1st Corinthians CHAPTER 4
THIS chapter is a continuation of the subject discussed in those which
go before, and of the argument which closes the last chapter. The
proper division would have been at verse 6. The design of the first
six verses is to show the real estimate in which the apostles ought
to be held as the ministers of religion. The remainder of the chapter
(1 Corinthians 4:7-21) is occupied in setting forth further the claims of the
apostles to their respect in contradistinction from the false teachers,
and in reproving the spirit of vain boasting and confidence among
the Corinthians. Paul 1 Corinthians 4:7 reproves their boasting by assuring
them that they had no ground for it, since all that they possessed
had been given to them by God. In 1 Corinthians 4:8, he reproves the same
spirit with cutting irony, as if they claimed to be eminently wise.
Still further to reprove them, he alludes to his own self-denials and
sufferings, as contrasted with their ease, and safety, and enjoyment,
1 Corinthians 4:9-14. He then shows that his labours and self-denials, in
their behalf, laid the foundation for his speaking to them with authority
as a father, 1 Corinthians 4:15,16. And to show them that he claimed that
authority over them as the founder of their church, and that he was
not afraid to discharge his duty towards them, he informs them that
he had sent Timothy to look into their affairs, 1 Corinthians 4:17, and that
himself would soon follow; and assures them that he had power to
come to them with the severity of Christian discipline, and that it
depended on their conduct whether he should come with a rod, or
with the spirit of meekness and love, 1 Corinthians 4:21.
Verse 1. Let a man. Let all; let this be the estimate formed of us by
each one of you.
So account of us. So think of us, the apostles.
As of the ministers of Christ. As the servants of Christ. Let them
form a true estimate of us and our office--not as the head of a faction;
not as designing to form parties, but as unitedly and entirely the
servants of Christ. See 1 Corinthians 3:5.
And stewards. Stewards were those who presided over the affairs of a
family, and made provision for it, etc. See Barnes "Luke 16:1". It was
an office of much responsibility; and the apostle by using the term here
seems to have designed to elevate those whom he seemed to have
depreciated in 1 Corinthians 3:5.
Of the mysteries of God. Of the gospel. See Barnes "1 Corinthians 2:7".
The office of steward was to provide those things which were necessary
for the use of a family. And so the office of a minister of the gospel,
and a steward of its mysteries, is to dispense such instructions,
guidance, counsel, etc., as may be requisite to build up the church of
Christ; to make known those sublime truths which are contained in the
gospel, but which had not been made known before the revelation of Jesus
Christ, and which are, therefore, called mysteries. It is implied in
this verse,
(1.) that the office of a minister is one that is subordinate to
Christ--they are his servants.
(2.) That those in the office should not attempt to be the head of sect
or party in the church.
(3.) That the office is honourable, as that of a steward is. And,
(4.) that Christians should endeavour to form and cherish just ideas of
ministers; to give them their true honour; but not to overrate their
importance.
{*} "mysteries" "revealed truths"
Verse 2. Moreover, etc. The fidelity required of stewards seems to be
adverted to here, in order to show that the apostles acted from a
higher principle than a desire to please man, or to be regarded as at
the head of a party; and they ought so to esteem them as bound, like all
stewards, to be faithful to the Master whom they served.
It is required, etc. It is expected of them; it is the main or
leading thing in their office. Eminently in that office fidelity is
required as an indispensable and cardinal virtue. Fidelity to the master,
faithfulness to his trust, as THE virtue which by way of eminence is
demanded there. In other offices other virtues may be particularly
required. But here fidelity is demanded. This is required particularly
because it is an office of trust; because the master's goods are at his
disposal; because there is so much opportunity for the steward to
appropriate those goods to his own use, so that his master cannot detect
it. There is a strong similarity between the office of a steward
and that of a minister of the gospel. But it is not needful here to
dwell on the resemblance. The idea of Paul seems to be,
(1.) that a minister, like a steward, is devoted to his Master's service,
and should regard himself as such.
(2.) That he should be faithful to that trust, and not abuse or violate
it.
(3.) That he should not be judged by his fellow-stewards, or
fellow-servants, but that his main desire should be to meet with the
approbation of his Master. A minister should be faithful for obvious
reasons: because
(a) he is appointed by Jesus Christ;
(b) because he must answer to him;
(c) because the honour of Christ, and the welfare of his kingdom, are
entrusted to him; and
(d) because of the importance of the matter committed to his care; and
the importance of fidelity can be measured only by the consequences of
his labours to those souls in an eternal heaven or an eternal hell.
{b} "in stewards" Luke 12:42; Titus 1:7; 1 Peter 4:10
Verse 3. But with me. In my estimate; in regard to myself. That is,
I esteem it a matter of no concern. Since I am responsible as a
steward to my Master only, it is a matter of small concern what men
think of me, provided I have his approbation. Paul was not insensible to
the good opinion of men. He did not despise their favour, or court their
contempt. But this was not the principal thing which he regarded; and we
have here a noble elevation of purpose and of aim, which shows how direct
was his design to serve and please the Master who had appointed him to
his office.
That I should be judged. The word rendered judged here properly
denotes to examine the qualities of any person or thing; and sometimes,
as here, to express the result of such examination or judgment. Here
it means to blame or condemn.
Of you. By you. Dear as you are to me as a church and a people, yet
my main desire is not to secure your esteem, or to avoid your censure,
but to please my Master, and secure his approbation.
