; (see Acts 5:5, &c.; 13:10, 14; 1 Timothy 1:20;) and is referred to more than once or twice in these epistles to the Corinthians; (as 1 Corinthians 5:5; 2 Corinthians 1:23; 10:6, 8; 13:2, 3, 10.) And here we see the wisdom of Providence in permitting such opposition to arise against St. Paul, particularly at Corinth; as it gave him an opportunity of making the strongest appeals to what they knew of his miraculous power; appeals which, had they not been indeed founded on the most certain and evident truth, must, instead of restoring him to their regards, (as we find in fact they did,) have been sufficient of themselves utterly to have ruined all his reputation and interest among the Corinthians, had it before been ever so great.

Ver. 19. But I will come to you shortly, if the Lord will. It appears however that this promise was delayed by such hindrances as caused the second epistle to follow in the course of the year. 2 Corinthians 1:17-

24. On coming, he would not regard the oratory of those that were puffed up above holy discipline, but the power of the gospel in regenerating the heart, in all the hallowing influence of the inward kingdom of God.

19. I will come—Emphatic will, if not defiant. Lord will—A reverent proviso qualifying the defiance. See James 4:15. Will know—By direct issue and full experiment. Not the speech of them—Which is all we have thus far had. Power—Their efficiency in refuting my gospel and impeaching my apostolic authority to preach it.

Ver. 18.-21. Not only has he sent Timothy to remind them of his conduct but he will himself come shortly.

Supposing etc.: perhaps because Paul did not fulfill his purpose (2 Corinthians 1:15) to go first to Corinth and then to Macedonia. Some of the Corinthians interpreted this to mean that Paul dared not face them: and thus his change of purpose gave them an inflated notion of their own importance. The real reason of the change, Paul tells us in 2 Corinthians 1:23.

If the Lord will: James 4:15. That Paul speaks always and frequently of the will of God, never unless here of the will of Christ, suggests that here as in the LXX. the Lord denotes the Father. But Paul's constant use of this word as the distinctive title of the Son outweighs this, and warrants us in accepting this passage as a solitary reference to the will of Christ as the Master whose work Paul was doing.

Power: ability, given by God, to produce spiritual results in the hearts of men by means of the Gospel. Cp. 1 Corinthians 1:18; Romans 1:16. When Paul comes, he will know, not what they say, but what they can do to advance the kingdom of God among men.

Kingdom of God: Romans 14:17: the eternal kingdom to be set up in full splendor at the coming of Christ, of which believers are already citizens, and which is therefore already spreading on earth as day by day men are enrolled as citizens. Its progress depends, not on man's talk, but on the putting forth, through men, of God's power. Therefore not word but power is the element in which it is being set up. And Paul cares, not what the inflated ones say, but for the degree of power which attends them. We have here the only true standard for self-measurement.

V. 20. For the kingdom of God-Real religion, does not consist in words, but in the power of God ruling the heart.

Verse 20. For the kingdom of God] The religion of the Lord Jesus is not in word-in human eloquence, excellence of speech, or even in doctrines; but in power, en dunamei, in the mighty energy of the Holy Spirit; enlightening, quickening, converting, and sanctifying believers; and all his genuine apostles are enabled, on all necessary occasions, to demonstrate the truth of their calling by miracles; for this the original word often means.

