Verse-by-Verse Bible Commentary
1 Corinthians 4:6

Clarke's Commentary

Verse 1 Corinthians 4:6. 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. 1 Corinthians 1:14.

Bridgeway Bible Commentary

Attitudes towards God’s servants (4:1-21)

What the Corinthians think about the servants of God is not important. God is the one who gives his servants their work and they are responsible to him, not to anyone else (4:1-2). Paul is not concerned about the Corinthians’ assessment of him. Even Paul himself cannot properly assess how true his service has been. He may not know of any failure in his service, but that does not mean he is faultless. The only judgment that matters is the one that will take place at Christ’s return, when he examines motives and reveals hidden attitudes (3-5).
The Corinthians should stop boasting of their attachment to certain teachers, as if it shows that they are superior to others. All these teachers are but God’s gift to them; and no one has cause for personal boasting about something that, after all, was freely given by another (6-7).
Paul shows his disappointment concerning the unchristian attitudes at Corinth by the irony he uses in comparing the pride of the Corinthians with the humiliation of the apostles. The Corinthians thought they were superior Christians. Paul says that he wishes they were, so that he and other apostles might be built up in the faith through them! It appears that the apostles, instead of being the leaders of the Christian community, are the most backward. They are openly humiliated, as people about to be killed in the public arena. They are fools, weak and despised, so different from the mighty Corinthians (8-10)! On account of his service for Jesus Christ, Paul suffers constant hardship and unceasing persecution. He is cursed, beaten and treated as the lowest of the low, yet he always returns good for evil (11-13).
In writing to the Corinthians like this, Paul is warning them as a father might warn his children (14-15). He wants them to remember the things he taught them, by word and example, when he was among them. The teaching he gave them is no different from what he gives in other churches, and to remind them of it he is sending Timothy to them. Perhaps Timothy can help the church back to the right path (16-17).
This sending of Timothy does not mean that Paul himself is afraid to go, as his opponents claim. He will not hesitate to go if he believes it is God’s will; and he will soon find out whether these opponents are as good as they say they are. He urges them to change their ways quickly, otherwise his visit will be marked by unpleasant discipline instead of enjoyable fellowship (18-21).

Coffman's Commentaries on the Bible

Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which were written; that no one of you be puffed up for the one against the other.

The first clause here was spoken by way of anticipating and refuting any notion that Paul had conceded (in his use of the names of himself and Apollos) any approval of factions, the allegation here being that Paul had used these names as a figure of what was going on, the real culprits being, not himself or Apollos, but the factious leaders in Corinth.

That ye might learn not to go beyond the things which are written … The traditional use of this clause as a commandment that Christians should order their lives and their service of God by the holy scriptures, and that it is prohibited that they should go beyond the word of God is without any doubt whatever the true interpretation. Farrar said that "This text, like so many others, has only a very remote connection with the sense in which it is usually quoted"; F. W. Farrar, op. cit., p. 134. but like all such denials, it is unsupported by any logical evidence. There is no other valid meaning of this passage except that traditionally assigned to it.

Not to go beyond what is written … is in the Greek literally, "Not beyond what is written." Paul W. Marsh, op. cit., p. 382. "These words must be a sort of quotation, or in any case a standing expression," F. W. Grosheide, The New International Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1953), p. 103. associated with the preaching of Paul and all the apostles. It has the effect of a universal proverb among Christians, "well known to the Corinthians, so that Paul could assume the words to be clear." Ibid. Russell declared the meaning to be: "The things which are written … no special text, but the teaching of the scriptures as a whole, which no leader, however gifted, may supersede." John William Russell, Compact Commentary on the New Testament (Grand Rapids: Baker Book House, 1964), p. 408. "This was a catch-cry familiar to Paul and his readers directing attention to the need for conformity to scripture." Leon Morris, op. cit., p. 78. There is no need to multiply scholarly support of the usual view of this place; no other explanation is tenable.

And, of course, it was precisely in this matter of going beyond the word of God that the factions in Corinth had developed. They were evaluating the word and authority of people upon a parity with the holy scriptures, thinking of people more highly than they should, and spurning the meekness and humility taught throughout the Bible. Thus, as Grosheide said, "The whole question of factions was raised to a higher level," F. W. Grosheide, op. cit., p. 103. namely that of violating the scriptural rule of faith for the believer. "It is not his own words that Paul insists that the Corinthians must not go beyond; it is the word of God." William Barclay, op. cit., p. 43.

Puffed up for the one against the other … An interesting phase of this rebuke is that instead of puffing up their favorite teachers, it was themselves which had become puffed up! This is a sure result of "blowing up" any man.

Barnes' Notes on the Whole Bible

And these things - The things which I have written respecting religious teachers 1 Corinthians 2:5-6, 1 Corinthians 2:12, and the impropriety of forming sects called after their names.

I have in a figure transferred to myself and Apollos - The word used here μετεσχημάτισα meteschēmatisa 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, or 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; that is, 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 people.

That ye might learn in us - Or by our example and views.

Not to think ... - 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 favored 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, 1 Corinthians 3:21; 1 Corinthians 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 neighbor. 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.
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Bibliographical Information
Barnes, Albert. "Commentary on 1 Corinthians 4:6". "Barnes' Notes on the Whole Bible". https://www.studylight.org/​commentaries/​bnb/1-corinthians-4.html. 1870.
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Living By Faith: Commentary on Romans & 1st Corinthians

4:6: Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not (to go) beyond the things which are written; that no one of you be puffed up for the one against the other.

The words “these things” are hard to explain. Did Paul refer back to the material in 3:5-4:5? Was he thinking of the information in 1:10-4:5? Concluding that Paul reached all the way back to the first chapter does no violence to the text, and this may be what “these things” refers to. Whatever he had in mind, he definitely appealed to Scripture. He and the other apostles, just like Jesus, repeatedly called attention to the word of God because this is the only authoritative source in matters of religion (see this point developed more fully in the commentary on 2 Timothy 3:16-17). Today if we are going to preach or teach, we must continually point people to the Scriptures.

In the verse at hand Paul referred to himself and “Apollos.” He said he had “transferred to himself and Apollos some things for the sake of the Corinthians.” That is, instead of specifically naming the troublemakers at Corinth, Paul used himself and Apollos as examples. He transferred the condemnation and sin of division to people like himself and his co-worker. Paul used principles instead of personalities to deal with church conflict.

The word rendered transferred (metaschematizo) is used in some interesting ways in the New Testament. It is used in conjunction with the second coming of Christ in Philippians 3:21. Paul also used it in 2 Corinthians 11:13, 14, and 15 to describe Satan. Here it describes an example. “If there are no antitheses between the apostle and Apollos, the church has no right to form a party for the one against the other” (Kittel, 7:958).

There are at least two reasons for Paul using himself and another faithful Christian as examples. First, if it was wrong for faithful and prominent men like Paul to have a following, it was wrong for the less prominent Christians. “The sandlot baseball concept of choosing up sides should not be followed by humble Christians” (Gromacki, p. 54). Paul argued from the greater (himself and Apollos) to the lesser (the Corinthians) to show that the division was sinful. A second reason is found in the words “your sakes.” Paul could have specifically given the names of those involved in the factions. Rather than naming names, Paul took a more general approach and even used himself and Apollos as illustrations. Paul did his best to delicately deal with a terrible problem. This tact may have been designed to reduce or prevent anger among the Corinthians. Paul had, figuratively speaking, a fire to deal with and he chose to use water instead of piling on wood. Doing things for their sakes meant Paul was as inoffensive as possible. He was concerned about the Corinthians’ feelings and tried to injure them as little as necessary.

Paul and Apollos were used as examples, so the Corinthians would not go “beyond what was written.” The KJV offers a clearer understanding of the text (“that ye might learn in us not to think of men above that which is written”). Going beyond what was written meant following men and/or worldly philosophies. Following men, creating a faction based upon a human being, or becoming involved in beliefs not found in the New Testament would result in God’s disapproval and spiritual harm (compare 1:19, 31; 3:19-20). Clarke’s commentary says, “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. Dr. 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.’”

When Paul spoke about the things that had been written, he used the perfect tense. He appealed to what had been written in the past and affirmed that the force of these writings was still intact. This is still true for us. The written material that applied to the Corinthians and God’s word still applies to mankind. It is, therefore, critical that we follow the Scriptures (be sure to compare this thought to Leviticus 10:1-2 -two verses that describe men who went beyond what God had instructed). God’s word is truth (John 17:17), it has “commandments” (1 Corinthians 14:37), and Jesus Himself recognized that man is to “live by every word that has proceeded from God” (Matthew 4:4). Jesus also said people “err” when they do not know the Scriptures (Matthew 22:29). Using something besides the Bible for matters such as worship invalidates what we offer to God (Mark 7:13). Paul reminded Timothy that the Scriptures give man all he needs (2 Timothy 3:16-17). Paul also spoke about the need to do things in harmony with Jesus’ authority (Colossians 3:17 and see the commentary on this verse). If Jesus’ words are “life” (John 6:63), then not following them means death.

One of the things not written in God’s word is pride (6b). Those guilty of pride (“puffed up”) have gone beyond what is written. Puffed up (phusioo ) is “rare in non-Christian texts” (Exegetical Dictionary of the New Testament, 3:444). Here the word means “do not become puffed up/self important for the one against the other (i.e., for Paul against Apollos and vice versa)” (Exegetical Dictionary of the New Testament, 3:444). Being proud about one teacher and not another (or elevating one teacher above another) is contrary to the ways of Christ and Christian living. If the Corinthians had stayed with what was written, this problem would have been limited or not existed. An inordinate amount of affection for teachers was a contributing factor to the division at Corinth and it is often a contributing factor to many church problems today. In fact, it has often been a key or the sole force in splitting local congregations. More information on puffed up may be found in the commentary on 1 Corinthians 13:4.

The principle in verse 6 is extremely helpful for all Christians until the end of time. If we avoid going beyond what is written (ASV translation), we will abide by what the Bible says concerning the work, worship, and organization of Christ’s church. If the New Testament does not describe a “church headquarters” and our religious group has one, this is going beyond what has been written. If the plan for New Testament worship is altered, is this not another example of going beyond what is written? We must do things exactly as God has said or we will not be saved (2 John 1:9). For a special study on following a divine pattern, see the commentary on Hebrews 8:5 as well as the study on New Testament Christianity at the end of this commentary.

Some have argued that the material in verse 6 came from a proverb or a well-known saying. This conclusion is then used to deny that Christians must avoid going beyond what is written (i.e. people can really do whatever they want concerning Christianity). This argument is unsound for many reasons. If these words were a proverb or saying, the information has never been found. If these words were a proverb, what did they mean? From what were people forbidden? This expression came from God, and it is certainly possible it was a common saying among Christians. Even if the expression did originate from a human source, that in no way diminishes its force or the point. We know Paul quoted a non-Christian poet to prove a point (Titus 1:12-13) as well as an inscription on an altar (Acts 17:23). Paul used these words and they mean exactly what they say. Our religious activities and actions must be authorized by God (for a special study on Bible authority, see the commentary on Colossians 3:17). See, too, the commentary below on verses 16-17.

The CBL (First Corinthians, p. 301) suggested the Corinthians “were apparently also exalting their own traditions as equal to or better than the Scriptures. Literally, the Greek reads that ‘you may learn not above what is written,’ meaning that no human tradition or view can be placed above Scripture.” This information should have crushed the pride and division among the Corinthians. It should also serve as an important reminder for all now living. We must not go beyond what is written in the sense that we do not add anything to or take anything from God’s word (Revelation 22:18-19; 2 John 1:9).

Instead of ending his attack on the factions at Corinth, Paul continued to deal with this sin by asking three questions. These questions (verse 7) laid bare the sin of pride and further call the Corinthians to repentance.

Calvin's Commentary on the Bible

6.I have in a figure transferred. Hence we may infer, that it was not those who were attached to Paul that gave rise to parties, as they, assuredly, had not. been so instructed, but those who had through ambition given themselves up to vain teachers. ⁽²²⁵⁾ But as he could more freely and less invidiously bring forward his own name, and that of his brethren, he preferred to point out in his own person the fault that existed in others. At the same time, he strikes a severe blow at the originators of the parties, and points his finger to the sources from which this deadly divorce took its rise. For he shows them, that if they had been satisfied with good teachers, they would have been exempted from this evil. ⁽²²⁶⁾

That is us. Some manuscripts have it “that in you. ” Both readings suit well, and their is no difference of meaning; for what Paul intends is this — “I have, for the sake of example, transferred these things to myself and Apollos, in order that you may transfer this example to yourselves.” “Learn then in us, ” that is, “in that example which I have placed before you in our person as in a mirror;” or, “Learn in you, ” that is, “apply this example to yourselves.” But what does he wish them to learn ? That no one be puffed up for his own teacher against another, that is, that they be not lifted up with pride on account of their teachers, and do not abuse their names for the purpose of forming parties, and rending the Church asunder. Observe, too, that pride or haughtiness is the cause and commencement of all contentions, when every one, assuming to himself more than he is entitled to do, is eager to have others in subjection to him.

The clause above what is written may be explained in two ways — either as referring to Paul’s writings, or to the proofs from Scripture which he has brought forward. As this, however, is a matter of small moment, my readers may be left at liberty to take whichever they may prefer.

(225) “A ces docteurs pieins d’ostentation;” — “To those teachers, full of ostentation.”

(226) “S’ils se contentent de bons et fideles docteurs, ils seront hors de danger d’vn tel mal;” — “If they had contented themselves with good and faithful teachers, they would have been beyond the risk of such an evil.”

Smith's Bible Commentary

Chapter 4

Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God ( 1 Corinthians 4:1 ).

Ministers of Christ, the Greek word there is the under-rowers. They were the guys down in the bottom of the ship handling the oars, usually chained to the oars. And the fellow up on top would call the order for them to row and which side to row, the under-rowers. And so Paul uses that particular Greek word here, "We are the under-rowers of Christ. We're down on the bottom level. We're just pulling the oars at the command of Christ."

But then, "We are stewards." And the steward was the one who was in charge of the master's goods. He was the one who ordered the affairs of the household. He bought for the necessities of the household. It was entrusted unto him the goods of the master, though he was still himself a servant, but overseeing the goods of the master.

So Paul uses the second Greek word as a steward, "We're the overseers of those things that belong to the Master."

Moreover it is required in stewards, that a man be found faithful ( 1 Corinthians 4:2 ).