Or of man's judgment. Of any man's judgment. What he had just
said, that he esteemed it to be a matter not worth regarding, whatever
might be their opinion of him, might seem to look like arrogance, or
appear as if he looked upon them with contempt. In order to avoid this
construction of his language, he here says that it was not because he
despised them, or regarded their opinion as of less value than that of
others, but that he had the same feelings in regard to all men. Whatever
might be their rank, character, talent, or learning, he regarded it as a
matter of the least possible consequence what they thought of him. He
was answerable not to them, but to his Master; and he could pursue
an independent course, whatever they might think of his conduct.
This is designed also evidently to reprove them for seeking so much
the praise of each other. The Greek here is, "of man's day," where
day is used, as it often is in Hebrew, to denote the day of trial;
the day of judgment; and then simply judgment. Thus the word \^HEBREW\^
--day-- is used in Job 24:1; Psalms 37:13; Joel 1:15; 2:1.
Yea, I judge not mine own self. I do not attempt to pronounce a
judgment on myself. I am conscious of imperfection, and of being biased
by self-love in my own favour. I do not feel that my judgment of myself
would be strictly impartial, and in all respects to be trusted.
Favourable as may be my opinion, yet I am sensible that I may be biased.
This is designed to soften what he had just said about their judging him,
and to show further the little value which is to be put on the judgment
which man may form. "If I do not regard my own opinion of myself as of
high value, I cannot be suspected of undervaluing you when I say that I
do not much regard your opinion; and if I do not estimate highly my own
opinion of myself, then it is not to be expected that I should set a
high value on the opinions of others." God only is the infallible
Judge; and as we and our fellow-men are liable to be biased in our
opinions, from envy, ignorance, or self-love, we should regard the
judgment of the world as of little value.
{1} "judgment" "day"
Verse 4. For I know nothing by myself. There is evidently here an
ellipsis to be supplied, and it is well supplied by Grotius,
Rosenmuller, Calvin, etc.: "I am not conscious of evil, or
unfaithfulness to myself; that is, in my ministerial life." It is
well remarked by Calvin, that Paul does not here refer to the whole of
his life, but only to his apostleship. And the sense is, "I am conscious
of integrity in this office. My own mind does not condemn me of
ambition or unfaithfulness. Others may accuse me, but I am not
conscious of that which should condemn me, or render me unworthy
of this office." This appeal Paul elsewhere makes to the integrity
and faithfulness of his ministry. So his speech before the elders of
Ephesus at Miletus, Acts 20:18,19,26,27; Compare 2 Corinthians 7:2;; 12:17.
It was the appeal which a holy and faithful man could make to the
integrity of his public life, and such as every minister of the gospel
ought to be able to make.
Yet am I not hereby justified, I am not justified because I am not
conscious of a failure in my duty, I know that God the Judge may see
imperfections where I see none. I know that I may be deceived; and,
therefore, I do not pronounce a judgment on myself as if it were
infallible and final. It is not by the consciousness of integrity and
faithfulness that I expect to be saved; and it does not follow that I
claim to be free from all personal blame. I know that partiality to
ourselves will often teach us to overlook many faults that others may
discern in us.
He that judgeth me is the Lord. By his judgment I am to abide; and by
his judgment I am to receive my eternal sentence, and not by my own view
of myself. He searcheth the hearts. He may see evil where I see none. I
would not, therefore, be self-confident; but would, with humility, refer
the whole case to him. Perhaps there is here a gentle and tender reproof
of the Corinthians, who were so confident in their own integrity; and a
gentle admonition to them to be more cautious, as it was possible
that the Lord would detect faults in them where they perceived none.
{+} "by myself" "For I am not conscious of any evil"
{c} "by myself" Psalms 143:2
Verse 5. Therefore. In view of the danger of being deceived in your
judgment, and the impossibility of certainly knowing the failings of
the heart.
Judge nothing. Pass no decided opinion. See Barnes "Matthew 7:1".
The apostle here takes occasion to inculcate on them an important
lesson--one of the leading lessons of Christianity--not to pass a harsh
opinion on the conduct of any man, since there are so many things that go
to make up his character which we cannot know, and so many secret
failings and motives which are all concealed from us.
Until the Lord come. The Lord Jesus at the day of judgment, when all
secrets shall be revealed, and a true judgment shall, be passed on all
men.
Who both will bring to light. See Barnes "Romans 2:16".
The hidden things of darkness. The secret things of the heart which
have been hidden, as it were, in darkness. The subsequent clause shows
that this is the sense. He does not refer to the deeds of night, or those
things which were wrought in the secret places of idolatry, but to the
secret designs of the heart; and perhaps means gently to insinuate that
there were many things about the character and feelings of his enemies
which would not well bear the revelations of that day.
The counsels of the hearts. The purposes, designs, and intentions of
men. All their plans shall be made known in that day. And it is a most
fearful and alarming truth, that no man can conceal his purposes beyond
the day of judgment.
And then shall every man have praise of God. The word here rendered
praise, \~epainov\~, denotes in this place reward, or that which is due
to him; the just sentence which ought to be pronounced on his character.
It does not mean, as our translation would imply, that every man will
then receive the Divine approbation-which will not be true; but that
every man shall receive what is due to his character, whether good or
evil. So Bloomfield and Bretschneider explain it. Hesychius explains it
by judgment, \~krisiv\~. The word must be limited in its
signification according to the subject or the connexion. The passage teaches,
(1.) that we should not be guilty of harsh judgment of others.
