Bible Commentary (1871–1879 Edition) (continued)
The Wisdom of this World, Foolishness, 1 CORINTHIAXS IV. Ho'n lo Esteem GocTs MinintfCrB.
God's—(ch. n. 3). God Is the ultimate end of all, even ol Christ, His co-equal Son (ch. 15. 28; Philipplans 2. 6-11).
prtesthood (Malaohi 1.11; Matthew 18.20; 1 Peter 2. 5). [VlTniNGA.] 17. If any . . . dertle . . . tlestroy—rather,
AH the Greek verb is the same in both cases, " destroy . . . destroy." God repays in kind l)y a righteous retaliation, fhe destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple
CHAPTER IV.
Ver. 1-21. True view of Ministers: the Judgment
IS NOT TO BE F'orestallbd; meanwhii.e the Apo-stles' LOW state Contrasts with the Corinthians' Party pride, not that St. Paul would shame them, but as A father WARN them ; FOR WHICH END HE SENT Tl.MOTHY, AND WILL SOON COME HIMSELF. 1. account . . . n8 —Paul and Apollos. ministers of Christ—not heads of the Church in whom ye are severally to glory (ch. 1. 12); the headship belongs to Christ alone; we are but His servants ministering to you (ch. 1.13; 3.5,22). stewards— (Luke 12. 42; 1 Peter 4. 10). Not the depositories of grace, but dispensers of it (" rightly dividing" or dispensing it), so far as God gives us it, to others. The Chazan, or over-
(Leviticus 16, 2; Daniel .5.2,3,301,80 eternal death is the penalty of marring the spiritual temple—the Church. The destroyers here {v. 16, 17), are distinct from the unwise or nnskilful builders (v. 12, 15); the latter held fast the "foundation " (w. 11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved ; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See Note,
V. 10.) [EsTiDSand Neander.] I think St. Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God " (Exodus 19. 6; 1 Peter 2. 9; Revelation 1.6). As the Aaronic priests were doomed to die if they violated the old temple (Exodus 28.
seer, in the synagogue answered lo the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The Parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor (Acts 6.), and subsequently preached
43), so any Christian who violates the sanctity of the gp'ritual temple, shall perish eternally (Hebrews 12. 14; 10.
36, 31). holy—inviolable (Habakkuk 2. 20). whlcH temple ye are—rather, " the which (i. e., holy) are ye" [Alford], and, therefore, want of holiness on tlie part of any of you in subordination to the prestyters or bishops, as Stephen and Philip did. The Church is not the appendage to tho priestliood; but the minister is the steward of God to the. Church. Man shrinks from too close contact with God, hence he willingly puts a priesthood between, and would serve God by deputy. The Pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to " preach"
(or, as EsTitjs, "to tamper with the fonndation in teadiing yon ") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports Unr/lish Version. 18. scemetli—£. e., i.?, anri z's rcgifirrfed by himself and others, wise In this world— wise in mere worldly wisdom (ch. 1.
