Study of 1st CORINTHIANS 5:1-2

Introduction
This chapter is entirely occupied with a notice of an offence which existed in the church at Corinth and with a statement of the measures which the apostle expected them to pursue in regard to it. Of the existence of this offence he had been informed, probably by “those of the house of Chloe,” 1 Corinthians 1:11, and there is reason to suppose that they had not even alluded to it in the letter which they had sent to him asking advice; see 1 Corinthians 7:1; compare the Introduction. The apostle 1 Corinthians 5:1 reproves them for tolerating a species of licentiousness which was not tolerated even by the pagans; he reproves them 1 Corinthians 5:2 for being puffed up with pride even while this scandal existed in their church; he ordered them immediately to purify the church by removing the incestuous person 1 Corinthians 5:4-5; and exhorted them to preserve themselves from the influence which a single corrupt person might have, operating like leaven in a mass; 1 Corinthians 5:6-7. Then, lest they should mistake his meaning, and suppose that by commanding them not to keep company with licentious persons 1 Corinthians 5:9, he meant to say, that they should withdraw from all contact with the pagans who were known to be idolaters and corrupt, he says that that former command was not designed to forbid all contact with them, 1 Corinthians 5:9-12; but that he meant his injunction now to extend particularly to such as were professed members of the church; that they were not to cut off all contact with society at large because it was corrupt; that if any person professed to be a Christian and yet was guilty of such practices they were to disown him 1 Corinthians 5:11; that it was not his province, nor did he assume it, to judge the pagan world which was without the church 1 Corinthians 5:12; but that this was entirely consistent with the view that he had a right to exercise discipline within the church, on such as professed to be Christians; and that therefore, they were bound to put away that wicked person.

Verse 1
It is reported - Greek It is heard. There is a rumor. That rumor had been brought to Paul, probably by the members of the family of Chloe, 1 Corinthians 1:11.

Commonly - Everywhere. It is a matter of common fame. It is so public that it cannot be concealed; and so certain that it cannot be denied. This was all offence, he informs us, which even the pagan would not justify or tolerate; and, therefore, the report had spread not only in the churches, but even among the pagan, to the great scandal of religion - When a report obtains such a circulation, it is certainly time to investigate it, and to correct the evil.

That there is fornication - See the note at Acts 15:20. The word is here used to denote incest, because the apostle immediately explains the nature of the offence.

And such fornication … - An offence that is not tolerated or known among the pagan. This greatly aggravated the offence, that in a Christian church a crime should be tolerated among its members which even gross pagans would regard with abhorrence. That this offence was regarded with abhorrence by even the pagans has been abundantly proved by quotations from classic writers. See Wetstein, Bloomfield, and Whitby. Cicero says of the offence, expressly, that “it was an incredible and unheard of crime.” Pro Cluen. 5. 6 - When Paul says that it was not “so much as named among the Gentiles,” he doubtless uses the word ( ὀνομάζεται onomazetai) in the sense of “named with approbation, tolerated,” or “allowed.” The crime was known in a few instances, but chiefly of those who were princes and rulers; but it was no where regarded with approbation, but was always treated as abominable wickedness. All that the connection requires us to understand by the word “named” here is, that it was not tolerated or allowed; it was treated with abhorrence, and it was therefore, more scandalous that it was allowed in a Christian church - Whitby supposes that this offence that was tolerated in the church at Corinth gave rise to the scandals that were circulated among the pagan respecting the early Christians, that they allowed of licentious contact among the members of their churches. This reproach was circulated extensively among the pagan, and the primitive Christians were at much pains to refute it.

That one should have - Probably as his wife; or it may mean simply that he had criminal contact with her. Perhaps some man had parted with his wife, on some account, and his son had married her, or maintained her for criminal contact. It is evident from 2 Corinthians 7:12, that the person who had suffered the wrong, as well as he who had done it, was still alive - Whether this was marriage or concubinage, has been disputed by commentators, and it is not possible, perhaps, to determine. See the subject discussed in Bloomfield.

Verse 2
And ye are puffed up - See the note at 1 Corinthians 4:18. You are filled with pride, and with a vain conceit of your own wisdom and purity, notwithstanding the existence of this enormous wickedness in your church. This does not mean that they were puffed up, or proud on account of the existence of this wickedness, but they were filled with pride notwithstanding, or in spite of it. They ought to have been a humbled people. They should have mourned; and should have given their first attention to the removal of the evil. But instead of this, they had given indulgence to proud feeling, and had become elated with a vain confidence in their spiritual purity. People are always elated and proud when they have the least occasion for it.

And have not rather mourned … - Have not rather been so afflicted and troubled as to take the proper means for removing the offence. The word “mourn” here is taken in that large sense. Ye have not been “so much” afflicted - so troubled with the existence of this wickedness, as to take the proper measures to remove the offender - Acts of discipline in the church should always commence with mourning that there is occasion for it. It should not be anger, or pride, or revenge, or party feeling, which prompt to it. It should be deep grief that there is occasion for it; and tender compassion for the offender.

Might be taken away - By excommunication. He should not, while he continues in this state, be allowed to remain in your communion.

Study of 1st CORINTHIANS 4:12-23

Verse 12
And labour … - This Paul often did. See the note at Acts 18:3; compare Acts 20:34; 1 Thessalonians 2:9. 2 Thessalonians 3:8.