Verses 18-21. Now some are puffed up — Are grown insolent; as though I would not come — To censure them for their misconduct, and to reform abuses; fancying that, because I have sent Timothy, I am not coming myself, being afraid to appear in a place where I have so many opposers. The apostle saw, by a divine light, the thoughts which would arise in their hearts. But I will come to you shortly — So he purposed in spirit, (Acts 19:21,) intending to take Macedonia in his way; if the Lord will — Who guides us in all our journeys, Acts 16:7-10; Galatians 2:2; and will know — Consider, examine, and find out; not the speech of them that are puffed up — Their specious profession of religion, and vain ostentation of knowledge and eloquence; but the power — How much of the power of God attends the ministrations of such of them as take upon them to teach, and how much true and vital godliness is found in their disciples. For the kingdom of God — Real, genuine religion, Romans 14:17; is not in word — Does not consist in empty professions, and vain boastings, nor in delivering elegant and eloquent discourses; but in power — Namely, the power of God, creating men anew, and governing their hearts and lives in the fear and love of God, and obedience to his holy will. What will ye — What, on the whole, do ye desire? Shall I come unto you with a rod — To chastise by the exercise of my apostolic power? Will you, by persisting in your dissensions and disorders, compel me to come in this spirit, and for this purpose? Or in love, and a spirit of meekness — Commending and comforting, instead of chastising? Will you amend your ways, and reform what is amiss, that I may be kind and gentle toward you? The apostle, in speaking of coming with a rod, alludes to the power which he and the other apostles possessed of punishing obstinate offenders by miracle. For that they had often such a miraculous power, extending even in some cases of aggravated offence to the inflicting of temporal death, appears from several other passages of Scripture; (see Acts 5:5, &c.; 13:10, 14; 1 Timothy 1:20;) and is referred to more than once or twice in these epistles to the Corinthians; (as 1 Corinthians 5:5; 2 Corinthians 1:23; 10:6, 8; 13:2, 3, 10.) And here we see the wisdom of Providence in permitting such opposition to arise against St. Paul, particularly at Corinth; as it gave him an opportunity of making the strongest appeals to what they knew of his miraculous power; appeals which, had they not been indeed founded on the most certain and evident truth, must, instead of restoring him to their regards, (as we find in fact they did,) have been sufficient of themselves utterly to have ruined all his reputation and interest among the Corinthians, had it before been ever so great.

20. Kingdom of God—God’s sovereignty in establishing the gospel and Church of his Son on earth. Not exerted in word only, but in power both of a divinely energized preaching and miraculous deeds.

Ver. 18.-21. Not only has he sent Timothy to remind them of his conduct but he will himself come shortly.

Supposing etc.: perhaps because Paul did not fulfill his purpose (2 Corinthians 1:15) to go first to Corinth and then to Macedonia. Some of the Corinthians interpreted this to mean that Paul dared not face them: and thus his change of purpose gave them an inflated notion of their own importance. The real reason of the change, Paul tells us in 2 Corinthians 1:23.

If the Lord will: James 4:15. That Paul speaks always and frequently of the will of God, never unless here of the will of Christ, suggests that here as in the LXX. the Lord denotes the Father. But Paul's constant use of this word as the distinctive title of the Son outweighs this, and warrants us in accepting this passage as a solitary reference to the will of Christ as the Master whose work Paul was doing.

Power: ability, given by God, to produce spiritual results in the hearts of men by means of the Gospel. Cp. 1 Corinthians 1:18; Romans 1:16. When Paul comes, he will know, not what they say, but what they can do to advance the kingdom of God among men.

Kingdom of God: Romans 14:17: the eternal kingdom to be set up in full splendor at the coming of Christ, of which believers are already citizens, and which is therefore already spreading on earth as day by day men are enrolled as citizens. Its progress depends, not on man's talk, but on the putting forth, through men, of God's power. Therefore not word but power is the element in which it is being set up. And Paul cares, not what the inflated ones say, but for the degree of power which attends them. We have here the only true standard for self-measurement.

V. 21. With a rod-That is, with severity.

Verse 21. Shall I come unto you with a rod, or in love] Here he alludes to the case of the teacher and father, mentioned in 1 Corinthians 4:15. Shall I come to you with the authority of a teacher, and use the rod of discipline? or shall I come in the tenderness of a father, and entreat you to do what I have authority to enforce? Among the Jews, those who did not amend, after being faithfully admonished, were whipped, either publicly or privately, in the synagogue. If on this they did not amend, they were liable to be stoned. We see, from the cases of Ananias and Sapphira, Elymas the sorcerer, Hymenæus and Alexander, &c., that the apostles had sometimes the power to inflict the most awful punishments on transgressors. The Corinthians must have known this, and consequently have dreaded a visit from him in his apostolical authority. That there were many irregularities in this Church, which required both the presence and authority of the apostle, we shall see in the subsequent chapters.