The one requirement, really, of stewardship is that of faithfulness to that which I've been called to do or that which has been entrusted to me. Your faithfulness to that which God has called you to do is the thing for which one day you will receive your reward or lack of reward.

Have you been faithful in the call of God on your life? It's required of stewards that they be found faithful. Now Paul said,

But with me it is a very small thing that I should be judged of you, or of man's judgment: I don't even judge myself ( 1 Corinthians 4:3 ).

Now evidently, they had been saying that, "I am of Paul, or I am of Apollos, or I am of Peter," to the exclusion of the others. In other words, there are people that cannot show, it seems, a loyalty to more than one. Or if they have a loyalty to one, they have to put down everyone else.

And so in saying, "I am of Apollos," they were really putting down Paul and judging Paul. "It doesn't bother me that you judge me," and so the first judgment that we so often do face is the judgment of man. But man's judgment at best is faulty. Because one thing that we cannot judge is the motive by which a man did something. Because we cannot judge motives, our judgment is not a true judgment.

So they really didn't know Paul, they didn't know the heart of Paul. And yet, they were saying things against Paul. And Paul said, "Hey, I've heard that you've been judging me. That doesn't bother me that you should judge me; I don't even judge myself." The second judgment is that of self-judgment. Now, Paul is talking about, "I don't judge myself," in the sense of condemning myself. I think that it's tragic that there are people that are constantly judging themselves and condemning themselves. "Oh, I'm no good. Oh, I can't do anything right. Oh, I'm such a mess," you know. And they're constantly judging themselves. Paul said, "I don't even judge myself."

Now, I believe that you should do your best and then just commit the rest. Hey, it's the best I could do, so it's a mess, it's all I can do. That was my best, you see. And so I don't go away and moan and complain because, "Oh, I really failed. I didn't do a good job. I didn't say the right thing." I did my best, so I just leave the rest of it with the Lord. "Lord, that's the best I can do. Sorry about that, but that's the best I can do." So I don't beat myself or worry about it or fret over, "Oh, did I do the right thing? Or should I have done more?" Or whatever. Hey, I did my best. I did what I felt was right in the situation. So I don't go on condemning myself for what came of it. It was the best I could do. Now many times the best I can do isn't sufficient, but I can't help that. It's the best I can do. So I don't judge myself in the sense of condemning myself.

For I know nothing by myself; yet am I not hereby justified ( 1 Corinthians 4:4 ):

Now he's actually saying, "I don't know anything against myself." That's quite a statement. But he said that even at that it doesn't justify me. It doesn't mean that I'm righteous just because I don't know anything against myself, that doesn't make me righteous.

but he that judges me is the Lord ( 1 Corinthians 4:4 ).

Now here's the third judgment, and this is the important one. This is the one I'm concerned about. I don't care what you say about me. I do, but so what, I can't help that. I'm not even concerned about my own opinion of myself. But I am deeply concerned of the Lord's opinion of me. You may judge me for what I've done, it doesn't bother me. I may judge myself, that isn't important. I stand before the Lord and He is my judge, and that is the judgment that I am concerned with, what is the Lord's opinion of me and what I have done.

Therefore judge nothing before the time ( 1 Corinthians 4:5 ),

In other words, wait for the day of God's judgment, the fire will come and the works will be proved, what sort and what manner they are, the motives behind them. So don't judge anything before its time, don't prejudge.

until the Lord comes, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God ( 1 Corinthians 4:5 ).

Notice how the Lord is going to judge, the hidden things, the things of your heart, the motives. Hey, that is heavy duty. The Bible says everything is naked and open before Him with whom we have to do. "Oh Lord, I really didn't mean it." "Oh you didn't? Let's take a look." And God will be able to project what was in your heart and mind as you were doing it on a screen.

You remember Ezekiel was taken by the Spirit to the wall, and the Lord said, "Dig a hole through the wall. Now crawl in." And he crawled in, and inside he was looking around and all of the pornography. And Ezekiel said, "Oh, that's horrible, all the pornography around here." And the Lord said, "I have allowed you to go inside of the minds of the leaders there in Jerusalem. That's what's going on in their minds, Ezekiel."

God can see into your mind. God knows what's going on in your heart. And so the day will come when God will bring to light the hidden things of darkness and will make manifest the counsels, the intents, the motivations of our hearts. And then shall every man have the praise of God.

And these things, brethren, I have in a figure transferred to myself and to Apollos [now transferring that over to Apollos and me] for your sakes; that you may learn in us not to think of men above that which is written, that no one of you be puffed up for or against another ( 1 Corinthians 4:6 ).

Don't become divided over the instruments of God that God may use for His purposes in your life. Receive from all, be benefited by all. It doesn't mean that you have to turn against one just because you're gaining from another.

For who makes you to differ from another? ( 1 Corinthians 4:7 )

What makes you so different? Why are you so puffed up? What makes you different? "Well, I thank God I'm not like he is." Well, what makes you different than him? Do you have anything of value? Do you have anything of good? Do you have anything of worth? Where did it come from?

You say, "Well, God gave it to me." Well, then, if it was given to you, why are you boasting as though it wasn't given to you? You see, anything that I have that is of any value, the Lord gave it to me. Anything of my life that is worthwhile, it came to me from God. I know in me, that is my flesh, there dwells no good thing. Anything that is of worth and value has been given to me by God. If it's been given to me by God, then God help me not to go around and act as though it wasn't like I am somebody, like I have a great ability or I have a great talent or I have developed this or that or the other. It's come as a gift from God, and as such, then you can't really glory in it as though it wasn't a gift from God. How many times the Lord has brought this scripture to my heart after something I did turned out good. You know, it's always exciting when something you did turns out to be right, turns out to be good. And occasionally that happens. Now it is interesting that when it does happen, I like to act like, "Well, sure I've got it. I do it all the time, man," you know. Not so. If it turns out good it's the Lord.

What have you but what you received, if you've received it, then why do you act like you didn't receive it? ( 1 Corinthians 4:7 )

Which is quite often the common tendency to act as though it is something that we possess rather than something that was given to us by God.

Now you are full, now you are rich, you have reigned as kings without us: and I would to God ye did reign, that we also might reign with you ( 1 Corinthians 4:8 ).

Now Paul is speaking in a satire here. "Now you are full, now you are rich, now you are reigning without us." This is the kind of a boast that they were making. But Paul said, "I would to God that you really were reigning in order that I might reign with you."

For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men ( 1 Corinthians 4:9 ).

The word spectacle here is a word that has a lot of color in that when a Roman general would be victorious over the alien armies, he would come back to Rome for the victory march. And the general would come, usually on his chariot, into the city of Rome with the crowds of people lining the sides of the road, heaping their praise and adulation upon him. And he would bring back with him the trophies of war, all of the loot that he had captured.

But at the rear of the procession there would be those poor people that had been captured and were being brought back to be the victims in the arena, being tossed to the lions and so forth; and they were called the spectacle, they were those captives that had been brought back by the general to be sacrificed in the arena to the lions.

And so Paul says, "I would to God that ye did reign. It seems to me that God has made us apostles sort of last, as it were, we're appointed unto death. We're a spectacle." As these people would come by, the crowd would all jeer and hiss and all, and they would take them to the arena and give them to the lions for the sport of the people. And so, "We are made a spectacle unto the world, and to angels, and to men."

We are fools for Christ's sake, but ye are wise in Christ ( 1 Corinthians 4:10 );

Again, speaking with satire here.

we are weak, but you are strong; you are honorable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and buffeted, and have no certain dwelling place ( 1 Corinthians 4:10-11 );

Poor Paul, if he had only known how to make his positive confessions, he would not have had to be this way. Lack of faith. You know, Paul is still getting it. The Corinthians, all the carnal Christians, seemed to give it to Paul. And today Paul still gets it. I had one of these ministers tell me, "Don't you think if Paul could have just had victory over his flesh that he would not have had to have the thorn in the flesh? It's because of the weakness of Paul's flesh." God help anybody who thinks they are more spiritual than Paul, or have more on the ball than Paul had.

And Paul's speaking of his own personal experience. He said, "Even in this present hour, we're hungry, we're thirsty, we're naked, we've been beaten, and we don't have any certain place to live, no certain dwelling place."

And we labor, working with our own hands ( 1 Corinthians 4:12 ):

I don't even make enough from the ministry to be supported by the ministry. I have to work to support my own needs. But,

being reviled, we bless; being persecuted, we accept it, we take it: Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. Now I don't write these things to shame you, but as my sons I seek to warn you ( 1 Corinthians 4:12-14 ).

So here the heart of the apostle hurt over the attitude of the Corinthians. Because somehow they could not accept from Apollos without having to put Paul down, getting into these little petty party divisions, the mark of their carnality. And Paul is hurt over the things that they are saying about him, hurt over the divisions that exist. And he said, "Now I don't write these things to shame you, but as my beloved sons I want to warn you."

For though you have ten thousand instructors in Christ, you have not many fathers: for in Christ Jesus I have begotten you through the gospel ( 1 Corinthians 4:15 ).

Now look, you may have ten thousand instructors. There may be ten thousand guys that have come along and laying some of their trips on you.

And God help us, there are over ten thousand trips out there. Everybody has to have an angle. I received a letter this week from someone who was questioning about a particular paper they had received and they sent it to me, wanted me to read it over and give my opinion to them. And this particular paper was this guy's understanding of the prophecy of Daniel and in the kingdoms that were going to arise. He doesn't see it all as is traditionally accepted and taught by Chuck Missler and every good Bible scholar. But he has his own private little twist and interpretation. No one else has seen this, no one else has been able to come to this understanding, but oh, he has a special understanding in this particular prophecy of Daniel. And instead of there being four major world-governing empires, there are actually five. And he has the insight into the feet of clay, they are actually the Arab states and so forth, and he goes on to espouse his theory.

Yet, Peter said no prophecy of scripture is of any private interpretation. Now when someone comes along and says, "You know, friends, I want to reveal some new truths to you tonight. You know the Bible scholars in the past, they've just not been able to see this, why is it that they haven't taught you this? You see, here it is." And they start, then, giving you their unusual little twist.

No prophecy of scripture is of private interpretation. Some guy has some new understanding and truth that has never been discovered before, you can be sure it's wrong. For God has given unto us all things that pertain to life and godliness and they're all bound up here in the Word, and they're not for any private interpretation. Now, in order to espouse their particular doctrinal belief though, they've got to put down everybody else that teaches anything else. Anybody that teaches contrary to that immediately becomes a false prophet.

There's a fellow here in the area that insists on writing me. He used to come to church here quite regularly. He used to be constantly declaring his love for me. In fact, he came in one day, for God had given him a vision that he was to work side by side with me. But other aspects of his visions were a little weird, and so because I did not concur with his vision that he was called by God to work side by side with me, he then became quite upset and has left the church and now is writing me all kinds of letters accusing me of being a liar, a false prophet, a Jimmy Jones, a cultist, and you poor people are all being duped, you know, by the Chuck Smith cult, according to his letters.

Sad, isn't it? That those who once felt called of God to work by your side, now suddenly have revealed to them by God that your teaching is so wrong and all and, of course, they often say, "Well, Chuck really knows the truth, but he's afraid to teach it." They don't know me, because I'm not afraid to say anything that I think is right. But Paul was faced with the same kind of a thing in Corinth, they were putting Paul down.

Though he said, "Hey, you may have ten thousand instructors that have come along and try to teach a different slant, but you only have one father, and I begot you into the faith." It's sort of sad to see those that you have brought to birth in their spiritual walk get caught up and carried away with some of these teachers of exotic things. So Paul said,

I beseech you [I beg you], be followers of me. For this cause have I sent Timothy unto you, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church ( 1 Corinthians 4:16-17 ).

Timothy, Paul said in another epistle, was the only one that he had that was like-minded as was he. I have a real empathy for Paul's position here. Having brought these Corinthians to a faith in Jesus Christ, having laid the foundation of Jesus Christ, to see men coming along and building wood, hay and stubble hurt.

Some of the Calvary Chapels that have sprung out of our church here, in their desire to develop buildings, facilities and all, have gone to fundraising techniques: fundraising dinners, pledges, marathons, telethons, phoneathons, phonythons, and it hurts. It really hurts. Because I have sought to teach them to walk in the Spirit and to trust in the Lord to provide for their needs. For when God guides, God provides.

And if you get ahead of God, then the provision isn't there and it's because you've stepped out ahead of God. Wait upon the Lord. He not only has the plan, but the method by which the plan is to be accomplished, and the funding. And we don't have to lean upon man, nor do we have to turn to worldly schemes or devices to raise the funds for the work of God. And to see them getting involved in pledges and getting involved in promotional dinners and things like this, it really hurts down deep. They have not so learned, Jesus Christ. But you know, others have come along and say, "Hey, this is the way it's done. This is the way you've got to do it."

So Paul was sending Timothy to reestablish them in the truth that Paul had taught to them, the things that Paul taught in every church everywhere.

Now some of you are [upset] puffed up, as though I would not [personally] come to you ( 1 Corinthians 4:18 ).

Oh yeah, if it's so important why didn't Paul come then? He said,

But I will come to you shortly, if the Lord wills ( 1 Corinthians 4:19 ),

Now James said, "Don't say, 'Tomorrow we're going to do this and that.' You should rather say, 'Now if the Lord wills, tomorrow we're going to do this and that'" ( James 4:13-15 ). And so Paul says, "I'm going to come to you shortly if the Lord wills." Good little insertion. We should always live our lives with that contingency, if the Lord wills.

And I will know, not the speech of those that are puffed up, but the power. For the kingdom of God is not in the words that a man can say, the kingdom of God is in power. Now, what is your will? Shall I come to you with a rod, or in love, and in the spirit of meekness? ( 1 Corinthians 4:19-21 )

"How do you desire that I come? With a rod to correct, or coming in the spirit of love and of meekness?" So with this, Paul closes his discussion on the divisions that had arisen in the church of Corinth because of the carnality.

Now he's going to start moving into some of the more difficult issues and problems that were existing in the church of Corinth, the problems of immorality, the problems of the saints taking one another to the worldly courts, and dealing again with the subject of the body of Christ and that desired unity of the body as we next week move into chapters 5 and 6. So read ahead and we'll continue next Sunday night.

All things are yours, learn to draw and to gain from many sources, but mostly from Him. As you take the Word and as you wait upon the Spirit, may your heart be instructed in the things of God that you might grow up into that fully matured person that He wants you to be. May God be with you and bless you, keep His hand upon your life, and give you a good week. In Jesus' name. "

Contending for the Faith

Apostolic Humility Versus Carnal Pride

And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes: Paul refers to the Corinthians as "brethren" in spite of their sinful behavior.