(2.) The reason is, that we cannot know their feelings and motives.
(3.) That all secret things will be brought forth in the great day, and
nothing be concealed beyond that time.
(4.) That every man shall receive justice there. He shall be treated as
he ought to be. The destiny of no one will be decided by the opinions of
men; but the doom of all will be fixed by God. How important is it,
therefore, that we be prepared for that day; and how important to cherish
such feelings, and form such plans, that they may be developed without
involving us in shame and contempt!
{a} "judge nothing" Matthew 7:1
{b} "who both" Romans 2:16; Revelation 20:12
Verse 6. And these things. The things which I have written respecting
religious teachers, 1 Corinthians 2:5,6, and the impropriety of forming
sects called after their names.
I have in a figure transferred to myself and to Apollos. The word
here used, \~meteschmatisa\~ denotes, properly, to put on another form or figure;
to change, Philippians 3:21, "who shall change our vile body;" to
transform, 2 Corinthians 11:13, "transforming themselves into the apostles
of Christ;" and then to apply in the way of a figure of speech. This may
mean that neither Paul, Apollos, nor Peter, were set up among the
Corinthians as heads of parties; but that Paul here made use of their
names to show how improper it would be to make them the head of a party,
and hence how improper it was to make any religious teacher the head of a
party; or Paul may mean to say that he had mentioned himself and
Apollos particularly, to show the impropriety of what had been done;
since, if it was improper to make them heads of parties, it was much
more so to make inferior teachers the leaders of factions. Locke
adopts the former interpretation. The latter is probably the true
interpretation; for it is evident, from 1 Corinthians 1:12,13, that there were
parties in the church at Corinth that were called by the names of Paul,
and Apollos, and Peter; and Paul's design here was to show the
impropriety of this by mentioning himself, Apollos, and Peter,
and thus by transferring the whole discussion from inferior teachers
and leaders to show the impropriety of it. He might have argued against
the impropriety of following other leaders. He might have mentioned their
names. But this would have been invidious and indelicate. It would have
excited their anger. He therefore says that he had transferred it all
to himself and Apollos; and it implied that if it were improper to
split themselves up into factions with them as leaders, much more was
it improper to follow others; i.e., it was improper to form parties at
all in the church. "I mention this of ourselves; out of delicacy I
forbear to mention the names of others." And this was one of the
instances in which Paul showed great tact in accomplishing his object,
and avoiding offence.
For your sakes. To spare your feelings; or to show you in an
inoffensive manner what I mean. And particularly by this that you may
learn not to place an inordinate value on men.
That ye might learn in us. Or by our example and views.
Not to think, etc. Since you see the plan which we desire to take;
since you see that we who have the rank of apostles, and have been so
eminently favoured with endowments and success, do not wish to form
parties, that you may also have the same views in regard to others.
Above that which is written. Probably referring to what he had said
in 1 Corinthians 3:5-9,21; 4:1. Or it may refer to the general strain of
Scripture, requiring the children of God to be modest and humble.
That no one of you be puffed up. That no one be proud or exalted
in self-estimation above his neighbour. That no one be disposed to
look upon others with contempt, and to seek to depress and humble
them. They should regard themselves as brethren, and as all on a
level. The argument here is, that if Paul and Apollos did not
suppose that they had a right to put themselves at the head of
parties, much less had any of them a right to do so. The doctrine
is,
(1.) that parties are improper in the church;
(2.) that Christians should regard themselves as on a level; and,
(3.) that no one Christian should regard others as beneath him, or as the
object of contempt.
Verse 7. For who maketh, etc. This verse contains a reason for
what Paul had just said; and the reason is, that all that any of them
possessed had been derived from God, and no endowments whatever, which
they had, could be laid as the foundation for self-congratulation and
boasting. The apostle here doubtless has in his eye the teachers in the
church of Corinth, and intends to show them that there was no occasion of
pride or to assume pre-eminence. As all that they possessed had been
given of God, it could not be the occasion of boasting or
self-confidence.
To differ from another. Who has separated you from another; or
who has made you superior to others. This may refer to everything in
which one was superior to others, or distinguished from them. The apostle
doubtless has reference to those attainments in piety, talents, or
knowledge, by which one teacher was more eminent than others. But the
same question may be applied to native endowments of mind; to
opportunities of education; to the arrangements by which one rises in
the world; to health; to property; to piety; to eminence and usefulness
in the church. It is God who makes one, in any of these respects, to
differ from others; and it is especially true in regard to personal
piety. Had not God interfered and made a difference, all would have
remained alike under sin. The race would have together rejected his
mercy; and it is only by his distinguishing love that any are brought
to believe and be saved.
And what hast thou. Either talent, piety, or learning.
That thou didst not receive? From God. By whatever means you have
obtained it, it has been the gift of God.
Why dost thou glory, etc. Why dost thou boast as if it were the
result of your own toil, skill, or endeavour. This is not designed to
discourage human exertion; but to discourage a spirit of vainglory and
boasting. A man who makes the most painful and faithful effort to obtain
anything good, will, if successful, trace his success to God. He will
still feel that it is God who gave him the disposition, the time, the
strength, the success. And he will be grateful that he was enabled to
make the effort; not vain, or proud, or boastful, because that he was
successful. This passage states a general doctrine, that the reason why
one man differs from another is to be traced to God; and that this fact
should repress all boasting and glorying, and produce true humility in the
minds of Christians. It may be observed, however, that it is as true of
intellectual rank, of health, of wealth, of food, of raiment, of liberty,
of peace, as it is of religion, that all come from God; and as this
fact, which is so obvious and well known, does not repress the exertions
of men to preserve their health and to obtain property, so it should
not repress their exertions to obtain salvation. God governs the
world on the same good principles everywhere; and the fact that he is the
Source of all blessings should not operate to discourage, but should
prompt to human effort. The hope of his aid and blessing is the only
ground of encouragement in any undertaking.