1. IN the preceding chapter we find the ministers of God compared to STEWARDS, of whom the strictest fidelity is required. (1.) Fidelity to GOD, in publishing his truth with zeal, defending it with courage, and recommending it with prudence. (2.) Fidelity to CHRIST, whose representatives they are, in honestly and fully recommending his grace and salvation on the ground of his passion and death, and preaching his maxims in all their force and purity. (3.) Fidelity to the CHURCH, in taking heed to keep up a godly discipline, admitting none into it but those who have abandoned their sins; and permitting none to continue in it that do not continue to adorn the doctrine of God their Saviour. (4.) Fidelity to their own MINISTRY, walking so as to bring no blame on the Gospel; avoiding the extremes of indolent tenderness on one hand, and austere severity on the other. Considering the flock, not as their flock, but the flock of Jesus Christ; watching, ruling, and feeding it according to the order of their Divine Master.

2. A minister of God should act with great caution: every man, properly speaking, is placed between the secret judgment of God and the public censure of men. He should do nothing rashly, that he may not justly incur the censure of men; and he should do nothing but in the loving fear of God, that he may not incur the censure of his Maker. The man who scarcely ever allows himself to be wrong, is one of whom it may be safely said, he is seldom right. It is possible for a man to mistake his own will for the will of God, and his own obstinacy for inflexible adherence to his duty. With such persons it is dangerous to have any commerce. Reader, pray to God to save thee from an inflated and self-sufficient mind.

3. Zeal for God’s truth is essentially necessary for every minister; and prudence is not less so. They should be wisely tempered together, but this is not always the case. Zeal without prudence is like a flambeau in the hands of a blind man; it may enlighten and warm, but it play also destroy the spiritual building. Human prudence should be avoided as well as intemperate zeal; this kind of prudence consists in a man’s being careful not to bring himself into trouble, and not to hazard his reputation, credit, interest, or fortune, in the performance of his duty. Evangelical wisdom consists in our suffering and losing all things, rather than be wanting in the discharge of our obligations.

4. From St. Paul’s account of himself we find him often suffering the severest hardships in the prosecution of his duty. He had for his patrimony, hunger, thirst, nakedness, stripes, &c.; and wandered about testifying the Gospel of the grace of God, without even a cottage that he could claim as his own. Let those who dwell in their elegant houses, who profess to be apostolic in their order, and evangelic in their doctrines, think of this. In their state of affluence they should have extraordinary degrees of zeal, humility, meekness, and charity, to recommend them to our notice as apostolical men. If God, in the course of his providence, has saved them from an apostle’s hardships, let them devote their lives to the service of that Church in which they have their emoluments; and labour incessantly to build it up on its most holy faith. Let them not be masters to govern with rigour and imperiousness; but tender fathers, who feel every member in the Church as their own child, and labour to feed the heavenly family with the mysteries of God, of which they are stewards.

5. And while the people require much of their spiritual pastors, these pastors have equal right to require much of their people. The obligation is not all on one side; those who watch for our souls have a right not only to their own support, but to our reverence and confidence. Those who despise their ecclesiastical rulers, will soon despise the Church of Christ itself, neglect its ordinances, lose sight of its doctrines, and at last neglect their own salvation.