There are two positions held concerning the words "these things." One position is "these things" refer to the division in Corinth as mentioned in 1 Corinthians 1:12. If this position is true, the division is not actually over Paul, Apollos, and Cephas (at least not limited to them) but over teachers who live in Corinth. In this case Paul and his two colleagues were simply used as examples.

The second view is "these things" refer to the teaching found in 1 Corinthians 3:5-9 where Paul and Apollos are represented as planting and watering (verse 6). Restricting the teaching to the second view is doubtful since this teaching is a continuation of the division mentioned in chapter one. The first view seems more correct--the true division in the church at Corinth was not over Paul and Apollos but over brethren in Corinth who use their own names in an attempt to cause division.

By the statement "I have in a figure transferred" (metaschematizo), Paul means he has "changed in appearance or form" (Vine 61). The King James Version says, "I have in a figure transferred to myself and to Apollos..." while the Revised Standard Version says, "I have applied all this to myself and Apollos for your benefit...." Thayer says this term means,

...to shape one’s discourse so as to transfer to one’s self what holds true of the whole class to which one belongs, that is, so as to illustrate by what one says of himself what holds true of all: (He continues by saying in 1 Corinthians 4:6 Paul means) what I have said of myself and Apollos, I have shown what holds true of all Christian teachers (406-2-3345).

Paul tactfully refrains from calling these brethren by name and chooses instead to use his and Apollos’ names as examples. Paul uses "for your sakes" to teach them how things should be while at the same time he desires to spare their feelings and not to embarrass them; he wants to give them a chance to change before exposing them.

Neither Paul nor Apollos attempted to be the leader of a religious party, but others in Corinth did; therefore, Paul shows the result for the church would have been the same whether he used the names of the party-leaders or his and Apollos’ names--the church would still have been divided.

that ye might learn in us not to think of men above that which is written: Paul shows his desire is for the Corinthians to learn from the example given not to exalt any man to leadership that goes beyond "that which is written." "That which is written" refers to the teachings of the Apostle Paul coming from the Lord. The Apostle Peter refers to this situation when he says, "Account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you" (2 Peter 3:15).

In this letter, Paul often makes reference to his teaching and writing being from the Lord. "And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband" (7:10). Again Paul says, "Be ye followers of me, even as I also am of Christ. Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you" (11:1-2). In another place, he teaches, "For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread" (11:23).

that no one of you be puffed up for one against another: The false teachers who have caused these terrible divisions in Corinth are filled with self-pride because of the attention they received from others. Many of the Corinthians looked to these individuals for guidance and followed them, even though they often taught false doctrines. Not only did they follow their favorite teacher but also they went as far as developing hatred toward the other teachers. Such actions caused the teachers to be "puffed up" one against another when their actions should have followed Jeremiah’s instruction:

Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. (9:23-24).

Dr. Constable's Expository Notes

Paul had used various illustrations to describe himself and Apollos: farmers, builders, servants, and stewards. To exceed what God has written would be to go beyond the teaching of the Scriptures (cf. 1 Corinthians 15:3-4). If his readers avoided this pitfall, they would not take pride in one of their teachers over another.

In this letter Paul often used the verb translated "arrogant" or "puffed up" (Gr. physioomai) to describe attitudes and activities that smacked of human pride rather than godly wisdom and love (cf. 1 Corinthians 4:18-19; 1 Corinthians 5:2; 1 Corinthians 8:1; 1 Corinthians 13:4). The frequent use of this word identifies one of the Corinthians’ main problems. Their attitude was wrong because their outlook was wrong. Paul proceeded to deal with it, and the rejection of him that it produced, in the remainder of this pericope.

Dr. Constable's Expository Notes

Taking pride in the wrong things 4:6-13

"With rhetoric full of sarcasm and irony he [Paul] goes for the jugular. His own apostleship, which he portrays in bold relief, contrasting his own ’shame’ with their perceived ’high station,’ is alone consonant with a theology of the cross." [Note: Fee, The First . . ., p. 156.]

Barclay's Daily Study Bible

Chapter 4

THE THREE JUDGMENTS ( 1 Corinthians 4:1-5 )

4:1-5 Let a man then so think of us as the servants of Christ and stewards of the secrets which God reveals to his own people. In ordinary everyday life, that a man should be found faithful, is a quality required in stewards. To me it matters very little that I should be judged by you or by any human day. No--I do not even judge myself. For, supposing that I am conscious of no fault, yet I am not acquitted because of that. He who judges me is the Lord. So then, make a practice of passing no judgment before the proper time--until the Lord comes--for he will light up the hidden things of darkness and he will bring to light the counsels of men's hearts; and then each man will receive his praise from God.

Paul urges the Corinthians not to think of Apollos and Cephas and himself as leaders of parties; but to think of them all as servants of Christ. The word that he uses for a servant is interesting; it is huperetes ( G5257) and originally meant a rower on the lower bank of a trireme, one of the slaves who pulled at the great sweeps which moved the triremes through the sea. Some commentators have wished to stress this and to make it a picture of Christ as the pilot who directs the course of the ship and Paul as the servant who accepts the pilot's orders and labours only as his Master directs.

Then Paul uses another picture. He thinks of himself and his fellow preachers as stewards of the secrets which God desires to reveal to his own people. The steward (oikonomos, G3623) was the major domo. He was in charge of the whole administration of the house or the estate; he controlled the staff; he issued the supplies; but, however much he controlled the household staff, he himself was still a slave where the master was concerned. Whatever be a man's position in the Church, and whatever power he may yield there or whatever prestige he may enjoy, be still remains the servant of Christ.

That brings Paul to the thought of judgment. The one thing that an oikonomos ( G3623) must be is reliable. The very fact that he enjoys so much independence and responsibility makes it all the more necessary that his master should be able to depend absolutely upon him. The Corinthians, with their sects and their appropriation of the leaders of the Church as their masters, have exercised judgments on these leaders, preferring one to the other. So Paul speaks of three judgments that every man must face.

(i) He must face the judgment of his fellow men. In this case Paul says that that is nothing to him. But there is a sense in which a man cannot disregard the judgment of his fellow men. The odd thing is that, in spite of its occasional radical mistakes, the judgment of our fellow men is often right. That is due to the fact that every man instinctively admires the basic qualities of honour, honesty, reliability, generosity, sacrifice and love. Antisthenes, the Cynic philosopher, used to say, "There are only two people who can tell you the truth about yourself--an enemy who has lost his temper and a friend who loves you dearly." It is quite true that we should never let the judgment of men deflect us from what we believe to be right; but it is also true that the judgment of men is often more accurate than we would like to think, because they instinctively admire the lovely things.

(ii) He must face the judgment of himself. Once again Paul disregards that. He knew very well that a man's judgment of himself can be clouded by self-satisfaction, by pride and by conceit. But in a very real sense every man must face his own judgment. One of the basic Greek ethical laws was, "Man, know thyself." The Cynics insisted that one of the first characteristics of a real man was "the ability to get on with himself." A man cannot get away from himself and if he loses his self-respect, life becomes an intolerable thing.

(iii) He must face the judgment of God. In the last analysis this is the only real judgment. For Paul, the judgment he awaited was not that of any human day but the judgment of the Day of the Lord. God's is the final judgment for two reasons. (a) Only God knows all the circumstances. He knows the struggles a man has had; he knows the secrets that a man can tell to no one; he knows what a man might have sunk to and he also knows what he might have climbed to. (b) Only God knows all the motives. "Man sees the deed but God sees the intention." Many a deed that looks noble may have been done from the most selfish and ignoble motives; and many a deed which looks base may have been done from the highest motives. He who made the human heart alone knows it and can judge it.

We would do well to remember two things--first, even if we escape all other judgments or shut our eyes to them, we cannot escape the judgment of God; and, second, judgment belongs to God and we do well not to judge any man.

APOSTOLIC HUMILITY AND UNCHRISTIAN PRIDE ( 1 Corinthians 4:6-13 )

4:6-13 Brothers, I have transferred these things by way of illustration to myself and to Apollos, so that through us you may learn to observe the principle of not going beyond that which is written, so that none of you may speak boastfully of one teacher and disparagingly of the other.

All that Paul has been saying about himself and about Apollos is true not only for them but also for the Corinthians. It is not only he and Apollos who must be kept humble by the thought that it is not the judgment of men they are facing, but the judgment of God; the Corinthians must walk in a like humility. Paul had a wonderfully courteous way of including himself in his own warnings and his own condemnations. The true preacher seldom uses the word you and always uses the word we; he does not speak down to men; he speaks as one who sits where they sit and who is a man of like passions with them. If we really wish to help and to save men our attitude must be not that of condemnation but of pleading; our accent must be not that of criticism but of compassion. It is not his own words that Paul insists the Corinthians must not go beyond; it is the word of God, which condemns all pride.

Then Paul asks them the most pertinent and basic of all questions. "What do you possess," he said, "that you did not receive?" In this single sentence Augustine saw the whole doctrine of grace. At one time Augustine had thought in terms of human achievement, but he came to say, "To solve this question we laboured hard in the cause of the freedom of man's will, but the grace of God won the day." No man could ever have known him unless God had revealed himself; no man could ever have won his own salvation; a man does not save himself, he is saved. When we think of what we have done and think of what God has done for us, pride is ruled out and only humble gratitude remains. The basic fault of the Corinthians was that they had forgotten that they owed their souls to God.

Then comes one of these winged outbursts which meet us ever and again in the letters of Paul. He turns on the Corinthians with scathing irony. He compares their pride, their self-satisfaction, their feeling of superiority with the life that an apostle lives. He chooses a vivid picture. When a Roman general won a great victory he was allowed to parade his victorious army through the streets of the city with all the trophies that he had won; the procession was called a Triumph. But at the end there came a little group of captives who were doomed to death; they were being taken to the arena to fight with the beasts and so to die. The Corinthians in their blatant pride were like the conquering general displaying the trophies of his prowess; the apostles were like the little group of captives doomed to die. To the Corinthians the Christian life meant flaunting their privileges and reckoning up their achievement; to Paul it meant humble service and a readiness to die for Christ.

In the list of things which Paul declares that the apostles undergo there are two specially interesting words. (i) He says that they are buffeted (kolaphizesthai, G2852) . That is the word used for beating a slave. Plutarch tells how a witness gave evidence that a slave belonged to a certain man because he had seen the man beating him and this is the word that is used. Paul was willing for the sake of Christ to be treated like a slave. (ii) He says, "When we are insulted (loidoresthai, G3058) , we bless." We probably do not realize just how surprising a statement this would be to a pagan. Aristotle declares that the highest virtue is megalopsuchia, great-heartedness, the virtue of the man with the great soul; and he defines this virtue as the quality which will not endure to be insulted. To the ancient world Christian humility was a virtue altogether new. This indeed was the kind of conduct that to men looked crazily foolish although this very foolishness was the wisdom of God.

A FATHER IN THE FAITH ( 1 Corinthians 4:14-21 )

4:14-21 It is not to shame you that I write these things, but to warn you as my beloved children. You may have thousands of tutors in Christ, but you have not many fathers; for, in Christ Jesus, through the good news, I begat you. So then, I urge you, show yourselves imitators of me. That is why I send to you Timothy, who is my beloved child and faithful in the Lord, for he will bring back to your memory my ways in Christ--exactly the same things as I teach everywhere and in every Church. There are some who have been inflated with their own importance, as though I were not coming to you. I will come to you soon, if the Lord will, and I will find out, not what these inflated people say, but what they can do; for the Kingdom of God does not exist in talking but in powerful action. What do you wish? Am I to come to you with a stick? Or am I to come in love and in the spirit of gentleness?

With this passage Paul brings to an end the section of the letter which deals directly with the dissensions and divisions at Corinth. It is as a father that he writes. The very word which he uses in 1 Corinthians 4:14 for to warn (nouthetein, G3560) is the word regularly used to express the admonition and advice which a father gives his children. ( Ephesians 6:4). He may be speaking with the accents of severity; but it is not the severity which seeks to bring an unruly slave to heel, but the severity which seeks to put back on the right rails a foolish son who has gone astray.

Paul felt that he was in a unique position as regards the Corinthian Church. The tutor (paidagogos, G3807: compare Galatians 3:24) was not the teacher of the child. He was an old and trusted slave who daily took the child to school, who trained him in moral matters, cared for his character and tried to make a man of him. A child might have many tutors but he had only one father; in the days to come the Corinthians might have many tutors but none of them could do what Paul had done; none of them could beget them to life in Christ Jesus.

Then Paul says an amazing thing. In effect he says, "I call upon my children to take after their father." It is so seldom that a father can say that. For the most part it is too often true that a father's hope and prayer is that a son will turn out to be all that he has never succeeded in being. Most of us who teach cannot help saying, not, "Do as I do," but, "Do as I say." But Paul, not with pride, but with complete unself-consciousness, can call upon his children in the faith to copy him.

Then he pays them a delicate compliment. He says that he will send Timothy to remind them of his ways. In effect, he says that all their errors and mistaken ways are due, not to deliberate rebellion, but to the fact that they have forgotten. That is so true of human nature. So often it is not that we rebel against Christ; it is simply that we forget him. So often it is not that we deliberately turn our backs upon him; it is simply that we forget that he is in the scheme of things at all. Most of us need one thing above all--a deliberate effort to live in the conscious realization of the presence of Jesus Christ. It is not only at the sacrament but at every moment of every day that Jesus Christ is saying to us, "Remember Me."

Paul moves on to a challenge. They need not say that because he is sending Timothy he is not coming himself. He will come if the way opens up; and then will come their test. These Corinthians can talk enough; but it is not their high-sounding words that matter; it is their deeds. Jesus never said, "By their words you shall know them," He said, "By their fruits you shall know them." The world is full of talk about Christianity, but one deed is worth a thousand words.

In the end Paul demands whether he is to come to mete out discipline or to company with them in love. The love of Paul for his children in Christ throbs through every letter he wrote; but that love was no blind, sentimental love; it was a love which knew that sometimes discipline was necessary and was prepared to exercise it. There is a love which can ruin a man by shutting its eyes to his faults; and there is a love which can mend a man because it sees him with the clarity of the eyes of Christ. Paul's love was the love which knows that sometimes it has to hurt in order to amend.