20). let him become a fool—by receiving the Gospel in
(Hi., proclaim as a herald, Matthew 10. 27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far aa his heai'ers are disposed to receive them. Josephus says, the Jewish religion made known to all the people the mysteries of their religion, whilst the Pagans concealed from all but the "initiated" few, the mysteries of theirs. 3. Moreover— The oldest MSS. read, "Moreover here"
Its unworldly simplicity, and nohpcoming a fool in the world's sight. [Alford.] Let him no longer think himself wise, bat seek the true wisdom from God, l)ringing his undei-standing into captivity to the obedience of faith. [Es-
TITJS.] 19. with God in the judgment o/God. It Is written —in Job 5. 18. The formula of quoting Scripture used here, establishes the canonicityof Job. He talceth . . . wise In . . . own craftiness—proving the "foolishness" of the world's wisdom, since it is made by God the very Bnare to catch those who think themselves so wise. Lit., He who Uiketh , Ac, the whole of the sentence not being quoted, but only tiie part which suited St. Paul's purpose. 80. Quotation from Psalm 91. 11. There it is of men; here
((. e., on earth). The contrast thus is between man's usage as to stewards (v. 2), and God's way (v. 3). Though 7iere below, in the case of stewards, inquiry is made, that one man be found (i. e., proved to he) faithful : yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians lor their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (1 Samuel 3.20; Hebrews 3. 5; Margin); as indeed is required in earthly stewards, but with this dil Terence (f. 3), tliat God's stewards await not man's judgment to test them, but the testing whicli shall be in the day of the Lord. 3. it is a very small tltiug lit., " it amounts to a very small matter;" not that
It is "of the wise." St. Paul by inspiration states theclass of men whose " thoughts " (or rather, " reasonings," as suits the Greek and the sense of the context) the Spiritdesignated In the Psalm, "vanity," viz., the "proud" (r. 2) and worldly-wise, whom God in v. 8 calls " fools," though they "boast themselves" of their »('i«(io»i in pushing their Interests («. 4). 31. let no man glory In men—resuming the subject from v. 4; ef. ch. 1. 12 and 31, where the true object of glorying is stated : " he thatglorieth lethimglory
In THE Lord." Also ch. 4.6, "Thatnoone of you be puffed np for one against another." For all things—not only
I despise yoMr judgment, but as compared with God's, it almost comes to nothing, juflgcd ... of man's Judgment—iii., "man's (/n," contrasted witli the day (ch. 3.
ail men. For j'ou to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belongto Chiist. and there-
13) of the Lord (i'. 5; 1 Tliessalonians 5.4). "The day of man" is here put before us as & person. [Wahl.] All days previous to the day of the Lord are man's days. Emesti fore to yon, by your union with Hitn ; He makes Ihem and all things work together for your good (Uomans 8. 2>!). Ye arc not for the sake of them, but they for the sake of you;ra)i«i(/^t'« the thrice recurring Greek tor judged . . .judge. . . judgeth (v. 4), thus: To me for iny part (though capable of being found faithful) it is a very small matter that
(2 Corinthians 4. 5, 15). Tliey belong to you, not you to them. Enumeration of sotne of the " all things." The teachers, in whom they gloried, he puts first (ch. 1. 12). He omits after " Ci-phas " or Christ (to whom exclusively some at Corintli (ch. 1. 12) professed to belong); but, instead, substitutes "ye are Christ's" (v. 23). world . . . life . . . death . . . thing* prritent . , . thing* to come—not r>nly Bhall ihcy not "separate you from the love of God in Christ" (Romans 8. 38, 39), l)ut they "all are yours," £. e., are for you (Romans 8. 28), and i>elong to you, as tliey beong to Clirist your Head (Hel)rews 1. 2). things |>r<-Keiit —"things ocitaHy present." [AlFO>II).] '43. ye arc Christ's —not I'aul's, or Apollos", or Cephao' (ch. 11, '! ; Matt hew i!3.