I CORINTHIANS

Verses 18-21. Now some are puffed up — Are grown insolent; as though I would not come — To censure them for their misconduct, and to reform abuses; fancying that, because I have sent Timothy, I am not coming myself, being afraid to appear in a place where I have so many opposers. The apostle saw, by a divine light, the thoughts which would arise in their hearts. But I will come to you shortly — So he purposed in spirit, (Acts 19:21,) intending to take Macedonia in his way; if the Lord will — Who guides us in all our journeys, Acts 16:7-10; Galatians 2:2; and will know — Consider, examine, and find out; not the speech of them that are puffed up — Their specious profession of religion, and vain ostentation of knowledge and eloquence; but the power — How much of the power of God attends the ministrations of such of them as take upon them to teach, and how much true and vital godliness is found in their disciples. For the kingdom of God — Real, genuine religion, Romans 14:17; is not in word — Does not consist in empty professions, and vain boastings, nor in delivering elegant and eloquent discourses; but in power — Namely, the power of God, creating men anew, and governing their hearts and lives in the fear and love of God, and obedience to his holy will. What will ye — What, on the whole, do ye desire? Shall I come unto you with a rod — To chastise by the exercise of my apostolic power? Will you, by persisting in your dissensions and disorders, compel me to come in this spirit, and for this purpose? Or in love, and a spirit of meekness — Commending and comforting, instead of chastising? Will you amend your ways, and reform what is amiss, that I may be kind and gentle toward you? The apostle, in speaking of coming with a rod, alludes to the power which he and the other apostles possessed of punishing obstinate offenders by miracle. For that they had often such a miraculous power, extending even in some cases of aggravated offence to the inflicting of temporal death, appears from several other passages of Scripture; (see Acts 5:5, &c.; 13:10, 14; 1 Timothy 1:20;) and is referred to more than once or twice in these epistles to the Corinthians; (as 1 Corinthians 5:5; 2 Corinthians 1:23; 10:6, 8; 13:2, 3, 10.) And here we see the wisdom of Providence in permitting such opposition to arise against St. Paul, particularly at Corinth; as it gave him an opportunity of making the strongest appeals to what they knew of his miraculous power; appeals which, had they not been indeed founded on the most certain and evident truth, must, instead of restoring him to their regards, (as we find in fact they did,) have been sufficient of themselves utterly to have ruined all his reputation and interest among the Corinthians, had it before been ever so great.

Ver. 21. What will ye? Shall I come to you with a rod, or in love? Take your choice. They knew that he had the keys of the church, and that the husbandman has a right to make a fence; if otherwise, to plow and sow would be of small avail; but the rod of the church must be in a father’s hand.

21. What—Now St. Paul brings the assertion of his apostolic absoluteness to its final and sharpest point. A rod—An emblem denoting right to punish, whether by parent, by tutor, or by magistrate, and St. Paul was now all three. Love—As the antithesis of severity, which, however, is often only a form of love. Spirit—The temper. Meekness—Gentleness in action.

On this chapter we note:—

1. St. Paul claims to speak with a binding authority; not because he was personally infallible in all he said and did, but because he was writing to the Church in his apostolic office, whereto he was called by Christ, and wherein he spoke with the inspiration and authority of Christ. Reciprocally the spiritual in the Church was endowed with more or less power to discern the Spirit of Christ as speaking in him with a divine authority. So St. Paul in 1 Corinthians 10:15 appeals to the wisest Corinthians to judge what he says; in 1 Corinthians 14:33 he quotes the “Churches of the saints;” and in 1 Corinthians 14:37 he appeals specially to the judgment of the “spiritual.” Hence it is by the double witness of inspired apostle and inspired Church that our holy canon of Scripture is authenticated.

2. The Church is, indeed, earlier and older than Scripture. The Church of the New Testament was for a time without a New Testament. And we may concede to the Romanist that it is the Church that gives the Scriptures to the world. Nevertheless the same Spirit that gave the Church gave also the Scripture, as rule and law to the Church. Just because tradition is, by lapse of time, liable to mutation and misunderstanding, the Spirit moved holy men to write. The Church of Corinth, being endowed by the Spirit to realize the divine authority of the apostle, was bound by that authority. So even the Church that gives the Scripture is not superior, but subordinate, to the Scripture she gives, and must be judged by it.

3. Doubtless the apostles wrote many a letter which has not been preserved, as they spoke many a word that was never recorded. It does not follow that those lost letters were inspired, or that the loss was a loss to the sacred canon. Very probably the Church, as a whole, was moved and overruled to deposit in her archives, to read in her Sunday service, and to hand down to posterity, only those writings that were truly canonical.

Ver. 21. With a rod: which belongs to a father. With what terrible power Paul could use it, we learn from 1 Corinthians 5:5. Cp. 2 Corinthians 13:2-10. We are not told to what kind of discipline he here refers.

Or with love: i.e. giving vent to his love for them. In either case, love to them will be the animating principle of Paul's conduct. But whether he comes to them armed with a rod, or manifesting his love, depends on themselves.