Paul has dealt with the problem of strife and divisions within the Corinthian Church, and now he goes on to deal with certain very practical questions and certain very grave situations within the Church, of which news has come to him. This section includes 1 Corinthians 5:1-13 and 1 Corinthians 6:1-20, 1 Corinthians 5:1-8 deals with a case of incest. 1 Corinthians 5:9-13 urges discipline for the unchaste. 1 Corinthians 6:1-8 deals with the tendency of the Corinthians to go to law with each other. 1 Corinthians 6:9-20 stresses the need for purity.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And these things, brethren, I have in a figure transferred,.... Not what he had said concerning the different factions at Corinth, one being for Paul, and another for Apollos, and another for Cephas, as if these several parties did not really go by those names, but by those of others, the false teachers; only the apostle, to decline everything that looked like reflection, put these, as the Syriac version renders it, "upon" his own "person", and Apollos's, the sooner and better to put an end to such divisions; for it is certain, from his way of arguing and reasoning, that these are not fictitious names, but they were really divided, and were quarrelling among themselves about himself, Apollos, and Cephas: but his meaning is, when he says,

I have in a figure transferred to myself and Apollos these things; that he had "brought these comparisons", as the Arabic version reads it, concerning himself and Apollos; namely, that one was a planter, and another a waterer; that they were both labourers and builders, ministers or servants, and stewards: and these similes, and such a figurative way of speaking he had made use of, as he says,

for your sakes; for the sake of the members of this church, that they might have right notions of them, and accordingly account of them, and behave towards them: or, as he adds,

that ye might learn in us not to think of men above that which is written: meaning, either in the word of God in general; or in some particular passages of Scripture he might have respect to; or rather in the above places in this, and the foregoing chapter, where he gives the fore mentioned characters of ministers; where, in the apostles themselves, in their own words, from their own account, they might learn, on the one hand, not to ascribe too much to them, nor, on the other hand, to detract from their just character and usefulness: and also,

that no one of you be puffed up for one against the other; speak great swelling words of vanity, and envy, for one minister against another; when they are all one, bear the same character, are in the same office, and are jointly concerned in the same common cause of Christ and the good of immortal souls.

Henry's Complete Commentary on the Bible

      1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.   2 Moreover it is required in stewards, that a man be found faithful.   3 But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.   4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.   5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.   6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

      Here, I. The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed: Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God (1 Corinthians 4:1; 1 Corinthians 4:1), though possibly others might have valued them too highly, by setting him up as the head of a party, and professing to be his disciples. In our opinion of ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were, 1. Not to be overvalued, for they were ministers, not masters; stewards, not lords. They were servants of Christ, and no more, though they were servants of the highest rank, that had the care of his household, that were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of their power, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge authority over their faith or practice. For even apostles were but servants of Christ, employed in his work, and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden from the world in ages and generations past. They had no authority to propagate their own fancies, but to spread Christian faith. 2. Apostles were not to be undervalued; for, though they were ministers, they were ministers of Christ. The character and dignity of their master put an honour on them. Though they are but stewards, they are not stewards of the common things of the world, but of divine mysteries. They had a great trust, and for that reason had an honourable office. They were stewards of God's household, high-stewards in his kingdom of grace. They did not set up for masters, but they deserved respect and esteem in this honourable service. Especially,

      II. When they did their duty in it, and approved themselves faithful: It is required in stewards that a man be found faithful (1 Corinthians 4:2; 1 Corinthians 4:2), trustworthy. The stewards in Christ's family must appoint what he hath appointed. They must not set their fellow-servants to work for themselves. They must not require any thing from them without their Master's warrant. They must not feed them with the chaff of their own inventions, instead of the wholesome food of Christian doctrine and truth. They must teach what he hath commanded, and not the doctrines and commandments of men. They must be true to the interest of their Lord, and consult his honour. Note, The ministers of Christ should make it their hearty and continual endeavour to approve themselves trustworthy; and when they have the testimony of a good conscience, and the approbation of their Master, they must slight the opinions and censures of their fellow-servants: But with me, saith the apostle, it is a small thing that I should be judged of you, or of man's judgment,1 Corinthians 4:3; 1 Corinthians 4:3. Indeed, reputation and esteem among men are a good step towards usefulness in the ministry; and Paul's whole argument upon this head shows he had a just concern for his own reputation. But he that would make it his chief endeavour to please men would hardly approve himself a faithful servant of Christ, Galatians 1:10. He that would be faithful to Christ must despise the censures of men for his sake. He must look upon it as a very little thing (if his Lord approves him) what judgment men form of him. They may think very meanly or very hardly of him, while he is doing his duty; but it is not by their judgment that he must stand or fall. And happy is it for faithful ministers that they have a more just and candid judge than their fellow-servants; one who knows and pities their imperfections, though he has none of his own. It is better to fall into the hands of God than into the hands of men,2 Samuel 24:14. The best of men are too apt to judge rashly, and harshly, and unjustly; but his judgment is always according to truth. It is a comfort that men are not to be our final judges. Nay, we are not thus to judge ourselves: "Yea, I judge not myself. For though I know nothing by myself, cannot charge myself with unfaithfulness, yet I am not thereby justified, this will not clear me of the charge; but he that judgeth me is the Lord. It is his judgment that must determine me. By his sentence I must abide. Such I am as he shall find and judge me to be." Note, It is not judging well of ourselves, justifying ourselves, that will prove us safe and happy. Nothing will do this but the acceptance and approbation of our sovereign Judge. Not he that commendeth himself is approved, but he whom the Lord commendeth,2 Corinthians 10:18.

      III. The apostle takes occasion hence to caution the Corinthians against censoriousness--the forward and severe judging of others: Therefore judge nothing before the time, until the Lord come,1 Corinthians 4:5; 1 Corinthians 4:5. It is judging out of season, and judging at an adventure. He is not to be understood of judging by persons in authority, within the verge of their office, nor of private judging concerning facts that are notorious; but of judging persons' future state, or the secret springs and principles of their actions, or about facts doubtful in themselves. To judge in these cases, and give decisive sentence, is to assume the seat of God and challenge his prerogative. Note, How bold a sinner is the forward and severe censurer! How ill-timed and arrogant are his censures! But there is one who will judge the censurer, and those he censures, without prejudice, passion, or partiality. And there is a time coming when men cannot fail judging aright concerning themselves and others, by following his judgment. This should make them now cautious of judging others, and careful in judging themselves. There is a time coming when the Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts--deeds of darkness that are now done in secret, and all the secret inclinations, purposes, and intentions, of the hidden man of the heart. Note, There is a day coming that will dispel the darkness and lay open the face of the deep, will fetch men's secret sins into open day and discover the secrets of their hearts: The day shall declare it. The judge will bring these things to light. The Lord Jesus Christ will manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ must have the knowledge of the counsels of the heart, else he could not make them manifest. This is a divine prerogative (Jeremiah 17:10), and yet it is what our Saviour challenges to himself in a very peculiar manner (Revelation 2:23): All the churches shall know that I am HE who searcheth the reins and hearts, and I will give to every one of you according to your works. Note, We should be very careful how we censure others, when we have to do with a Judge from whom we cannot conceal ourselves. Others do not lie open to our notice, but we lie all open to his: and, when he shall come to judge, every man shall have praise of God. Every man, that is, every one qualified for it, every one who has done well. Though none of God's servants can deserve any thing from him, though there be much that is blamable even in their best services, yet shall their fidelity be commended and crowned by him; and should they be condemned, reproached, or vilified, by their fellow-servants, he will roll away all such unjust censures and reproaches, and show them in their own amiable light. Note, Christians may well be patient under unjust censures, when they know such a day as this is coming, especially when they have their consciences testifying to their integrity. But how fearful should they be of loading any with reproaches now whom their common Judge shall hereafter commend.

      IV. The apostle here lets us into the reason why he had used his own name and that of Apollos in this discourse of his. He had done it in a figure, and he had done it for their sakes. He chose rather to mention his own name, and the name of a faithful fellow-labourer, than the names of any heads of factions among them, that hereby he might avoid what would provoke, and so procure for his advice the greater regard. Note, Ministers should use prudence in their advices and admonitions, but especially in their reproofs, lest they lose their end. The advice the apostle would by this means inculcate was that they might learn not to think of men above what is written (above what he had been writing), nor be puffed up for one against another (1 Corinthians 4:6; 1 Corinthians 4:6). Apostles were not to be esteemed other than planters or waterers in God's husbandry, master-builders in his building, stewards of his mysteries, and servants of Christ. And common ministers cannot bear these characters in the same sense that apostles did. Note, We must be very careful not to transfer the honour and authority of the Master to his servant. We must call no man Master on earth; one is our Master, even Christ,Matthew 23:8; Matthew 23:10. We must not think of them above what is written. Note, The word of God is the best rule by which to judge concerning men. And again, judging rightly concerning men, and not judging more highly of them than is fit, is one way to prevent quarrels and contentions in the churches. Pride commonly lies at the bottom of these quarrels. Self-conceit contributes very much to our immoderate esteem of our teachers, as well as ourselves. Our commendation of our own taste and judgment commonly goes along with our unreasonable applause, and always with a factious adherence to one teacher, in opposition to others that may be equally faithful and well qualified. But to think modestly of ourselves, and not above what is written of our teachers, is the most effectual means to prevent quarrels and contests, sidings and parties, in the church. We shall not be puffed up for one against another if we remember that they are all instruments employed by God in his husbandry and building, and endowed by him with their various talents and qualifications.

Kelly Commentary on Books of the Bible

As usual, the introductory words (1 Corinthians 1:1-3) of the epistle give us no little intimation of that which is to follow. The apostle speaks of himself as such "called [to be ] an apostle of Jesus Christ through the will of God," but coupling a brother with him, "and Sosthenes our brother," he writes to "the church of God at Corinth" not to the saints, as was the case in the epistle to the Romans, but to the church at Corinth "to them that are sanctified in Christ Jesus," as in the former epistle "called [to be] saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours."

This will be found to lead the way into the main subject of the present communication. Here we must not look for the great foundations of Christian doctrine. There is the unfolding of the assembly in a practical way; that is, the church of God is not viewed here in its highest character. There is no more than an incidental glance at its associations with Christ. No notice is here taken of the heavenly places as the sphere of our blessing; nor are we given to hear of the bridal affections of Christ for His body. But the assembly of God is addressed, those sanctified in Christ Jesus, saints called, "with all that in every place call upon the name of Jesus Christ our Lord." Thus room is left for the profession of the Lord's name. It is not, as in Ephesians, "to the saints which are in Ephesus, and to the faithful in Christ Jesus." There is no such closeness of application, nor intimacy, nor confidence in a really intrinsically holy character. Sanctified they were in Christ Jesus. They had taken the place of being separate, "calling upon the name of the Lord;" but the remarkable addition should be noticed by the way "with all that in every place call upon the name of the Lord, both theirs and ours." And this is the more notable, because if there be an epistle which the unbelief of Christendom tries more than another to annul in its application to present circumstances, it is this first letter to the Corinthians. Nor need we wonder. Unbelief shrinks from that which calls, now rather recalls, the saints to a due sense of their responsibility in virtue of their position as the church of God here below. Those at Corinth had forgotten it. Christendom has not merely forgotten but denied it, and so would fain treat a large part of that which will come before us tonight as a bygone thing. It is not disputed that God did thus work in times past; but they have not the smallest serious thought of submitting to its directions as authoritative for present duty. Yet who can deny that God has taken more care to make this plain and certain in the very frontispiece of this epistle than anywhere else? He is wise and right: man is not. Our place is to bow and believe.

There is another point also to be weighed in the next verses (4-8). The apostle tells them how he thanks his God always on their behalf, but refrains from any expression of thankfulness as to their state. He recognises their rich endowments on God's part. He owns how they had been given all utterance, and all knowledge, the working of the Spirit of God, and His power. This is exceedingly important; for there is a disposition often to consider that difficulties and disorder among the saints of God are due to a want of government and of ministerial power. But no amount of gift, in few or many, can of itself produce holy spiritual order. Disorder is never the result of weakness alone. This, of course, may be taken advantage of, and Satan may tempt men to assume the semblance of a strength they do not possess. No doubt assumption would produce disorder; but weakness simply (where it leads souls, as it should, to spread out their need before the Lord) brings in the gracious action of the Holy Ghost, and the unfailing care of Him who loves His saints and the assembly. It was not so at Corinth. Theirs was rather the display of conscious strength; but at the same time they lacked the fear of God, and the sense of responsibility in the use of what God had given them. They were like children disporting themselves with not a little energy that wrought in vessels which altogether failed in self-judgment. This was a source, and a main source, of the difficulty and disorder at Corinth. It is also of great importance to us; for there are those that continually cry out for increase of power as the one panacea of the church. What reflecting spiritual mind could doubt that God sees His saints are not able to bear it? Power in the sense in which we are now speaking of it that is, power in the form of gift is far from being the deepest need or the gravest desideratum of the saints. Again, is it ever the way of God to display Himself thus in a fallen condition of things? Not that He is restrained, or that He is not Sovereign. Not, moreover, that He may not give, and liberally as suits His own glory; but He gives wisely and holily, so as to lead souls now into exercise of conscience and brokenness of spirit, and thus keep and even deepen their sense of that to which God's church is called, and the state into which it has fallen.

At Corinth there was a wholly different state of things. It was the early rise of the church of God, if I may so say, among the Gentiles. And there was not wanting an astonishing sample of the power of the Spirit in witness of the victory that Jesus had won over Satan. This was now, or at least should have been, manifested by the church of God, as at Corinth. But they had lost sight of God's objects. They were occupied with themselves, with one another, with the supernatural energy which grace had conferred on them in the name of the Lord. The Holy Ghost in inspiring the apostle to write to them in no way weakens the sense of the source and character of that power. He insists on its reality, and reminds them that it was of God; but at the same time he brings in the divine aim in it all. "God," says he, "is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." Immediately after he alludes to the schisms that were then at work among them, and calls on them to be perfectly joined together in the same mind and in the same judgment; informing them of the tidings which had reached him through the house of Chloe, that there were contentions among them, some saying, "I am of Paul," others "I am of Apollos;" some, "I am of Cephas," and others "I am of Christ himself." There is no abuse to which flesh cannot degrade the truth. But the apostle knew how to introduce the Lord's name and grace with the grandly simple but weighty facts of His person and work. It was unto His name that they were baptized; it was He that had been crucified. And be it observed, that from the first of this epistle it is the cross of Christ that has the prominence. It is not so much His blood-shedding, nor even His death and resurrection, but His cross. This would have been as much out of place in the beginning of Romans as the putting forward of propitiation would be out of place here. Expiation of sins by Christ, His death and resurrection, are given of God to be displayed before the saints, who needed to know the firm, immutable foundation of grace; but what the saints wanted most was to learn the gross inconsistency of turning to selfish ease, honour, and aggrandisement the privileges of God's church, and the power of the Spirit of God that wrought in its members.