{1} "who maketh" "distinguisheth thee"
{c} "what hast thou" James 1:17
Verse 8. Now ye are full. It is generally agreed that this is spoken
in irony, and that it is an indignant sarcasm uttered against the false
and self-confident teachers in Corinth. The design is to contrast
them with the apostles; to show how self-confident and vain the
false teachers were, and how laborious and self-denying the apostles
were; and to show to them how little claim they had to authority
in the church, and the real claim which the apostles had from their
self-denials.and labours. The whole passage is an instance of most
pungent and cutting sarcasm, and shows that there may be occasions
when irony may be proper, though it should be rare. An instance
of cutting irony occurs also in regard to the priests of Baal, in
1 Kings 18:27. The word translated "ye are full," \~kekoresmenoi\~ occurs
only here, and in Acts 27:38, "And when they had eaten enough."
It is usually applied to a feast, and denotes those who are satiated
or satisfied. So here it means, "You think you have enough. You
are satisfied with your conviction of your own knowledge, and do
not feel your need of anything more.
Ye are rich. This is presenting the same idea in a different form.
"You esteem yourselves to be rich in spiritual gifts and graces, so that
you do not feel the necessity of any more."
Ye have reigned as kings. This is simply carrying forward the idea
before stated; but in the form of a climax. The first metaphor is
taken from person filled with food; the second from those who are so
rich that they do not feel their want of more; the third from those who
are raised to a throne, the highest elevation, where there was
nothing further to be reached or desired. And the phrase means, that they
had been fully satisfied with their condition and attainments, with their
knowledge and power, that they lived like rich men and princes
--revelling, as it were, on spiritual enjoyments, and disdaining all
foreign influence, and instruction, and control.
Without us. Without our counsel and instruction. You have taken the
whole management of matters on yourselves, without any regard to our
advice or authority. You did not feel your need of our aid; and you did
not regard our authority. You supposed you could get along as well
without us as with us.
And I would to God ye did reign. Many interpreters have understood
this as if Paul had really expressed a wish that their were literal
princes, that they might afford protection to him in his persecution and
troubles. Thus Grotius, Whitby, Locke, Rosenmuller, and Doddridge. But
the more probable interpretation is, that Paul here drops the irony,
and addresses them in a sober, earnest manner. It is the expression of a
wish that they were as truly happy and blessed as they thought themselves
to be. "I wish that you were so abundant in all spiritual
improvements; I wish that you had made such advances that you could
be represented as full, and as rich, and as princes, needing nothing,
that when I came I might have nothing to do but to partake of your joy."
So Calvin, Lightfoot, Bloomfield. It implies,
(1.) a wish that they were truly happy and blessed;
(2.) a doubt implied whether they were then so; and,
(3.) a desire on the part of Paul to partake of their real and true
joy, instead of being compelled to come to them with the language of
rebuke and admonition. See 1 Corinthians 4:19,21.
{a} "ye are rich" Revelation 3:17
Verse 9. For I think. It seems to me. Grotius thinks that this is to
be taken ironically, as if he had said, "It seems, then, that God has
designed that we, the apostles, should be subject to contempt and
suffering, and be made poor and persecuted, while you are admitted
to high honours and privileges." But probably this is to be taken
as a serious declaration of Paul, designed to show their actual
condition and trials, while others were permitted to live in enjoyment.
Whatever might be their condition, Paul says that the condition of
himself and his fellow-labourers was one of much contempt and sufferings;
and the inference seems to be, that they ought to doubt whether they were
in a right state, or had any occasion for their self-congratulation,
since they so little resembled those whom God had set forth.
Hath set forth. Has showed us; or placed us in public view.
The apostles last. Marg., Or, the last apostles, \~touv apostolouv\~
\~escatouv\~. Grotius supposes that this means, in the lowest condition;
the humblest state; a condition like that of beasts. So Tertullian renders it.
And this interpretation is the correct one, if the passage be ironical. But
Paul may mean to refer to the custom of bringing forth those in the
amphitheatre, at the conclusion of the spectacles, who were to fight
with other men, and who had no chance of escape. These inhuman games
abounded everywhere; and an allusion to them would be well understood,
and is indeed often made by Paul. Comp. 1 Corinthians 9:26; 1 Timothy 6:12; 2 Timothy 4:7.
See Seneca, Epis. chap. vii. This interpretation receives support from
the words which are used here, "God hath exhibited," "spectacle,"
or theatre, which are all applicable to such an exhibition. Calvin,
Locke, and others, however, suppose that Paul refers to the fact that
he was the last of the apostles; but this interpretation does not
suit the connexion of the passage.
As it were. \~wv\~. Intimating the certainty of death.
Appointed to death, \~epiyanatiouv\~. Devoted to death. The word occurs
nowhere else in the New Testament. It denotes the certainty of death; or
the fact of being destined to death; and implies that such were their
continued conflicts, trials, persecutions, that it was morally certain
that they would terminate in their death, and only when they died, as
the last gladiators on the stage were destined to contend until they
should die. This is a very strong expression; and denotes the
continuance, the constancy, and the intensity of their sufferings in the
cause of Christ.