Meekness: see under 2 Corinthians 10:1; Ephesians 4:2; Colossians 3:12; 1 Timothy 6:11; 2 Timothy 2:25; Titus 3:2; James 1:21; 3:13; 1 Peter 3:4, 5: absence of self-assertion, a disposition moving us to forego our supposed rights and to refrain from putting forth our powers in defence of them. By inflicting punishment, Paul would assert his authority and manifest his power. His usual conduct (1 Thessalonians 2:7) was the opposite of this.

Spirit of meekness: the Holy Spirit, of whose activity meekness (cp. Galatians 5:23) is a characteristic. Cp. Isaiah 11:2; Romans 8:15; 2 Corinthians 4:13; Ephesians 1:17; 2 Timothy 1:7. For to Him much more frequently than to the human spirit does the word refer. It points here to the divine source of that Christian meekness which Paul wishes to display at Corinth.

From 1 Corinthians 4:18 we learn that, though the factious spirit was universal (1 Corinthians 1:12) at Corinth, certain men were especially guilty of self-inflated opposition to Paul. This suggests that he has here in view the two classes of special offenders mentioned in 2 Corinthians 11:13ff and in 2 Corinthians 12:21ff. Of these, the former would certainly foster the partisanship just condemned; and the latter would tolerate the crime mentioned in the next chapter.

After expounding in § 5 the principles which ought to regulate his readers' view of himself and Apollos, Paul begins § 6 by reminding them that there are others besides himself to whom these principles apply, and points to inflated self-esteem as the root of the church-parties: 1 Corinthians 4:6. Against this, he appeals directly in 1 Corinthians 4:7, 8; and supports his appeal by the contrasted career of himself and his colleagues, 1 Corinthians 4:9-13. This contrast he depicts, not to put them to shame, but to correct them, as their father in Christ: 1 Corinthians 4:14-16. That they may imitate him, he has sent to them his trustworthy son Timothy, who will remind them of his example: 1 Corinthians 4:17. And, in spite of the self-flattering predictions of some, he will himself come soon, and test the real worth of those who think so much of themselves: 1 Corinthians 4:18-20. Upon themselves it depends whether his visit be marked by severity or kindness.

The CHURCH PARTIES at Corinth are known to us only from the foregoing chapters and from uncertain allusions in the Second Epistle. The whole church (1 Corinthians 1:12) was divided into four parties calling themselves by the names of Paul, Apollos, Cephas, and Christ. That Paul passes at once from the church-parties to discuss in §§ 3, 4 the practical worth of human wisdom and then returns to the parties called by the names of himself and Apollos, his sudden reference in 1 Corinthians 3:18 to wisdom, and his warning in 1 Corinthians 3:21 not to boast in such men as himself and Apollos, suggest that these parties had their real source in an overestimate of human knowledge or skill. And, that they arose from an inflated self-estimate in the church-members generally, we are in 1 Corinthians 4:6 told expressly. The same verse implies that behind the names inscribed on the banners were other men who were the real leaders of the parties. And this was so, probably, in all the parties.

The Aramaic name Cephas suggests that the party which bore it was of Jewish nationality. And, if so, the parties of Paul and of Apollos were probably in the main Greek. This agrees with 1 Corinthians 1:22, which tells us that a search for wisdom was a mark of Greek, as distinguished from Jewish, nationality. From 2 Corinthians 11:22 we learn that there were at Corinth bad men, apparently (2 Corinthians 11:4) foreigners, and openly hostile (2 Corinthians 10:10) to Paul, who boasted that they were Jews, and whom, like their fellow-countrymen in Galatia, Paul distinguishes (cp. 2 Corinthians 10:2-6; 11:4, 12-15, 20, 22) from the native Christians. Of these men and their followers the Cephas party probably consisted.

That the Christ party is classed with the others, places it under the common condemnation. Indeed the mention of it moves Paul to say that Christ Himself has been divided. The words of 2 Corinthians 10:7 are in any case so easily accounted for that we cannot be sure that they refer expressly to this party. But they unveil a spirit which would easily assume form in a party using as its special or exclusive right, and therefore for party purposes, the Great Name which all Christians confess. That only the parties of Paul and Apollos are mentioned in 1 Corinthians 3:4, 5; 4:6, suggests that the other parties were comparatively small in numbers or influence. And this agrees with the indications that the Cephas party was of Jewish nationality. The order of names in 1 Corinthians 1:12 is retained in 1 Corinthians 3:4; 4:6, the only other clear references to the parties. This suggests that the order in 1 Corinthians 1:12 may be throughout the order of the origin of the parties. All else is mere conjecture.