It is the cross which stains the pride of man, and puts all his glory in the dust. Hence the apostle brings Christ crucified before them. This to the Jew was a stumbling-block, and to the Greek foolishness. These Corinthians were deeply affected by the judgment of both Jews and Greeks. They were under the influence of man. They had not realized the total ruin of nature. They valued those that were wise, scribes, or disputers of this world. They were accustomed to the schools of their age and country. They conceived that if Christianity did such great things when those who possessed it were poor and simple, what might it not do if it could only be backed by the ability, and the learning, and the philosophy of men! How it must ride triumphantly to victory! How the great must bow, and the wise be brought in! What a glorious change would result when not the unlettered poor only, but the great and the noble, the wise and the Prudent, were all joined in the confession of Jesus!

Their thoughts were fleshly, not of God. The cross writes judgment on man, and folly on his wisdom, as it is itself rejected by man as folly; for what could seem more egregiously unreasonable to a Greek than the God that made heaven and earth becoming a man, and, as such, crucified by the wicked hands of His creatures here below? That God should use His power to bless man was natural; and the Gentile could coalesce as to it with the Jew. Hence too, in the cross, the Jew found his stumbling-block; for he expected a Messiah in power and glory. Though the Jew and the Greek seemed opposite as the poles, from different points they agreed thoroughly in slighting the cross, and in desiring the exaltation of man as he is. They both, therefore, (whatever their occasional oppositions, and whatever their permanent variety of form,) preferred the flesh, and were ignorant of God the one demanding signs, the other wisdom. It was the pride of nature, whether self-confident or founded on religious claims.

Hence the apostle Paul, in the latter part of chap. 1, brings in the cross of Christ in contrast with fleshly wisdom, as well as religious pride, urging also God's sovereignty in calling souls as He will. He alludes to the mystery (1 Corinthians 2:1-16), but does not develop here the blessed privileges that flowed to us from a union with Christ, dead, risen, and ascended; but demonstrates that man has no place whatever, that it is God who chooses and calls, and that He makes, nothing of flesh. There is glorying, but it is exclusively in the Lord. No flesh should glory in his presence."

This is confirmed in1 Corinthians 2:1-16; 1 Corinthians 2:1-16, where the apostle reminds them of the manner in which the gospel had entered Corinth. He had come there setting his face against all things that would commend himself. No doubt, to one of such eminent ability and such varied gifts as the apostle Paul, it was hard, to speak after the manner of men, to be nothing. How much it must have called for self-denial utterly to decline that which he could have handled so well, and which people at Corinth would have hailed with loud acclamation. Just think of the great apostle of the Gentiles, on the immortality of the soul, giving free rein to the mighty spirit that was in him! But not so. What absorbed his soul, in entering, the intellectual and dissolute capital of Achaia, was the cross of Christ. He determined therefore, as he says, to know nothing else not exactly to know the cross alone, but "Jesus Christ and him crucified." It was emphatically, though not exclusively, the cross. It was not simply redemption, but along with this another order of truth. Redemption supposes, undoubtedly, a suffering Saviour, and the shedding of that precious blood which ransoms the captives. It is Jesus who in grace has undergone the judgment of God, and brought in the full delivering power of God for the souls that believe. But the cross is more than this. It is the death of shame pre-eminently. It is utter opposition to the thoughts, feelings, judgments, and ways of men, religious or profane. This is the part accordingly that he was led in the wisdom of God to put forward. Hence the feelings of the apostle were distrust of self, and dependence on God according to that cross. As he says, "I was with you in weakness, and in fear, and in much trembling." Thus, as Christ Himself is said in 2 Corinthians 13:1-14 to be crucified in weakness, such was also the servant here. His speech and his preaching was "not in enticing words of man's wisdom, but in demonstration of the Spirit and of power." Accordingly, in this chapter he proceeds to supplement the application of the doctrine of the cross to the state of the Corinthians by bringing in the Holy Ghost; for this again supposes the incapacity of man in divine things.

All is opened out in a manner full of comfort, but at the same time unsparing to human pride. Weigh from the prophecy of Isaiah the remarkable quotation "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit." There is first the great standing fact before our eyes. Such is the Saviour to the saved. Christ crucified is the death-knell on all man's wisdom, and power, and righteousness. The cross writes total condemnation on the world. It was here the world had to say to Jesus. All that it gave Him was the cross. On the other hand, to the believer it is the power of God and the wisdom of God, because he humbly but willingly reads in the cross the truth of the judgment of his own nature as a thing to be delivered from, and finds Him that was crucified, the Lord Himself, undertaking a deliverance just, present, and complete; as he says, "Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Flesh is absolutely put down. Man cannot go lower for weakness and ignominy than the cross on which hangs all the blessedness God gives the believer. And therein God is glorified as He is nowhere else. This in both its parts is exactly as it should be; and faith sees and receives it in Christ's cross. The state of the Corinthians did not admit of Christ risen being brought in, at least here. It might have drawn a halo, as it were, round human nature this presenting the risen man in the first instance. But he points to God as the source, and Christ as the channel and means, of all the blessing. "Of him," says he, "are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." But then, as he shows, there was not only this great source of blessing in Christ, but there is the power that works in us. Never is it the spirit of man that lays hold of this infinite good which God vouchsafes him. Man requires a divine power to work within him, just as he needs the Saviour outside himself

Accordingly, in 1 Corinthians 2:1-16, still carrying on the thought of Christ crucified, and connecting it with their condition, he intimates that he was in no wise limited to it. If persons were grounded in Christianity, he was prepared to go into the greatest depths of revealed truth; but then the power of entering safely was not human, but of the Holy Ghost. Man is no more capable of fathoming the depths of divine things than a brute can comprehend the works of human wit or science. This doctrine was utterly repulsive to the pride of the Greeks. They might admit man to have need of pardon, and of moral improvement. They fully admitted his want of instruction, and refinement, and, so to speak, of spiritualization, if it only might be. Christianity deepens our estimate of every want. Man not only wants a new life or nature, but the Holy Ghost. It is not merely His grace in a general sense, but the power of the Holy Ghost personally dwelling in him. It is this alone which can lead us into the deep things of God. And this, he lets us see, affects not merely this particular or that, but the whole working of divine grace and power in man. The whole and sole means of communicating blessing to us must be the Holy Ghost. Hence he insists, that as it is the Spirit of God in the first place who reveals the truth to us, so it is the same Spirit who furnishes suitable words, as, finally, it is through the Holy Ghost that one receives the truth revealed in the words He Himself has given. Thus, from first to last, it is a process begun, carried on, and completed by the Holy Ghost. How little this makes of man!

This introduces 1 Corinthians 3:1-23 and gives point to his rebukes. He taxes them with walking as men. How remarkable is such a reproach! Walking as men! Why, one might ask, how else could they walk? And this very difficulty as no doubt it would be to many a Christian now (that walking as men should be a reproach) was no doubt a clap of thunder to the proud but poor spirits at Corinth. Yes, walking as men is a departure from Christianity. It is to give up the distinctive power and place that belongs to us; for does not Christianity show us man judged, condemned, and set aside? On the faith of this, living in Christ, we have to walk. The Holy Ghost, besides, is brought in as working in the believer, and this, of course, in virtue of redemption by our Lord Jesus. And this is what is meant by being not in the flesh, but in the Spirit, which is proved by the Holy Ghost dwelling in us.

Here the apostle does not explain all this, and he gives a very withering reason for his reticence. These Corinthians had an uncommonly good opinion of themselves, and so they must be told plainly the reason why he does not open out these deep things. They themselves were not fit; they were but babes. What! the polished Greek believers no more than babes! This was rather what they would have said of the apostle or of his teaching. They thought themselves far in advance. The apostle had dwelt on the elementary truths of the gospel. They yearned after the fire of Peter and the rhetoric of Apollos. No doubt they might easily flatter themselves it was to carry on the work of God. How little many a young convert knows what will best lead him on! How little the Corinthians dreamt of depreciating the Second man, or of exalting the first! Hence the apostle tells them that he could not speak unto them as unto spiritual, but as unto carnal, even as unto babes in Christ. "I have fed you with milk, and not with meat." Far from denying, he owns that their insinuation was true he had only brought before them elementary truths. They were not in a condition to bear more. Now this is full of meaning and importance practically at all times. We may damage souls greatly by presenting high truths to those that want the simplest rudiments of divine truth.

The apostle, as a wise master-builder, laid the foundation. The state of the Corinthians was such that he could not build on the foundation as he would have desired. His absence had given occasion for the breaking out of their carnal wishes after the world's wisdom. They were making even the ardour of a Peter and the eloquence of an Apollos to be a reason for dissatisfaction with one that, I need not say, was superior to both of them. But the apostle meets them in a way most unexpected to their self-satisfaction and pride, and lets them know that their carnality was the real reason why he could not go on with them into deeper things.

This leads him to point out the seriousness of the work or building; for he presents the church of God under this figure. What care each servant needs to take how and what he builds! What danger of bringing in that which would not stand the fire or judgment of God nay, further, of bringing in that which was not simply weak and worthless, but positively corrupting; for it was to be feared there were such elements even then at Corinth! Again he brings in another principle to bear upon them. Their party spirit, their feeling of narrowness, the disposition to set up this servant of Christ or that, was not only a dishonour to the Master, but a real loss to themselves. Not that there is any ground to suppose it was the fault of Peter or Apollos any more than of Paul. The evil was in the saints themselves, who indulged in their old zeal of the schools, and allowed their natural partiality to work. In point of fact this never can be without the most grievous impoverishment to the soul, as well as a hindrance to the Holy Ghost. What faith must learn is, that "all things are yours, whether Paul, or Apollos, or Cephas; . . . . . all are yours." Thus the subject enlarges, as is his wont, taking in an immense breadth of the Christian's possessions life, death, things present, and things to come. "All are yours, and ye are Christ's, and Christ is God's."

This again brings in another point before the subject closes. He is not content with the pressing of responsibility on others; he had a solemn sense of his own place, which made him wonderfully independent of the judgments of men. Obedience gives firmness as well as humility. Not in the smallest degree was the pride of the Corinthians met by pride on his part, but by keeping the Lord and His will before his soul. Yet this is certainly true that this effect of faith looks like pride to a man who merely views things on the surface. The calm going on in the service of Christ, the endurance of this spirit or that, as no more than the idle wind, was no doubt exceedingly unpleasant to such as were wise in their own conceit, and valued the criticism they freely bestowed on the different servants of the Lord. But Paul sees all in the light of the eternal day. They had forgotten this, and were in a sense trafficking with these powers of the Spirit of God. They were making them the counters of a game they were playing in this world. They had forgotten that what God gives He gives in time, but in view of eternity. The apostle puts the truth of the case before their souls as he had it vividly before his own. (1 Corinthians 4:1-21)

Another thing is noticeable here. He had reproached them with walking not as Christians but as men (that is, with their habitual life and conversation formed on human principles instead of divine). On the other hand, it would appear from what follows, that they reproached the apostle in their hearts, not, of course, in so many words, with not being enough of a gentleman for their taste. This seems to me the gist of the fourth chapter. It was a thing that they considered quite beneath a Christian minister to work from time to time with his hands, often poor, occasionally in prison, knocked about by crowds, and so on. All this they thought the fruit of indiscretion and avoidable. They would have preferred respectability, public and private, in one who stood in the position of a servant of Christ. This the apostle meets in a very blessed way. He admitted that they were certainly not in such circumstances; they were reigning as kings. As for him it was enough to be the off-scouring of all men, this was his boast and blessedness. He wished that they did indeed reign that he might reign with them (that the blessed time might really arrive). How his heart would rejoice in that day with them! And surely the time will come, and they would all reign together when Christ reigns over the earth. But he quite admits that for the present the fellowship of Christ's sufferings was the place he had chosen. Of honour in the world, and ease for the flesh, he at least could not, if they could, boast. Present greatness was what he in no wise coveted; to suffer great things for His sake was what the Lord had promised, and what His servant expected in becoming an apostle. If his own service was the highest position in the church, his was certainly the lowest position in the world. This was as much an apostle's boast and glory as anything that God had given them. No answer can I conceive more telling to any one of his detractors at Corinth who had a heart and conscience.

In 1 Corinthians 5:1-13 we enter on another and more painful part of the epistle. A fearful instance of sin had come to light, so gross, indeed, that the like was not even named among the Gentiles. In fact it was a case of incest, and this among those called of God, and sanctified in Christ Jesus! The question is not in the least raised whether the guilty person was a saint or not; still less does he allow that which one so often and painfully heard pleaded in extenuation, "Oh, but he [or she] is a dear Christian." Christian affection is most excellent; as brethren we should love even to laying down life for each other; as it is also very right that we should own the work God has wrought, above all what He has wrought in grace. But when one bearing the name of the Lord has, through unwatchfulness, fallen into wickedness, which of course grieves the Holy Ghost and stumbles the weak, it is not the time to talk thus. It is the time, in the very love that God implants, to deal sternly with that which has disgraced the name of the Lord. Is this to fail in love to the person? The apostle showed ere long that he had more love for this evildoer than any of them. The second epistle to the Corinthians entreats them to confirm their love to him whom they had put away. They were too hard against him then, as they were too loose now. Here their consciences needed to be roused. To deal with the matter they owed to the Lord Jesus. It was not merely getting rid of the obnoxious man. They had to prove themselves clear in the matter certainly; but he puts before them another course, whenever the guilty one had repented.