1 sliould be approved of hy man's judgment ; yea, I do not even assume the right ofjudgment and a/i/iroving myself but He that has the rigid, and is able lo judge on my case (the Dijudicator), is the Lord. 4. I>y myself—^7a/i.sta/e, " I am conscious to myself of no (ministerial) uiifaitlifulne.ss." Bengel explains tlie Greek compound, " to decide in judgments on one in relation tootliers," not simply to judge, am I not liereby Justified-Therefore conscience is not an infallible guide. Kt. Paul did not consider his so. This ver.se is directly against tlie judicial power claimed by the priests of Rome. 5. l)isproving Llic judicial power claimed l)y the Romish priesthood in the confessional. Tliereforc—as tlie Lord is the sole Decider or Dijuilicator. Judge—not tlie same Greek word as in v. 3, 4, where the meaning is to approve of, or dccideun, the merits ot oue'» m i-lO). " Neither be ye called masters ; for one is your Master, even Christ" (Romans 14. 8). Not merely a piulicular section of yju. but ye yll are Christ's ;ch. 1. 12). Christ Is
We have Nothing we have not Received. 1 CORINTHIANS IV. 37ie Apostles our Fulhers in Christ, and afflictions." Criminals "condemned to die," In ^t. Paul's time, were exhibited as agazing-stock to amuse the populace in the amphitheatre. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of St. Paul here. (Cf.TEBTULLiAN,<tePt/(Ziei<;a, ch. 14.) the world—to the whole world, including " both angels and men;" "the whole family in heaven and earth" (Ephesians 3. 15). As Jesus was "seen of angels" case. Here nil judt/ments In general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final Judgment. Liord—Jesus Christ, vvliose " ministers" we are (ti. 1), and wlio is to be the judge (John
5.22, 27; Acts 10. 42; 17. 31). manifest . . . hearts — our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective, as we only see llie outward act, we cannot see the motives of "hearts." "Faithfulness" (v. 2) will hereby be estimated, and the "Lord" will "justify," or the reverse {v. 4), according to the state of the heart, then shall every man have praise—(Ch. 3. 8; 1 Samuel 26.23; Matthew 25.21, 23, 28.) Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favourite teachers; "tiik praise" (so the Greek) due for acts estimated by the mo-
(1 Timothy 3. 16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Ephesians 3.10; 1 Peter 1.121. St. Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard. [Chrysostom.] However, since "the world" is a comprehensive expression, and Is applied in this Epistle to the evil especially (ch. 1. 27, 28), and since the spectators (in the imagedrawn from the amphitheatre)gaze at theshow with savage delight, rather than sympathy for the sul Terers, I think bad angels are included, besides good angels. ESTius makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Ephesians 3. 10; 1 Peter 1. 12, incline me to Include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant. 10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied, fools—(Ch. 1. 21 ; 3. 18 ; cf. Acts tives. "Then;" not before: therefore wait till then (James
5.7). 6. And—"Now," marking transition. In a tigiire transferred to myself—f. e., I have represented under the persons of ApoUosand myself what really holds good of all teachers, making us two afigure or type of all the others.
I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not n.ame, in order not to shame you. [ESTICS.] not to think, &c.—the best MSS. omit "tliink."
Translate, "That in us (as your example) ye might learn
(this), not (to go) beyond what is written." Revere the .?("-
7ence of Holy Writ, as much as Its declarations : so yovx will less dogmatize on what is not expressly revealed (Deuteronomy 20. 29). puffed up for one viz., " for one (favourite minister) against another." Tlie Greek indicative implies, " That ye be not puflfed up \s ye are." 7. Trans-
17. 18; 26. 24.) for Christ's sake ... In Christ—our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," Or, "FOR THE SAKE OF" Him, aS "fools;" yours gives you full fellowship in Him as "wise"
(i. e., supposing you really are all you seem, ch. 3. 18). we late, " Wlio distinguisheth thee (aoove another)?" not thy-. . . weak . . . ye . . . strong—(Ch. 2. 3; 2 Corinthians 13.