We are made a spectacle. Marg., theatre. \~yeatron\~. The theatre,
or amphitheatre of the ancients, was composed of an arena, or level
floor, on which the combatants fought, and which was surrounded by
circular seats rising above one another to a great height, and capable of
containing many thousand spectators. Paul represents himself as on
this arena or stage, contending with foes, and destined to death.
Around him and above him are an immense host of men and angels,
looking on at the conflict, and awaiting the issue. He is not alone
or unobserved. He is made public; and the universe gazes on the
struggle. Angels and men denote the universe, as gazing upon the
conflicts and struggles of the apostles. It is a vain inquiry here,
whether he means good or bad angels. The expression means that
he was public in his trials, and that this was exhibited to the
universe. The whole verse is designed to convey the idea that God had,
for wise purposes, appointed them in the sight of the universe, to pains,
and trials, and persecutions, and poverty, and want, which would
terminate only in their death. See Hebrews 12:1, etc. What these
trials were he specifies in the following verses.
{1} "apostles" "the last apostles"
{*} "appointed" "devoted"
{b} "we are" Hebrews 10:33
{2} "spectacle" "theatre"
Verse 10. We are fools. This is evidently ironical. "We are doubtless
foolish men, but ye are wise in Christ. We, Paul, Apollos, and Barnabas
[Cephas], have no claims to the character of wise men--we are to
be regarded as fools, unworthy of confidence, and unfit to instruct;
but you are full of wisdom."
For Christ's sake. \~dia criston\~. On account of Christ; or in reference
to his cause, or in regard to the doctrines of the Christian religion.
But ye are wise in Christ. The phrase, "in Christ," does not
differ in signification materially from the one above, "for Christ's
sake." This is wholly ironical, and is exceedingly pungent. "You,
Corinthians, boast of your wisdom and prudence. You are to be esteemed
very wise. You are unwilling to submit to be esteemed fools. You are
proud of your attainments. We, in the mean time, who are apostles, and
who have founded your church, are to be regarded as fools, and as
unworthy of public confidence and esteem. The whole design of
irony is to show the folly of their boasted wisdom. That they only
should be wise and prudent, and the apostles fools, was in the highest
degree absurd; and this absurdity the apostle puts in a strong light
by his irony.
We are weak. We are timid and feeble, but you are daring, bold, and
fearless. This is irony. The very reverse was probably true. Paul was
bold, daring, fearless in declaring the truth, whatever opposition it
might encounter; and probably many of them were timid and time-serving,
and endeavouring to avoid persecution, and to accommodate themselves to
the prejudices and opinions of those who were wise in their own sight;
the prejudices and opinions of the world.
Ye are honourable. Deserving of honour, and obtaining it. Still
ironical. You are to be esteemed as worthy of praise.
We are despised. \~atimoi\~. Not only actually contemned, but worthy
to be so. This was irony also. And the design was to show them how
foolish was their self-confidence and self-flattery, and their attempt to
exalt themselves.
Verse 11. Even unto this present hour. Paul here drops the irony, and
begins a serious recapitulation of his actual sufferings and trials.
The phrase here used, "unto this present hour," denotes that these
things had been incessant through all their ministry. They were
not merely at the commencement of their work, but they had continued and
attended them everywhere. And even then they were experiencing the same
thing. These privations and trials were still continued, and were to be
regarded as a part of the apostolic condition.
We both hunger and thirst. The apostles, like their Master,
were poor; and, in travelling about from place to place, it often
happened that they scarcely found entertainment of the plainest
kind, or had money to purchase it. It is no dishonour to be poor,
and especially if that poverty is produced by doing good to others.
Paul might have been rich, but he chose to be poor for the sake of
the gospel. To enjoy the luxury of doing good to others, we ought
to be willing to be hungry and thirsty, and to be deprived of our
ordinary enjoyments.
And are naked. In travelling, our clothes become old and worn out,
and we have no friends to replace them, and no money to purchase new. It
is no discredit to be clad in mean raiment, if that is produced by
self-denying toils in behalf of others. There is no honour in gorgeous
apparel; but there is real honour in voluntary poverty and want, when
produced in the cause of benevolence. Paul was not ashamed to travel, to
preach, and to appear before princes and kings, in a soiled and worn-out
garment, for it was worn out in the service of his Master, and Divine
Providence had arranged the circumstances of his life. But how many a
minister now would be ashamed to appear in such clothing! How many
professed Christians are ashamed to go to the house of God because they
cannot dress well, or be in the fashion, or outshine their neighbours!
If an apostle was willing to be meanly clad in delivering the message of
God, then assuredly we should be willing to preach, or to worship him in
such clothing as he provides. We may add here, what a sublime spectacle
was here; and what a glorious triumph of the truth? Here was Paul with an
impediment in his speech; with a personage small and mean rather than
graceful, and in a mean and tattered dress, and often in chains, yet
delivering truth before which kings trembled, and which produced
everywhere a deep impression on the human mind. Such was the power
of the gospel then! And such triumph did the truth then have over
men. See Doddridge.
And are buffeted. Struck with the hand, See Barnes "Matthew 26:67".
Probably it is here used to denote harsh and injurious treatment in
general. Comp. 2 Corinthians 12:7.