"I verily, as absent in body, but present in spirit, have judged already," etc. The case was most gross, and there was no question about it. The facts were indisputable; the scandal was unheard of. "I have judged already, as though present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh." There was no discussion raised whether the person might be converted. The fact is, church discipline supposes and goes on the ground that those on whom it is exercised are Christians; but when it is a question of discipline, it is not the season for the display of Christian affection. This would falsify the conscience and turn the eye from off the point to which the Holy Ghost was directing attention. There was wickedness in their midst; and while known and unjudged, all were implicated; none could be clean till it was put away. Accordingly the apostle, while he expresses the desire that the spirit of the man should be saved in the day of the Lord, flesh being destroyed, at the same time rouses the saints to that which became the name of the Lord on the very ground that they were unleavened. If they were free from evil, let them act consistently. Let them preserve that purity in practice which was theirs in principle. They were unleavened, and therefore should be a new lump. Notoriously there was old leaven among them. What business had it there? "Put away from" not the table of the Lord merely, this he does not say, but "Put away from among yourselves." This is much stronger than expelling from the table. Of course, it implies exclusion from the Lord's table, but from their table too "with such an one, no, not to eat." An ordinary meal, or any such act expressive even in natural things of fellowship with the person thus dishonouring the Lord, is forbidden.

Mark, they must put away. It is not the apostle acting for them; for God took particular care that this case, demanding discipline to the uttermost, should be where the apostle was not. What an admirable instruction for us who have no longer an apostle! None can pretend that it was an assembly where there was a high degree of knowledge or spirituality. The very reverse was the case. The responsibility of discipline depends on our relationship as an assembly to the Lord, not on its changing states. The Corinthians were babes; they were carnal. He who loved them well could not speak of them as spiritual. Nevertheless, this responsibility attached to the very fact that they were members of Christ His body. If saints are gathered to the name of the Lord, and so are God's assembly, if they have faith to take such a position here below, and have the Holy Ghost owned as in their midst, this, and nothing short of this, is their responsibility; nor does the ruined state of the church touch the question, nor can it relieve them from their duty to the Lord. The church at Corinth had soon failed most gravely far and wide. This was the more shameful, considering the brightness of the truth vouchsafed to them, and the striking manifestation of divine power in their midst. The presence of apostles elsewhere in the earth, the beautiful display of Pentecostal grace at Jerusalem, the fact that so short a time had elapsed since they had been brought out of heathenism into their standing in God's grace, all made the present state of the Corinthians so much the more painful; but nothing can ever dissolve the responsibility of saints, whether as individuals or as an assembly. "Put away from among yourselves that wicked person."

Another thing is to be observed, that the Holy Spirit's scale of sin is not that of man. Which of you, my brethren, would have thought of classing a railer with an adulterer? A railer is one who uses abusive language for the purpose of injuring another, not the transient out-breaking of flesh, sad as it is, but provoked it may be, or at any rate, happening through unwatchfulness. The habit of evil speaking stamps him who practises it as a railer; and such a man is unfit for the company of the saints, for God's assembly. It is the old leaven of malice and wickedness. He is unclean. Doubtless the world would not so judge; but this is not the world's judgment. The Corinthians were under the influence of the world. The apostle had already shown that to walk as men is beneath the Christian. Now we see that to walk as the world, no matter how refinedly, ever exposes Christians to act worse than men of the world. God has stamped upon His children the name of Christ; and what does not express His name is inconsistent, not only with the Christian, but with His assembly. They are all as such held responsible, according to the grace and holiness and glory of Christ, for the sin done in their midst, of which they are cognisant. They are bound to keep themselves pure in ways.

There was another case also: brother was going to law with brother. (1 Corinthians 6:1-20) We have no reason to think they had fallen so far as to go to law with those that were not brethren; this would seem to be a lower step still. But brother was going to law with brother, ,and this before the unjust. How often now-a-days one hears, "Well, one expects something better from a brother; and surely he ought to suffer the consequences of his ill-doing." This was just the feeling of the Corinthian plaintiff. What, then, is the weapon that the apostle uses in this case? The dignified place in the glory that God designs for the Christian: "Know ye not that we shall judge the world judge angels?" Were such going before the Gentiles? Thus is seen how practical all truth is, and how God casts the bright light of the approaching day on the smallest matters of the life of today.

Again, there was no quarter in the world where personal purity was more unknown than at Corinth. Indeed, such were the habits of the ancient world, it would only defile the ears and minds of God's children to have any proofs of the depravity in which the world then lay, and that too in its best estate, the wisest and the greatest not excepted, those, alas. whose writings are in the hands of the youth of our day, and more than ever, perhaps, in their hands. Those wits, poets, and philosophers of heathen antiquity lived in habitual, yea, often in unnatural grossness, and thought nothing of it. It is a danger for the saints of God to be tinctured by the atmosphere of the world outside when the first fervour of grace cools, and they begin to take up their old habits. It was certainly so at Corinth.

Accordingly the believers there were betrayed into their former uncleanness of life when the heavenly light got dim. And how does the apostle deal with this? He recalls to them the Holy Spirit's dwelling in them. What a truth, and of what force to the believer! He does not say simply that they were redeemed, though he brings it in also; still less does he merely reason on the moral heinousness of the sin; neither does he cite the law of God that condemned it. He presses upon them that which was proper to them as Christians. It was no question of man, let him be Gentile or Jew, but of a Christian. Thus he sets before them the distinctive Christian blessing the Holy Ghost dwelling in the believer, and making his body (not his spirit but his body) a temple of the Holy Ghost; for here was precisely where the enemy seems to have misled these Corinthians. They affected to think they might be pure in spirit, but do what they liked with their bodies. But, answers the apostle, it is the body which is the temple of the Holy Ghost. The body belongs to the Lord and Saviour; the body, therefore, and not the spirit only, He claims now. No doubt that the spirit be occupied with Christ is a grand matter; but the licentious flesh of man would talk, at any rate, about the Lord, and at the same time indulge in evil. This is set aside by the blessed fact that the Holy Ghost even now dwells in the Christian, and this on the ground of his being bought with a price. Thus the very call to holiness ever keeps the saint of God in the sense of his immense privileges as well as of his perfect deliverance.

1 Corinthians 7:1-40 naturally leads from this into certain questions that had been proposed to the apostle touching marriage and slavery questions which had to do with the various relationships of life. The apostle accordingly gives us what he had learned from the Lord, as well as what he could speak of as a commandment of the Lord, distinguishing in the most beautiful manner, not between inspired and non-inspired, but between revelation and inspiration. All the word is inspired; there is no difference as to this. There is no part of Scripture that is less inspired than another. " All (every) scripture is given by inspiration of God;" but all is not His revelation. We must distinguish between parts revealed and the whole inspired. When a thing is revealed of God, it is absolutely new truth, and of course is the commandment of the Lord. But the inspired word of God contains the language of all sorts of men, and very often the conversation of wicked men nay, of the devil I need not say that all this is not a revelation; but God communicates what Satan and wicked men say (as for instance Pilate's words to our Lord and the Jews). None of these evidently was that which is called a revelation; but the Holy Ghost inspired the writers of the book to give us exactly what each of these said, or revealed what was in the mind of God about them. Take, for example, the book of Job, in which occur the sayings of his friends. What intelligent reader could think that they were in any way authorised communicators of the mind of God? They say sometimes very wrong things, and sometimes wise, and often things that do not in the smallest degree apply to the case. Every word of the book of Job is inspired; but did all the speakers utter necessarily the mind of God? Did not one of the speakers condemn one or other of the rest? Need one reason on such facts? This, no doubt, makes a certain measure of difficulty for a soul at the first blush; but on maturer consideration all becomes plain and harmonious, and the word of God is enhanced in our eyes.

And so it is in this chapter, where the apostle gives both the commandment of the Lord, and his own matured spiritual judgment, which he expressly says was not the commandment of the Lord. Still he was inspired to give his judgment as such. Thus the whole chapter is inspired, one part of it just as much as another. There is no difference in inspiration. What was written by the different inspired instruments is of God as absolutely as if He had written it all without them. There is no degree in the matter. There can be no difference in inspiration. But in the inspired word of God there is not always revelation. Sometimes it is a record which the Spirit gave a man to make of what he had seen and heard, sometimes he recorded by the Spirit what no man could have seen or heard. Sometimes it was a prophecy of the future, sometimes a communication of God's present mind according to His eternal purpose. But all is equally and divinely inspired.

The apostle then lays down at least as far as may be here briefly sketched that while there are cases where it is a positive duty to be married, undisguisedly there was a better place of undivided devotedness to Christ. Blessed is he who is given. thus to serve the Lord without let: still it must be the gift of God. The Lord Jesus had laid down the same principle Himself. InMatthew 19:1-30; Matthew 19:1-30, it is needless to say, you have the selfsame truth in another form.

Again, while the Lord employs the apostle thus to give us both His own commandment and His mind, the general principle is stated as to the relationships of life. It is broadly laid down that one should remain in that condition in which he is called, and for a very blessed reason. Supposing one were a slave even, he is already, if a Christian, a freeman of Christ. You must remember that in these days there were everywhere bondmen: those that then ruled the. world took them from all classes and all countries There were bondmen highly educated, and once in a high position of life. Need it be said that often these bondmen rose up against their cruel masters? The very knowledge of Christ, and the possession of conscious truth, if grace did not counteract mightily, would tend to increase their sense of horror at their position. Suppose, for instance, a refined person, with the truth of God communicated to his soul, was the slave of one living in all the filth of heathenism, what a trial it would be to serve in such a position! The apostle urges the truth of that liberty in Christ which Christendom has well-nigh forgotten that if I am Christ's servant I am emancipated already. Match if you can the manumission he has got. Twenty millions will procure no such emancipation. At the same time, if my master allows me liberty, let me use it rather. Is it not a remarkable style of speech and feeling? The Christian, even if a slave, possesses the best freedom after all: anything else is but circumstantial. On the other hand, if you are a freeman, take care how you use your liberty: use it as the Lord's bondman. The freeman is reminded of his bondmanship; the bondman is reminded of his freedom. What a wonderful antithesis of man is the Second Man! How it traverses all the thoughts, circumstances, and hopes of flesh!

Then he brings before us the different relationships at the end of the chapter, as they are affected by the coming of the Lord. And there is nothing which shows more the importance of that hope as a practical power. There is not only the direct but the indirect allusion when the heart is filled with an object; and the indirect is a yet stronger witness of the place it holds than the direct. A mere hint connects itself with that which is your joy and constant expectation; whereas when a thing is little before the heart you require to explain, prove, and insist upon it. But this chapter brings vividly before them how all outward things pass away, even the fashion of this world. Time is short. It is too late either to make much of scenes so changing, or to seek this thing or that here below with such a morrow before our eyes. Hence he calls on those who had wives to be as those who had none, on those who were selling and buying to be above all the objects that made up the sum of business. In short, he puts Christ and His coming as the reality, and all else as the shadows, transitions, movements of a world that even now crumbles underneath us. No wonder that he follows all up at the end with his own judgment, that the man most blessed is he who has the least entanglement, and is the most thoroughly devoted to Christ and His service.

Next in 1 Corinthians 8:1-13 he begins to take up another danger for the Corinthian saints. They had the sound of the truth ringing in their ears; and assuredly there are few sounds sweeter than the liberty of the Christian. But what is more liable to abuse? They had abused power to self-exaltation; they were now turning liberty to license. But there is a solemn fact which none can afford to forget as to both power and liberty that without responsibility nothing is more ruinous than either. Herein lay the sad failure of these saints. In the sense of responsibility they were utterly wanting They seem to have forgotten completely that the Lord from whom the liberty had come is the One in whose sight, and for whose glory, and according to whose will, all power was to be used. The apostle recalls them to this; but he takes up their license in going into heathen temples, and eating things offered to idols, not first of all on the high ground of the Lord, but on account of their brethren. In their boasted liberty, and because they knew an idol was nothing, they considered that they might go anywhere, and do what they pleased. Nay, not so, cries the apostle; you must consider your brother. There is many a disciple who, far from knowing how vain idolatry is, thinks a good deal of the idol. Thus, you that know so much, if you make light of going here and there, will induce other disciples to follow your steps who may slip into idolatry through it, and thus a brother perish for whom Christ died; and what is the liberty of one who is instructed may prove the extreme ruin of one who is equally a believer in the Lord. Thus he looks at the thing in its full character and ultimate tendency if unchecked. Grace, as we know, can arrest these tendencies, and avert the evil results.

In 1 Corinthians 9:1-27 he interrupts the course of his argument by an appeal to his own place as an apostle. Some were beginning to question his apostolate. It was not that he in the slightest degree forgot his call by God's will to that special service; neither was he insensible to the blessed liberty in which he was serving the Lord. He could lead about a sister-wife like another; he had foregone this for the Lord's sake. He could look for support from the church of God; he preferred to work with his own hands. So in the second epistle to the Corinthians he begs them to forgive the wrong; for he would not accept anything from them. They were not in a condition to be entrusted with such a gift. Their state was such, and God had so overruled it in His ways, that the apostle had received nothing from them. This fact he uses in order to humble them because of their pride and licentiousness.

The course of this chapter then touches on his apostolic place, and at the same time his refusal to use the rights of it. Grace can forego all questions of right. Conscious of what is due, it asserts rights for others, but refuses to use them for itself. Such was the spirit and the faith of the apostle. And now he shows what he felt as to practical state and walk. Far from being full of his knowledge, far from only using his place in the church for the assertion of his dignity and for immunity from all trouble and pain here below, he on the contrary was as one under the law to meet him that was under it; he was as a Gentile to meet him that was free from law (that is, a Gentile). Thus he was a servant of all that he might save some. Besides, he lets them know the spirit of a servant, which was so lacking in the Corinthians in spite of their gifts; for it is not the possession of a gift, but love which serves and delights in service. The simple fact of knowing that you have a gift may and often does minister to self-complacency. The grand point is to have the Lord before you, and when others are thought of, it is in the love which has no need to seek greatness, or to a et it. The love of Christ proves its greatness by serving others.

This, then, was the spirit of that blessed servant of the Lord. He reminds them of another point that he was himself diligent in keeping his body in subjection. He was like a man with a race that was going to be run, and who gets his body into training. He puts this in the strongest way, "Lest that by any means, when I have preached to others, I myself should be a castaway." Mark the tact of the apostle. When he has something discreditable to say, he prefers to say it about himself; when he has something pleasing to say, he loves to put it with regard to others. So here he says, "Lest I myself become a castaway," not " you." He meant their profit, no doubt; his aim was for them to have their own consciences searched by it. If Paul even was exercising himself to have a conscience void offence; if Paul was keeping his body in subjection, how much more did these men need it? They were abusing all the comfort that Christianity brings, to live at ease and play the gentleman, if one may speak according to modern language. They had not entered in the smallest degree into the spirit of the moral glory of Christ humbled here below. They had dislocated the cross from Christianity. They had severed themselves from the power of service. Thus they were in the utmost possible jeopardy; but the apostle, who had the blessedness of Christ before him, and the fellowship of His sufferings is scarce another had like him, even he used all diligence of heart, and held a tight rein over himself. Faithful man as he was, he allowed himself none of these licenses. Liberty indeed he prized, but it was not going here and there to feasts of idols. He was free to serve Christ, and time was short: what had such an one to do with heathen temples?