self, but God. glory, as If thon hadst not received It as if it was to thyself, not to God, thou owest the receiving of it. 8. Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." Tlie emphasis is on "already" and "witliout us ;" ye act as if ye needed no more to "hunger and tlilrst after righteousness," and as if already ye had reached the "kingdom"
9.) we . . . despised—(2 Corinthians! 10. 10) because of our " weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so " honourable." Contrast with "despised" the "ye (Galatians) despised not my temptation ... in my flesh." 11. (2 Corinthians 11. 23-27.) naked— I. e., insufficiently clad (Romans 8. 35). bul Tcted —as a slave (1 Peter 2. 20), the reverse of the state of the Corinthians, "reigning as kings" (Acts 23.2). So Paul's master before him was "buffeted" as a, slave, when about to die a slave's death (Matthew 26. 07). iSi, working with our own hands — viz., "even unto this present hour" (v. II). This is not stated in the narrative of St. Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it Is expressly stated of him at Corinth, cf. Acts 18. 3, &c., and 19). But in his address to the Ephesian elders at Miletus (Acts 20. 34), he says, "Ye yourselves know that these hands have ministered unto my necessities," Ac. The undesigned ness of the coincidence thus Indirectly brought out Is Incompatible with forgery. 13. tlefamed, we entreat viz., God for our defamers, as Christ enjoined (Matthew 5. 10, 44). [Grotius.] We reply gently. [Estius.] tilth-"The refuse" [ConyBEARE and HowsON], the szveepings or rxibbish thrown out after a cleaning, of all things—not of the " world" only. 14. wani—rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (Ephesians 6. 4). The Corinthians might well be "ashamed" at the disparity of state between the father, for which Christians have to strive and suf Ter. Ye are so puffed up with your favourite teachers, and your own fimcied spiritual attainments in knowledge through tliem, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in liis riches: so ye feel ye can now do "without us," your first spiritual fatliers
(('.15). They forgot that before the "kingdom" and the "fulness of Joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer
(2 Timotliy 2. .5, 11, 12). They were like the self-complacent Laodlceans (Revelation 3. 17; cf. Hosea 12.8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufflctency ; the contrast to the apostle's literal "hunger and thirst" {v. 11) proves this. I would ... ye did reign — translate, "I would indeed," &c., I would truly it were so.and tliat your kingdom had really begun, that we also might reigit with yoti— (2 Corintliians 12. li.) "I seek not yours, but you." Your spiritual prosperity would redound to tliat of us, your fathers in Christ (ch. 9. 23). When you roach the kingdom, you shall be our "crown of rejoicing, in tlie presence of our Lord Jesus" (1 Thessalonians 2. 19). 9. For —assigning the reason for desiring that the " reign" of himself and his fellow-apostles with the Corlnthijuis wore come, viz., the present afflictions of the former. I think —the Corinthians (ch. 3. 18) "seemed" to (lit., as here, "thought") themselves " wise in this world." St. Paul, in
St. Paul, and his spiritual children themselves. 15. ten thousand—Implying that the Corinthians had more of them than was desirable. Instructors—?»<or4 who had the care of rearing, but had not the rights, or peculiar alfection, of the father, who alone had begotten them spiritually. In Christ—St. Paul admits that these "Instructors" were not mere legalists, but evangelical teachcontrast, " thinks" that God has sent forth him and his fellow-mlnlsters "last," i.e., the lowest In this world. The apostles fared worse than even the prophets, who, thou-^h sometimes afflicted, were often honoured (2 Kings ers. He uses, however, a stronger phra.se of himself in begetting them spiritually, "In Christ Jesus," Implying botli the Saviour's qfflee and person. As Paul was the means of spiritually regeneralingthem,ani.\ yet "baptized none of them save Crispus, Gaius, and the hou.sehold of Stephanas," regeneration cannot be Inseparably in and by baptism (ch. 1. 14-17). 16. be ye followers of me—lit.,
1. 10; 5.9; 8. 9, 12). set forth—as aspectacle or gazing-slock.
18 the apostles—St. Paul Includes ApoUos with the
Rpostles, In the broader sense of the word, so Romans 16.
7; 2 Corinthians 8. 23 (GrecA: for " messengers," rj/w.x/^'.i). OS It were appointed to death-as criminals condemned imitatoi-s, viz.. In my ways, which be In Christ (v. 17; ch. 11.
to die. made a spectacle— o theatrical spectacle. So t he Oreek In Hebrews 10.33" maiie a, gazing-stock by reproaches
1), not in my crosses (v. 8-13; Acts 26. 29; Galatians 4. 12).