We can well conceive that the fervent eloquence (Acts 18:24f) of Apollos, contrasted with the simplicity of speech which prompted the taunt of 2 Corinthians 10:10 against Paul, would evoke the special enthusiasm of some hearers; and would call forth from others special expressions of loyalty to the great Apostle who seemed to be for the moment forgotten amid the popularity of Apollos. The pride of culture would lead many to set up themselves as judges of the relative merits of their great teachers. And unscrupulous men might make use of the various estimates thus formed to increase their own influence by avowing themselves followers of Paul or of Apollos that thus they might, by flattering the vanity of others, gain a following for themselves. The party spirit, so accordant with Greek character, evoked in some such way as this, soon infected the whole church.

Amid all this, Jewish enemies of Paul and of Christ crept into the Corinthian church, as into others, (cp. Galatians 2:4,) under the guise of a false Christian profession. Such men would fan the flame of dissension; and in opposition to both existing parties would proclaim themselves disciples of the great Apostle to whom had been given by Christ the keys of the kingdom of heaven. The solemn warnings of 2Co 10., 12., confirm 1 Corinthians 1:12 by proving that these foreign intruders found a following at Corinth.

In view of these three parties calling themselves by the names of men, we wonder not that other men claimed independence of men and avowed themselves disciples of Christ, and claimed to be such specially and exclusively, thus separating themselves from their fellow-Christians and forming practically a fourth party. Like some in our own day they used as their own special name the One Name which belongs equally to the whole family of God. But, equally with the others at Corinth, they are condemned by the Apostle as partisans.

The foregoing suggestions accounts for all the known facts of the case. And, till better informed, we accept it as a probable explanation of the rise of the church-parties at Corinth.

The mention of the factions in ch. 47 of Clement's Epistle to the Corinthians (see Appendix) is only a reference to this Epistle, and gives no further facts. It is, however, very interesting as proof of the genuineness of the Epistle before us, and as showing how deeply seated in the Corinthians was the spirit of faction.

REVIEW OF DIVISION 1. The Corinthian church had written to Paul for instruction on various matters. But other matters had come to his ears, of which they had said nothing, but which demanded prior attention. Of these, the church-parties occupied the first and largest place. For this evil was universal at Corinth; and is utterly inconsistent (cp. John 17:21) with the aim of Christianity. Paul reminds his readers that he had, in their midst, purposely avoided everything tending to make himself the head of a party. Since the real source of their divisions was an overestimate of human wisdom, he shows that the Gospel reveals the powerlessness of such wisdom, and that, both in itself and as preached by him, it did not claim acceptance on the ground of the wisdom it displayed. Yet none the less Paul teaches wisdom, a wisdom quite different from that esteemed by men, revealed by the Spirit of God and incomprehensible to all but those in whom the Spirit dwells. How little fit the Corinthians are for such teaching, their divisions prove. Having thus struck at the root of the evil, Paul shows how unsuitable are men like Apollos and himself to be made heads of parties. He warns his readers to build with those materials only which will abide the test of the great Day; and bids them beware lest, instead of building up, they pull down, the temple of God. Once more he appeals against their overestimate of human wisdom. He bids them, instead of boasting about the merits of their teachers, to remember that whatever good there is in any of them belongs to the whole church. Although, as stewards, the apostles must give account, yet the Corinthians are unable to pass sentence upon them; and ought to wait till in the light of the Great Day all things are known. Paul then reminds his readers that he has in view others besides those whose names are inscribed on the banners of the church-parties. He has spoken of himself and Apollos as a rebuke of their overestimate of themselves. He wishes indeed that their estimate were true. For the lot of the apostles is very different from the fancied exaltation of the Corinthians. Yet he wishes, not to put them to shame, but to correct them. For he alone can speak to them as a father. To remind them of his own example, he has sent Timothy. And, though some self-confident men think otherwise, he will himself come soon. It is for them to decide whether his visit be marked by kindness or severity.