Thus he wants them to feel their danger, but first of all he begins with himself. He was free but watchful; and he was jealous over himself, the greater the grace shown him. It was not that he in the smallest degree doubted his security in Christ, as some so foolishly say; or that such as have eternal life may lose it again. But it is plain that men who merely take the place of having eternal life may, and often do, abandon that place. Those who have eternal life prove it by godliness; those who have it not prove the lack of it by indifference to holiness, and lack of that love which is of God. So the apostle shows that all his knowledge of the truth, far from making him careless, prompted him to yet greater earnestness, and to daily denial of himself. This is a very important consideration for us all (I press it more especially on the young in such a day as this); and the greater the knowledge of the saints, the more they need to keep it in view.

The apostle draws their attention to another warning in the history of Israel. These had eaten of the same spiritual meat, for so he calls it; they had the heaven-sent manna, had drunk of the same spiritual drink; yet what became of them? How many thousands of them perished in the wilderness? The apostle is approaching far closer to their state. He began with application to his own case, and now he points to Israel as a people sanctified to Jehovah. At length the word is, "Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man; but God is faithful." This was a great comfort, but it was also a serious caution. "God is faithful who will not suffer you to be tempted above that ye are able." It is in vain, therefore, to plead circumstances as an excuse for sin. "But [He] will, with the temptation, also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry." He makes it plain that he is, with characteristic address, dealing with their little-exercised consciences from the statement of his own earnest vigilance over his ways, and then from the sad and solemn history of Israel judged of the Lord. Thus, too, he goes forward into new ground, the deeper spiritual motives, the appeal to Christian affection as well as to faith. The cup of blessing which we bless, is it not the communion of the blood of Christ? He begins with that which most nearly touches the heart. It would have been an order more natural, if one may so say, to speak of the body of Christ; as we know in the Lord's supper habitually, there is that which brings before us first the body and then the blood. The departure from what may be called the historical order makes the emphasis incomparably greater. More than that, the first appeal is founded on the blood of Christ, the answer of divine grace to the deepest need of a soul found in its guilt before God and covered with defilement. Was this to be slighted? "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" He does not here say, "the blood" or the "body of the Lord." This we find in 1 Corinthians 11:1-34; but it is here Christ, because it becomes a question of grace. "The Lord" brings in the idea of authority. This, then, is evidently an immense advance in dealing with the subject. Accordingly he now develops it, not on the ground of injury to a brother, but as a breach of fellowship with such a Christ, and indifference to His immense love. But he does not forget His authority: "Ye cannot drink the cup of the Lord and the cup of demons; ye cannot be partakers of the Lord's table and of the table of demons." It is not simply the love of Christ, but His full authority as the Lord. The apostle contrasts two mighty powers that were contesting demons, on the one hand, a power stronger than man, struggling as to him here below; and, on the other hand, there was the Lord that had shed His blood for them, but the Lord of all who should judge quick and dead. Hence he follows up with a comprehensive and simple principle, but full of liberty withal, that in going into the market you need ask no questions. If I do not know that the food has been connected with idols, the idol is nothing to me; but the moment I know it, it is no longer the question of an idol but a demon; and a demon, be assured, is a very real being indeed. Thus what the apostle insists on amounts to this, that their vaunted knowledge was short indeed. Whenever a person boasts, you will in general find. that he particularly fails precisely where he boasts most. If you set up for great knowledge, this will be the point in which you may be expected to break down. If you set up for exceeding candour, the next thing we may well dread to hear is that you have played very false. The best thing is to see that we give ourselves credit for nothing. Let Christ be all our boast. The sense of our own littleness and of His perfect grace is the way, and the only way, to go on well. "This is the victory that overcometh the world, even our faith. Who is he that overcometh, but he that believeth that Jesus is the Son of God?"

Then in 1 Corinthians 11:1-34 we enter on another point. It would seem that the sisters at Corinth gave them a deal of trouble, and that they had forgotten entirely their due relative place. No doubt the men were at least as much to blame. It is hardly possible that women should ever put themselves forward in the church unless Christian men have deserted their true, responsible position and public action. It is the man's place to guide; and although women may assuredly be far more useful in certain cases, still, unless the man guides, what an evident departure from the order God has assigned to them both! How complete a desertion of the relative position in which they were placed from the first! Thus it was at Corinth. Among the heathen, women played a most important part, and in no quarter of the world, perhaps, so prominent a one as there. Need it be said that this was to their deep shame? There was no city in which they were so degraded as that in which the attained such conspicuous and unnatural prominence. And how does the apostle meet this new feature? He brings in Christ. This is what decides all. He affirms the everlasting principles of God, and he adds that which has so brightly been revealed in and by Christ. He points out that Christ is the image and the glory of God, and that the man stands in an analogous place as connected with and distinguished from the woman. That is to say, the woman's place is one of unobtrusiveness, and in fact, she is most effective where she is least seen. The man, on the contrary, has a public part a rougher and ruder task, no doubt one that may not at all bring into play the finer affections, but which demands a calmer and more comprehensive judgment. The man has the duty of the outward rule and administration.

Accordingly he marks the first departure from what was right by the woman's losing the sign of her subjection. She was to have a covering, on her head; she was to have that which indicated as a sign that she was subject to another. The man seemed to have failed just in the opposite way; and although this may seem a very little thing, what a wonderful thing it is, and what power it shows, to be able to combine in the same epistle eternal things and the very smallest matter of personal decorum, the wearing of long hair or short, the use of a covering on the head or not! How truly it marks God and His word!! Men. would scorn to combine them both in the same epistle; it seems so petty and so incongruous. But it is the littleness of man which calls for big matters to make him important; but the smallest things of God have significance when they bear on the glory of Christ, as they always do. In the first place, it was out of order that a woman should prophesy with her head uncovered; man's place was to do so. He was the image and the glory of God. The apostle connects it all with first principles, going up to the creation of Adam and Eve in a very blessed manner, and above all bringing in the second Man, the last Adam. Did they think to improve on both?

The latter part of the chapter takes up not the relative place of the man and the woman, but the supper of the Lord, and so the saints gathered together. The first part of it, as is evident, has nothing to do with the assembly, and thus does not dispose of the question whether a woman should prophesy there. In fact, nothing is said or implied in the early verses of the assembly at all. The point primarily mooted is of her prophesying after the manner of a man, and this is done with the greatest possible wisdom. Her prophesying is not absolutely shut out. If a woman has a gift for prophecy, which she certainly may have as well as a man, for what is it given of the Lord but for exercise? Certainly such an one ought to prophesy. Who could say the gift of prophecy given to a woman is to be laid up in a napkin? Only she must take care how she does exercise it. First of all, he rebukes the unseemly way in which it was done the woman forgetting that she was a woman, and the man that he is responsible not to act as a woman. They seem to have reasoned in a petty way at Corinth, that because a woman has a gift no less than a man, she is free to use the gift just as a man might. This is in principle wrong; for after all a woman is not a man, nor like one officially, say what you please. The apostle sets aside the whole basis of the argument as false; and we must never hear reasoning which overthrows what God has ordained. Nature ought to have taught them better. But he does not dwell on this; it was a withering rebuke even to hint at their forgetfulness of natural propriety.

Then, in the latter verses, we have the supper of the Lord, and there we find the saints expressly said to be gathered together. This naturally leads the way to the spiritual gifts that are treated of in1 Corinthians 12:1-31; 1 Corinthians 12:1-31. As to the supper of the Lord, happily I need not say many words to you. It is, by the great mercy of God, familiar to most of us; we live, I may say, in the enjoyment of it, and know it to be one of the sweetest privileges God vouchsafes us here below. Alas! this very feast had furnished occasion, in the fleshly state of the Corinthians, to a most humiliating abuse. What led to it was the Agape, as it was styled; for in those days there was a meal which the Christians used to take together. Indeed, the social character of Christianity never can be overlooked without loss, but in an evil state it is open to much abuse. Everything that is good may be perverted; and it never was intended to hinder abuse by extinguishing that which was only to be maintained aright in the power of the Spirit of God. No rules, no abstinence, no negative measures, can glorify God, or make His children spiritual; and it is only by the power of the Holy Ghost in producing a sense of responsibility to the Lord as well as of His grace that saints are duly kept. So it was then at Corinth, that the meeting for the Lord's Supper became mingled with an ordinary meal, where the Christians ate and drank together. They were glad to meet at any rate, originally it was so, when love was gratified with the company of each other. Being not merely young Christians, but unwatchful and then lax, this gave rise to sad abuse. Their old habits re-asserted their influence. They were accustomed to the feasts of the heathen, where people thought nothing whatever of getting drunk, if it was not rather meritorious. It was in some of their mysteries considered a wrong to the god for his votary not to get drunk, so debased beyond all conception were the heathen in their notions of religion.

Accordingly these Corinthian brethren had by little and little got on until some of them had fallen into intemperance on the occasion of the Eucharist; not, of course, simply by the wine drank at the table of the Lord, but through the feast that accompanied it. Thus the shame of their drunkenness fell upon that Holy Supper; and hence the apostle regulated, that from that time forward there should be no such feast coupled with the Lord's Supper. If they wished to eat, let them eat at home; if they came together in worship, let them remember it was to eat of the Lord's body, and to drink of the Lord's blood. He puts it in the strongest terms. He does not feel it needful or suitable to speak of "the figure" of the Lord's body. The point was to make its grace and holy impressiveness duly felt. It was a figure, no doubt; but .still, writing to men who were at least wise enough to judge aright here, he gives all its weight, and the strongest expression of what was meant. So Jesus had said. Such it was in the sight of God. He that partook undiscerningly and without self-judgment was guilty of the body and blood of the Lord Jesus. It was a sin against Him. The intention of the Lord, the true principle and practice for a saint, is to come, examining his ways, trying his springs of action, putting himself to the proof; and so let him eat (not stay away, because there is much discovered that is humbling). The guard and warning is, that if there be not self-judgment, the Lord will judge. How low is the state of things to which all saints tend, and not the Corinthians only! There ought to have been, I suppose, an interposition of the church's judgment between the Christian's lack of self-judgment and the Lord's chastenings; but, alas! man's duty was altogether lacking. It was from no want of gifts. They had no sense of the place God designed self-judgment to hold; but the Lord never fails.

In 1 Corinthians 12:1-31 accordingly, the apostle enters on a full statement of these spiritual powers. He shows that the distinctive feature of that which the Spirit of God leads to is the confession, not exactly of Christ, but of Jesus as Lord. He takes the simplest and most necessary ground that of His authority. This is observable in verse 3: "Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed, and that no man can say that Jesus is the Lord but by the Holy Ghost." Impossible that the Spirit should dishonour, yea, that He should not exalt, Him who humbled Himself for God's glory. "Now, there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God that worketh all in all." They had forgotten all this. They were pre-occupied with human thoughts, with this clever Jew and that able Gentile. They had lost sight of God Himself working in their midst. The apostle points out that if there were different services, if distinct gifts to one and another, it was for the common good of all. He illustrates the nature of the church as a body with its various members subserving the interests of the body and the will of the head. "By one Spirit were we all baptized into one body;" it is not the Holy Ghost merely making many members, but "one body." Accordingly he confronts with this divine aim their misuse of their spiritual powers, independence one of another, disorder as to women, self-glorification, and the like, as we see in1 Corinthians 14:1-40; 1 Corinthians 14:1-40 the detail. He presses that the least comely members, those that are least seen, may be of more importance than any others; just as in the natural body some of the most vital parts are not even visible. What would a man do without a heart, or liver, or lungs? So in the spiritual body there are members which are most important and not seen at all. But men are apt to value most those which make a showy appearance. Thus he rebukes the whole tenor and spirit of Corinthian vanity; at the same time he maintains their place of blessing and responsibility to the last. After all their faults he does not hesitate to, say, "Now ye are the body of Christ." This way of dealing with souls has been grievously enfeebled in the present day. Grace is so feebly known, that the first thought you will find amongst godly people is what they ought to be; but the ground and weapon of the apostle Paul is what they are by God's grace. "Ye are the body of Christ, and members in particular; and God hath set some in the church." It was far from his mind in the least to deny it. Observe here an important use of the expression, "the church." It cannot be the local assembly, because, looking at Corinth, no apostles were there. Whatever might be the providential arrangements outside in the world, he is looking at the assembly of God here on earth; and it is the assembly as a whole, the Corinthian assembly being, as every true assembly is, a kind, of representative, of the church universally. It is the church of God here below; not merely churches, though that was true also.

Thus we can look at what the church will be by-and-by glorified and absolutely perfect. We can also look at a particular local assembly. Besides there is this most important sense of the church never to be forgotten namely, that divine institution viewed as a whole on. earth. Members of Christ no doubt compose it; but there is His body, the assembly as a whole, in which God works here below. Such is the reason why we do not find in this epistle evangelists or pastors, because it is not a question of what is needed to bring souls in or lead them on. He looks at the church as a thing already, subsisting as the witness of the power of God before men. Therefore it was not at all necessary to dwell on those gifts which are the fruit of Christ's love to and cherishing of the church. It is regarded as a vessel of power for the maintenance of God's glory, and responsible for this here below. Therefore tongues miracles, healings, the use of outward powers, are largely dwelt on here.

But we pass on to another and a still more important theme, a wonderfully full picture even for God's word, that most perfect and beautiful unfolding of divine love which we have in 1 Corinthians 13:1-13. After all, if the Corinthians had coveted gifts, they had not coveted the best But even if we may desire the best gifts, there is better still; and the best of all is charity love. Accordingly we have this in the most admirable manner brought out both in what it is and in what it is not, and that too as corrective of the wrong desires of the Corinthians, and the evil spirit which had manifested itself in the exercise of their gifts; so that what seems to be an interruption is the wisest of parentheses between chapter 12, which shows us the distribution of gifts and their character, and chapter 14, which directs the due exercise of gifts in the assembly of God. There is but one safe motive-power for their use, even love. Without it even a spiritual gift only tends to puff up its owner, and to corrupt those who are its objects.