And have no certain dwelling-place. No fixed or permanent home. They
wandered to distant lands; threw themselves on the hospitality of
strangers, and even of the enemies of the gospel; when driven from
one place they went to another; and thus they led a wandering,
uncertain life, amidst strangers and foes. They who know what are
the comforts of home; who are surrounded by beloved families; who
have a peaceful and happy fireside; and who enjoy the blessings of
domestic tranquillity, may be able to appreciate the trials to which
the apostles were subjected. All this was for the sake of the gospel;
all to purchase the blessings which we so richly enjoy.
{a} "naked" Romans 8:35
{*} "buffeted" "beaten"
Verse 12. And labour, etc. This Paul often did.
See Barnes "Acts 18:3". Comp. Acts 20:34; 1 Thessalonians 2:9; 2 Thessalonians 3:8.
Being reviled. That they were often reviled or reproached, their
history everywhere shows. See the Acts of the Apostles. They were
reviled or ridiculed by the Gentiles as Jews; and by all as Nazarenes,
and as deluded followers of Jesus; as the victims of a foolish
superstition and enthusiasm.
We bless. We return good for evil. In this they followed the explicit
direction of the Saviour. See Barnes "Matthew 5:44". The main idea in
these passages is, that they, were reviled, were persecuted, etc. The
other clauses, "we bless," "we suffer it," etc., seem to be thrown in
by the way to show how they bore this ill-treatment. As if he had
said, "We are reviled; and what is more, we bear it patiently, and return
good for evil." At the same time that he was recounting his trials, he
was, therefore, incidentally instructing them in the nature of the
gospel, and showing how their sufferings were to be borne; and how to
illustrate the excellency of the Christian doctrine.
Being persecuted. See Barnes "Matthew 5:11".
We suffer it. We sustain it; we do not revenge it; we abstain
from resenting or resisting it.
{b} "labour" Acts 20:34
{c} "reviled" Matthew 5:44; Acts 7:60
{+} "suffer" "bear"
Verse 13. Being defamed. Greek, Blasphemed, i.e., spoken of and to,
in a harsh, abusive, and reproachful manner. The original and
proper meaning of the word is, to speak in a reproachful manner of
any one, whether of God or man. It is usually applied to God, but
it may also be used of men.
We entreat. Either God in their behalf, praying him to forgive them,
or we entreat them to turn from their sins, and become converted to God.
Probably the latter is the sense. They besought them to examine more
candidly their claims, instead of reviling them; and to save their souls
by embracing the gospel, instead of destroying them by rejecting it with
contempt and scorn.
We are made. We became; we are so regarded or esteemed. The word here
does not imply that there was any positive agency in making them such,
but simply that they were in fact so regarded.
As the filth of the earth. It would not be possible to employ
stronger expressions to denote the contempt and scorn with which they
were everywhere regarded. The word filth \~perikayarmata\~ occurs nowhere
else in the New Testament. It properly denotes filth, or that which is
collected by sweeping a house; or that which is collected and cast away
by purifying or cleansing anything: hence any vile, worthless, and
contemptible object. Among the Greeks, the word was used to denote the
victims which were offered to expiate crimes; and particularly men of
ignoble rank, and of a worthless and wicked character, who were kept to
be offered to the gods in a time of pestilence, to appease their anger,
and to purify the nation. (Bretschneider and Schleusner.) Hence it
was applied by them to men of the most vile, abject, and worthless
character. But it is not certain that Paul had any reference to that
sense of the word. The whole force of the expression may be met by the
supposition that he uses it in the sense of that filth or dirt which is
collected by the process of cleansing or scouring anything, as being
vile, contemptible, worthless. So the apostles were regarded. And by the
use of the word world here, he meant to say that they were regarded
as the most vile and worthless men which the whole world could
furnish; not only the refuse of Judea, but of all the nations of the
earth. As if he had said, "More vile and worthless men could not be found
on the face of the earth."
And are the off-scouring of all things. This word \~periqhma\~ occurs
nowhere else in the New Testament. It does not differ materially from the
word rendered filth. It denotes that which is rubbed off by scouring
or cleaning anything; and hence anything vile or worthless; or a vile and
worthless man. This term was also applied to vile and worthless men who
were sacrificed or thrown into the sea as an expiatory offering, as it
were, to purify the people. Suidas remarks, that they said to such a man,
"Be then our \~periqhma\~," our redemption, and then flung him into the
sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.
Unto this day. Continually. We have been constantly so regarded.
See 1 Corinthians 4:11.
{++} "entreat" "exhort"
{&} "earth" "As the vilest of the world"
{d} "off-scouring" Lamentations 3:45
Verse 14. To shame you. It is not my design to put you to shame by
showing you how little you suffer in comparison with us. This is not our
design, though it may have this effect. I have no wish to make you
ashamed, to appear to triumph over you, or merely to taunt you. My design
is higher and nobler than this.
But as my beloved sons. As my dear children. I speak as a father to
his children, and I say these things for your good. No father would
desire to make his children ashamed. In his counsels, entreaties,
and admonitions, he would have a higher object than that.
I warn you. I do not say these things in a harsh manner, with a
severe spirit of rebuke; but in order to admonish you, to suggest
counsel, to instil wisdom into the mind. I say these things not to
make you blush, but with the hope that they may be the means of
your reformation, and of a more holy life. No man, no minister,
ought to reprove another merely to overwhelm him with shame, but
the object should always be to make a brother better; and the admonition
should be so administered as to have this end, not sourly or morosely,
but in a kind, tender, and affectionate manner.
{|} "sons" "children"
{e} "I warn you" 1 Thessalonians 2:11
Verse 15. For though ye have ten thousand instructors. Though you may
have, or though you should have. It matters not how many you have, yet it
is still true that I only sustain the relation to you of spiritual
father; and whatever respect it is proper for you to have toward them,
yet there is a peculiar right which I have to admonish you, and a
peculiar deference which is due to me, from my early labours among you,
and from the fact that you are my spiritual children.
Instructors. Greek, Pedagogues; or those who conducted children to
school, and who superintended their conduct out of school-hours. Hence
those who had the care of children, or teachers in general. It is then
applied to instructors of any kind.
In Christ. In the Christian system or doctrine. The authority
which Paul claims here, is that which a father has in preference to
such an instructor.
Not many fathers. Spiritual fathers. That is, you have but one. You
are to remember that however many teachers you have, yet that I alone am
your spiritual father.
In Christ Jesus. By the aid and authority of Christ. I have begotten
you by preaching his gospel and by his assistance.
I have begotten you. I was the instrument of your conversion.
Through the gospel. By means of the gospel; by preaching it to you;
that is, by the truth.
Verse 16. Wherefore. Since I am your spiritual father.
Be ye followers of me. Imitate me; copy my example; listen to my
admonitions. Probably Paul had particularly in his eye their tendency,
to form parties; and here admonishes them that he had no disposition
to form sects, and entreats them in this to imitate his example.
A minister should always so live as that he can, without pride or
ostentation, point to his own example; and entreat his people to
imitate him. He should have such a confidence in his own integrity;
he should lead such a blameless life; and he should be assured that
his people have so much evidence of his integrity, that he can point
them to his own example, and entreat them to live like himself.
And to do this, he should live a life of piety, and should furnish
such evidence of a pure conversation, that his people may have
reason to regard him as a holy man.
{*} "followers" "imitators"
Verse 17. For this cause. In order to remind you of my doctrines and
my manner Of life. Since I am hindered from coming myself, I have sent a
fellow-labourer as my messenger, well acquainted with my views and
feelings, that he might do what I would do if I were present.
Have I sent unto you Timotheus. Timothy, the companion and
fellow-labourer of Paul. This was probably when Paul was at Ephesus. He
sent Timothy and Erastus into Macedonia, probably with instructions to go
to Corinth if convenient. Yet it was not quite certain that Timothy would
come to them; for, in 1 Corinthians 16:10, he expresses a doubt whether he
would. Paul was probably deeply engaged in Asia, and did not think it
proper then for him to leave his field of labour. He probably supposed
also, that Timothy, as his ambassador, would be able to settle the
difficulties in Corinth as well as if he were himself present.
My beloved son. In the gospel. See Acts 16:1-3; 1 Timothy 1:2. He
supposed, therefore, that they would listen to him with great respect.
And faithful in the Lord. A true Christian and a faithful servant of
Christ; and who is, therefore, worthy of your confidence.
Of my ways. My doctrine, my teaching, my mode of life.
Which be in Christ. That is, my Christian life; my ministry; or my
conduct as a Christian and a follower of the Saviour.
As I teach every where, etc. This was designed probably to show them
that he taught them no new or peculiar doctrines; he wished them simply
to conform to the common rules of the churches, and to be like their
Christian brethren everywhere. The Christian church is founded
everywhere on the same doctrines; is bound to obey the same laws;
and is fitted to produce and cherish the same sprat. The same spirit
that was required in Ephesus or Antioch, was required at Corinth;
the same spirit that was required at Corinth, at Ephesus, or at
Antioch, is required now.
{+} "Timotheus" "Timothy"
{++} "remembrance" "Who will remind you"
Verse 18. Now some are puffed up. They are puffed up with vain
confidence; they say that I would not dare to come; that I would be
afraid to appear among them, to administer discipline, to rebuke
them, or to supersede their authority, Probably he had been detained by
the demand on his services in other places, and by various providential
hinderances from going there, until they supposed that he stayed away
from fear. And possibly he might apprehend that they would think he had
sent Timothy because he was afraid to come himself. Their conduct was an
instance of the haughtiness and arrogance which men will assume when they
suppose they are in no danger of reproof or punishment.
Verse 19. But I will come. It is from no fear of them that I am kept
away; and to convince them of this I will come to them speedily.
If the Lord will. If the Lord permit; if by his providence he
allows me to go. Paul regarded the entering on a journey as dependent on
the will of God; and felt that God had all in his hand. No purpose should
be formed without a reference to his will; no plan without feeling that
he can easily frustrate it, and disappoint us. See James 4:15.
And will know. I will examine; I will put to the test; I will fully
understand.
Not the speech, etc. Not their vain and empty boasting; not their
confident assertions, and their self-complacent views.
But the power. Their real power. I will put their power to the proof;
I will see whether they are able to effect what they affirm; whether they
have more real power than I have. I will enter fully into the work of
discipline, and will ascertain whether they have such authority in the
church, such a power of party and of combination, that they can
resist me, and oppose my administration of the discipline which the
church needs. "A passage," says Bloomfield, "which cannot, in
nerve and rigour, or dignity and composed confidence, be easily
paralleled, even in Demosthenes himself."