Hence 1 Corinthians 14:1-40 thus opens: "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy." And why? Prophecy seemed to be somewhat despised amongst the Corinthians. Miracles and tongues were liked, because these made themselves of importance. Such wonders made men stare, and drew general attention to those who were invested evidently with a superhuman energy. But the apostle lays it down, that the gifts which suppose the exercise of spiritual understanding have a far higher place. He himself could speak more tongues than they all. It need hardly be added that he did more miracles than any of them. Still, what he valued most was prophesying. We must not suppose that this gift simply means a man preaching. Prophesying never means preaching. More than this, prophesying is not simply teaching. It, no doubt, is teaching; but it is a good deal more. Prophesying is that spiritual application of the word of God to the conscience which puts the soul in His presence, and makes manifest as light to the hearer the mind of God. There is a great deal of valuable teaching, exhortation, and application, that has no such character. It is all very true, but it does not put the soul in the presence of God; it gives no such absolute certainty of God's mind flashing on the condition and judging the state of the heart before Him. I do not speak now of the unconverted, though prophesying might affect such as well as the converted. The direct object of it was, of course, the people of God; but in the course of the chapter the unbeliever is shown coming into the assembly and falling on his face, and owning that God was among them of a truth. Such is the genuine effect. The man finds himself judged in the presence of God.

There is no need to enter into all that this chapter brings before us, but it may be well to observe that we have giving of thanks and blessing, as well as singing and prayer. Prophesying and the rest are brought in as all pertaining to the Christian assembly. What was not directly edifying, as speaking in a tongue, is forbidden unless one could interpret. I doubt very much whether there was any revelation after the scheme of Scripture was complete. To suppose anything revealed, when that which is commonly called the canon was closed, would be an impeachment of God's purpose in it. But till the last portion of His mind was written down in a permanent form for the church, we can quite understand His goodness in allowing a special revelation now and then. This gives no warrant to look for anything of the sort at any time subsequent to the completion of the New Testament. Again, it is plain from this that there are certain modifications of the chapter. Thus so far it is true that if anything has, through the will of God, terminated (for instance, miracles, tongues, or revelations), it is evident that such workings of the Spirit ought not to be looked for; but this does not in the smallest degree set aside the Christian assembly or the exercise according to God's will of what the Spirit still distinctly gives. And undoubtedly He does continue all that is profitable, and for God's glory, in the present state of His testimony and of His church here below. Otherwise the church sinks into a human institute.

In the end of the chapter a very important principle is laid down. It is vain for people to plead the mighty power of God as an excuse for anything disorderly. This is the great difference between the power of the Spirit and the power of a demon. A demon's power may be uncontrollable: chains, fetters, all the power of man outside, may utterly fail to bind a man who is filled with demons. It is not so with the power of the Spirit of God. Wherever the soul walks with the Lord, the power of the Spirit of God on the contrary is always connected with His word, and subject to the Lord Jesus. No man can rightly pretend that the Spirit forces him to do this or that unscripturally. There is no justification possible against Scripture; and the more fully the power is of God, the less will a man think of setting aside that perfect expression of God's mind. All things therefore are to be done decently and in order an order which Scripture must decide. The only aim, as far as we are concerned, that God endorses, is that all be done to edification, and not for self-display.

The next theme (1 Corinthians 15:1-58) is a most serious subject doctrinally, and of capital importance to all. Not only had the devil plunged the Corinthians into confusion upon moral points, but when men begin to give up a good conscience, it is no wonder if the next danger is making shipwreck of the faith. Accordingly, as Satan had accomplished the first mischief among these saints, it was evident the rest threatened soon to follow. There were some among them who denied the resurrection not a separate state of the soul, but the rising again of the body. In fact the resurrection must be of the body. What dies is to be raised. As the soul does not die, "resurrection" would be quite out of place; to the body it is necessary for God's glory as well as man. And how does the apostle treat this? As he always does. He brings Christ in. They had no thought of Christ in the case. They seem to have had no wish to deny the resurrection of Christ; but should not a Christian have at once used Christ to judge all by? The apostle at once introduces His person and work as a test. if Christ did not rise, there is no resurrection, and therefore no truth in the Gospel; "your faith is vain: you are yet in your sins." Even they were quite unprepared for so dreadful a conclusion. Shake the resurrection and Christianity goes. Having reasoned thus, he next points out that the Christian waits for the time of joy and glory and blessing for the body by-and-by. To give up resurrection is to surrender the glorious hope of the Christian, and to be the most miserable of men.. For what could be more cheerless than to give up all present enjoyment without that blessed hope, for the future at Christ's coming? Thus strongly was the whole complex nature of man before the apostle's mind in speaking of this hope of blessedness by-and-by.

Then, somewhat abruptly, instead of discussing the matter any more, he unfolds a most weighty revelation of truth "But now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the. resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." True, the kingdom is not yet come for which we are waiting, but it 'will come. See how all truth hangs together, and how Satan labours to make a consistency in error. He knows the weakness of man's mind. Nobody likes to be inconsistent. You may be dragged into it, but you are never comfortable when you have a sense of inconsistency about you. Hence, after one. error gains empire over the mind of man, he is ready to embrace others just to make all consistent.

Such was the danger here among the Corinthians. They had been offended by the apostle's supreme indifference to all that is of esteem among men. His habits of speech and life were not at all up to the mark that they supposed seemly before the world in a servant of God. Out of this fertile root of evil has the clergy grown. It has been the effort to acquire as much refinement as possible. Holy orders make a man a sort of gentleman if he was not so before. This seems to have been at work in, the minds of these critics of the apostle. Here we find what lay at the bottom of the matter. There is generally a root of evil doctrine where you find people wrong in practice. At any rate, where it is a deliberate, persistent, and systematic error, it will not be merely a practical one, but have a root deep underneath. And this was what now came out at Corinth. It was feebleness about that which, after all, lies at. the very foundation of Christianity. They did not mean to deny the person of Christ or His condition as risen from the dead; but, this is what the enemy meant, and into this their wrong notion tended to drift them. The next step, after denying resurrection for the Christian, would be to deny it about Christ. And here the apostle does not fail to rebuke them, and in a manner trenchant enough. He (exposes the stupidity of their questions, wise as they flattered themselves to be. How? It is always the danger of man that he is not content to believe; he would like first of all to understand. But this is ruinous in divine things, which are entirely outside sense and reason. All real understanding for the Christian is the fruit of faith.

The apostle does not hesitate in apostrophising the unbeliever, or at any rate, the errorist he has in view, to expose his folly. "Thou fool," says he, "that which thou sowest is not quickened except it die." Thus the strongest possible censure falls on these Corinthians, and this for the very matter in which they plumed themselves. Human reasoning is poor indeed outside its own sphere. However, he is not content merely with putting down their speculations; he brings in subsequent and special revelation. The previous part of the chapter had pointed out the connection of Christ's resurrection with our resurrection, followed by the kingdom which finally gives place in order that God may be all in all. In the latter part of the chapter he adds what had not been explained hitherto, From the early portion we should not have known but that all saints die, and that all rise at Christ's coming. But this would not be the full truth. It is most true that the dead in Christ rise, of course, but this does not explain about the living saints. He had vindicated the glorious character of the resurrection; he had proved how fundamental, and momentous, and practical, is the truth that the body is to be raised again, which they were disposed to deny as though it were a low thing, and useless even if possible. They imagined the true way to be spiritual was to make much of the spirit of man. God's way of making us spiritual is by a simple but strong faith in the resurrection-power of Christ; look to His resurrection as the pattern and spring of our own. Then at the last he adds that he would show them a mystery. On this I must just say a few words in order to develop its force.

The resurrection itself was not a mystery, The, resurrection of just and unjust was a well-known Old Testament truth. It might be founded on Scriptures comparatively few, but it was a fundamental truth of the Old Testament, as the apostle Paul lets us hear in his controversy with the Jews in the Acts of the Apostles. In fact, the Lord Jesus also assumes the same thing in the gospels. But if the raising of the dead saints was known, and even the raising of the wicked dead, the change of the living saints was a truth absolutely unrevealed. Up to this it was not made known, It was a New Testament truth, as this indeed is what is meant by a "mystery." It was one of those, truths that were kept secret in the Old Testament, but now revealed not so much a thing difficult to comprehend when stated, as a thing not revealed before. "And behold," says he, "I show you a mystery. We shall not all sleep, but we shall all be changed." Evidently this supports and confirms, while it might seem an exception to, the resurrection; but, in point of fact, it gives so much the more force and consistency to the rising of the dead in a very unexpected way. The general truth of the resurrection assuredly does put the sentence of death on all present things to the believer, showing that the earth cannot rightly be the scene of his enjoyment, where all is stamped with death, and that he must wait for the resurrection power of Christ to be applied before he enters the scene where the rest of God will be our rest, and where there will be nothing but joy with Christ, and even this earth will behold Christ and His saints reigning over it till the eternal day. The addition to this of the New Testament truth of the chance gives immense impressiveness to all, and a fresh force, because it keeps before the Christian the constant expectancy of Christ. "Behold, I show you a mystery" not now that the dead in Christ shall rise, but "we," beginning with the "we" "we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; for this corruptible must put on incorruption, and this mortal shall put on immortality." And "therefore," as he closes with the practical deduction from it all, "my beloved brethren, be ye steadfast, unmovable, always abounding in the work, of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

The last chapter is now before us, in which the apostle lays down a weighty exhortation as to collections for the saints. He puts it on the ground of their being prospered in any degree, and connects it with the special day of Christian enjoyment, when they gather together for the communion of saints. "Upon the, first day of the week let every one of you lay by in store as he has been prospered, that there be no gatherings when I come." Need it be said how human influence has dislocated the truth there? No doubt this was precisely what the apostle, or the Holy Ghost rather, discerned to be at work at Corinth, the same mistake that has wrought so malignantly in Christendom; that is to say, personal rank, learning, eloquence, or a great name (as of an apostle for instance), invoked to call out the generosity of the saints (perhaps, even of the world), and increase the proceeds by all these or like means.

But is there not another danger? Is there no snare for you, beloved brethren? When persons are more or less free from the ordinary incubus of tradition, when they are not so much under the influence of excitement, and of those appeals to the love of being known and of pleasing this or that man, or the cause, or any of those human motives that often do operate, I apprehend that they are exposed to danger in a wholly opposite direction. Do we sufficiently make it a matter of personal responsibility to the Lord, everyone of us, to give, and that in connection with the first day of the week and its blessed surroundings and objects, when we meet at His table? Do we every one of us give as we are prospered by the way? It is very well to keep clear of human influence, but let us see to it that we do not forget that "the Lord has need" of our giving for the purposes He loves here below. And of this I am sure, that if we have rightly cast aside mere human calls, and if we do thank God for the deliverance from worldly influence, and from the power of custom, public opinion, etc., it would be a deep reproach if we did not do double as much now, under the grace that confides in us, as we used to do under the law that used to govern us. Your own consciences must answer whether you can meet the Lord about this matter. I believe that we are in no small danger of settling down in the conviction that our old way was quite wrong, and simply keeping the money in our pockets. It does seem to me, I confess, that bad as human pressure may be in order to raise money, bad as may be a variety of earthly objects in this way or that, bad as a worldly lavish expenditure is, after all, a selfish personal keeping to ourselves of what we have is the worst thing of all. I am quite persuaded that the danger of the saints of God who have been brought outside the camp lies here, lest, delivered from what they know to be wrong, they may not seek in this an exercised conscience. Standing in the consciousness of the power of God's grace, they need to be continually looking out that they be devoted to Him. To cease doing what was done in a wrong way, and sometimes for wrong ends too, is not enough. Let there be zealous and vigilant exercise of soul, and enquiry how to carry out right objects in right ways, and so much the more, if indeed a simpler, fuller knowledge of God's grace and of Christ's glory has been given us.

Then we have various forms of ministry noticed. It is not here gifts as such, but persons devoted to labouring in the Lord; for there is a difference between the two things, as this chapter shows us strikingly. For instance, the apostle himself comes before us in ministry with his especial gift and position in the church. Then again, Timothy is there, his own son in the faith, not only an evangelist, but with a charge over elders at length, to a certain extent acting occasionally for the apostle Paul. Again, we have the eloquent Alexandrian thus introduced: "As touching our brother Apollos I greatly desired him to come unto you, but his will was not at to come at this time." How delicate and considerate the grace of Paul who wished Apollos to go to Corinth then, and of Apollos who wished not to go under the circumstances! On the face of the case we have the working of liberty and responsibility in their mutual relations; and the apostle Paul is the very one to tell us that Apollos's will was not to go as he himself wished at this time. It was no question of one in a place of worldly superiority regulating the movements of another of subordinate degree. The apostle did express his strong desire for Apollos to go; but Apollos must stand to his Master, and be assured that he was using a wisdom greater than that of man's. Finally, we observe another character of service lower down in "the house of Stephanas." This was a simpler case and a humbler position, but very real before God, whatever the danger of being slighted of men. Hence, I think, the word of exhortation "I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,)" etc. They gave themselves up in an orderly manner to this work. "That ye submit yourselves," not merely to Timothy or to Apollos, but to such, to the simple-hearted Christian men whose desire was to serve the Lord with the measure of power they had, and this proved by their persevering labour. Undoubtedly, in the midst of the difficulties of the church, in the face of the oppositions and disappointment, manifold griefs, enemies, and sources of sorrow and shame, it requires the power of God to go on without being moved by any of these things. It is an easy thing to make a start; but nothing short of the power of God can keep one without wavering at the work in the face of everything to cast down. And this was the question. We may suppose that these Corinthians were troublesome enough. From the statements made in the early part of the epistle it is evident; and so the apostle calls upon them to submit themselves. Evidently there was an unsubject spirit, and those ministered to thought they were just as good as the house of Stephanas. It is good to submit ourselves "unto such, and to every one that helpeth with us and laboureth." I am persuaded, beloved brethren, that it is no impeachment of the blessedness of the brotherhood to maintain the speciality of ministry in the Lord. There can be in these matters no more deplorable error than to suppose that there is not to be this godly submission one toward another, according to the place and power that the Lord is pleased to entrust.

The Lord grant that our souls may hold fast the truth here revealed, and in no general or perfunctory way. All I pretend to now is to give a sketch or combination of the parts of the epistle. But may the word itself, and every part of it, sink into our souls and be our joy, that we may not only take the precious truth of such an epistle as the Romans for the peace and joy of our hearts in believing individually, but also may understand our place by faith as of God's assembly on earth, and with thankful praise as those that call on the name of the Lord ours as well as theirs as those that find ourselves practically in need of such exhortations. The Lord give us His own spirit of obeying the Father.