{a} "if the Lord" James 4:15
{&} "will" "permit"
{b} "but the power" Galatians 2:6
Verse 20. For the kingdom of God. The reign of God in the church,
See Barnes "Matthew 3:2"; meaning here, probably, the power or authority
which was to be exercised in the government and discipline of the
church. Or it may refer to the manner in which the church had
been established. "It has not been set up by empty boasting; by
pompous pretensions; by confident assertions. Such empty boasts
would do little in the great work of founding, governing, and preserving
the church; and unless men have some higher powers than this, they are
not qualified to be religious teachers and guides."
But in power.
(1.) In the miraculous power by which the church was established--the
power of the Saviour and of the apostles in working miracles.
(2.) In the power of the Holy Ghost in the gift of tongues, and in his
influence on the heart in converting men. See Barnes "1 Corinthians 1:18".
(3.) In the continual power which is needful to protect, defend, and
govern the church. Unless teachers showed that they had such power,
they were not qualified for their office.
{c} "kingdom of God" Romans 14:17
{|} "word" "speech"
Verse 21. What will ye. It depends on yourselves how I shall come.
If you lay aside your contentions and strifes; if you administer
discipline as you should; if you give yourselves heartily and entirely to
the work of the Lord, I shall come, not to reprove or to punish, but as a
father and a friend. But if you do not heed my exhortations, or the
labours of Timothy; if you still, continue your contentions, and do not
remove the occasions of offence, I shall come with severity and the
language of rebuke.
With a rod. To correct and punish.
In the spirit of meekness. Comforting and commending, instead of
chastising. Paul intimates that this depended on themselves. They had the
power, and it was their duty to administer discipline; but if they would
not do it, the task would devolve on him as the founder and father of the
church, and as entrusted with power by the Lord Jesus, to, administer the
severity of Christian discipline, or to punish those who offended by
bodily suffering. See 1 Corinthians 5:6; 11:30. See also the case of Ananias
and Sapphira, Acts 5:1, etc., and of Elymas the sorcerer,
Acts 13:10,11.
{*} "ye" "imitators"
{d} "shall I come" 2 Corinthians 13:10
-------------------------------------------------------------------------
1st. The hidden things of darkness will be brought out--all the secret
crimes, and plans, and purposes of men, will be developed. All
that has been done in secret, in darkness, in the night, in palaces
and in prisons, will be developed. What a development will take
place in the great day when the secret crimes of a world shall be
revealed; and when all that has now escaped the notice of men, and
the punishment of courts, shall be brought out!
2nd. Every man's secret thoughts shall be revealed. There will be no
concealment then. All that we have devised or desired; all the thoughts
that we have forgotten, shall there be brought out to noonday. How
will the sinner tremble when all his thoughts are made known! Suppose,
unknown to him, some person had been writing down all that a man has
thought for a day, a week, or a year, and should begin to read it
to him. Who is there that would not hang his head with shame, and tremble
at such a record? Yet at the day of judgment the thoughts of
the whole life will be revealed.
3rd. Every man shall be judged as he ought to be. God is impartial.
The man that ought to be saved, will be; the man that ought not,
will not be. How solemn will be the impartial trial of the world! Who
can think of it but with alarm!
(10.) We have here an illustrious instance of the manner in which
reproach, and contempt, and scorn should be borne, 1 Corinthians 4:12,13.
The apostles imitated the example of their Master, and followed his
precepts. They prayed for their enemies, persecutors, and slanderers.
There is nothing but religion that can produce this spirit; and this
can do it always. The Saviour evinced it; his apostles evinced it;
and all should evince it, who profess to be its friends. We may
remark:
1st. This is not produced by nature. It is the work of grace alone.
2nd. It is the very spirit and genius of Christianity to produce it.
3rd. Nothing but religion will enable a man to bear it, and will produce
this temper and spirit.
4th. We have an instance here of what all Christians should evince. All
should be in this like the apostles. All should be like the Saviour
himself.
(11.) We have an argument here for the truth of the Christian religion.
The argument is founded on the fact that the apostles were willing to
suffer so much in order to establish it. They professed to have been
eye-witnesses of what they affirmed. They had nothing to gain by
spreading it, if it was not true. They exposed themselves to persecution
on this account, and became willing to die rather than deny its truth.
Take, for example, the case of the apostle Paul.
1st. He had every prospect of honour and of wealth in his own country. He
had been liberally educated, and had the confidence of his countrymen. He
might have risen to the highest station of trust or influence. He had
talents which would have raised him to distinction anywhere.
2nd. He could not have been mistaken in regard to the events connected
with his conversion, Acts 9. The scene, the voice, the light, the
blindness, were all things which could not have been counterfeited. They
were open and public. They did not occur "in a corner."
3rd. He had no earthly motive to change his course. Christianity was
despised when he embraced it; its friends were few and poor; and it had
no prospect of spreading through the world. It conferred no wealth;
bestowed no diadem; imparted no honours; gave no ease; conducted to no
friendship of the great and the mighty. It subjected its friends to
persecution, and tears, and trials, and death. What should induce such a
man to make such a change? Why should Paul have embraced this, but from
a conviction of its truth? How could he be convinced of that truth except
by some argument that should be so strong as to overcome his hatred
to it, make him willing to renounce all his prospects for it--to
encounter all that the world could heap upon him, and even death itself,
rather than deny it? But such a religion had a higher than any earthly
origin, and must have been from God.
(12.) We may expect to suffer reproach. It has been the common lot of
all, from the time of the Master himself to the present. Jesus was
reproached; the apostles were reproached; the martyrs were reproached;
and we are not to be surprised that ministers and Christians are called
to like trials now. It is enough "for the disciple that he be as his
Master, and the servant as his Lord."
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