Being reviled - That they were often reviled or reproached, their history everywhere shows. See the Acts of the Apostles. They were reviled or ridiculed as Jews by the Gentiles; and jeered by all as “Nazarenes,” and as deluded followers of Jesus; as the victims of a foolish superstition and enthusiasm.

We bless - We return good for evil. In this they followed the explicit direction of the Saviour; see the note at Matthew 5:44. The main idea in these passages is, that they were reviled, were persecuted, etc. The other clauses, “we bless,” “we suffer it,” etc. seem to be thrown in “by the way” to show how they bore this ill treatment. As if he had said “we are reviled; and what is more, we bear it patiently, and return good for evil.” At the same time, that he was recounting his trials, he was, therefore, incidentally instructing them in the nature of the gospel, and showing how their sufferings were to be borne; and how to illustrate the excellency of the Christian doctrine.

Being persecuted - See the note at Matthew 5:11.

We suffer it - We sustain it; we do not revenge it; we abstain from resenting or resisting it.

Verse 13
Being defamed - Greek, Blasphemed, that is, spoken of and to, in a harsh, abusive, and reproachful manner. The original and proper meaning of the word is to speak in a reproachful manner of anyone, whether of God or man. It is usually applied to God, but it may also be used of people.

We entreat - Either God in their behalf, praying him to forgive them, or we entreat them to turn from their sins, and become converted to God. Probably the latter is the sense. They besought them to examine more candidly their claims instead of reviling them; and to save their souls by embracing the gospel instead of destroying them by rejecting it with contempt and scorn.

We are made - We became; we are so regarded or esteemed. The word here does not imply that there was any positive agency in making them such, but simply that they were in fact so regarded.

As the filth of the earth - It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word “filth” περικαθάρματα perikatharmataoccurs nowhere else in the New Testament. It properly denotes filth, or that which is collected by sweeping a house, or that which is collected and cast away by purifying or cleansing anything; hence, any vile, worthless, and contemptible object. Among the Greeks the word was used to denote the victims which were offered to expiate crimes, and particularly men of ignoble rank, and of a worthless and wicked character, who were kept to be offered to the gods in a time of pestilence, to appease their anger, and to purify the nation. Bretschneider and Schleusner. Hence, it was applied by them to people of the most vile, abject, and worthless character. But it is not certain that Paul had any reference to that sense of the word. The whole force of the expression may be met by the supposition that he uses it in the sense of that filth or dirt which is collected by the process of cleansing or scouring anything, as being vile, contemptible, worthless. So the apostles were regarded. And by the use of the word “world” here, he meant to say that they were regarded as the most vile and worthless men which the whole world could furnish; not only the refuse of Judea, but of all the nations of the earth. As if he had said “more vile and worthless people could not be found on the face of the earth.”

And are the off-scouring of all things - This word ( περίψημα peripsēma) occurs no where else in the New Testament. It does not differ materially from the word rendered “filth.” It denotes that which is rubbed off by scouring or cleaning anything; and hence, anything vile or worthless; or a vile and worthless man. This term was also applied to vile and worthless people who were sacrificed or thrown into the sea as an expiatory offering, as it were to purify the people. Suidas remarks that; they said to such a man, “be then our περίψημα peripsēmaour redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.

Unto this day - Continually. We have been constantly so regarded. See 1 Corinthians 4:11.

Verse 14
To shame you - It is not my design to put you to shame by showing you how little you suffer in comparison with us. This is not our design, though it may have this effect. I have no wish to make you ashamed, to appear to triumph over you or merely to taunt you. My design is higher and nobler than this.

But as my beloved sons - As my dear children. I speak as a father to his children, and I say these things for your good. No father would desire to make his children ashamed. In his counsels, entreaties, and admonitions, he would have a higher object than that.

I warn you - I do not say these things in a harsh manner, with a severe spirit of rebuke; but in order to admonish you, to suggest counsel, to instil wisdom into the mind. I say these things not to make, you blush, but with the hope that they may be the means of your reformation, and of a more holy life. No man, no minister, ought to reprove another merely to overwhelm him with shame, but the object should always be to make a brother better; and the admonition should be so administered as to have this end, not sourly or morosely, but in a kind, tender, and affectionate manner.

Verse 15
For though ye have ten thousand instructors - Though you may have or though you should have. It matters not how many you have, yet it is still true that I only sustain the relation to you of spiritual father, and whatever respect it is proper for you to have toward them, yet there is a special right which I have to admonish you, and a special deference which is due to me, from my early labors among you, and from the fact that you are my spiritual children.

Instructers - Greek: pedagogues; or those who conducted children to school, and who superintended their conduct out of school hours. Hence, those who had the care of children, or teachers (in general). It is then applied to instructors of any kind.

In Christ - In the Christian system or doctrine. The authority which Paul claims here, is that which a father has in preference to such an instructor.

Not many fathers - Spiritual fathers. That is, you have but one. You are to remember that however many teachers you have, yet that I alone am your spiritual father.

In Christ Jesus - By the aid and authority of Christ. I have begotten you by preaching his gospel and by his assistance.

I have begotten you - I was the instrument of your conversion.

Through the gospel - By means of the gospel; by preaching it to you, that is, by the truth.

Verse 16
Wherefore - Since I am your spiritual father.

Be ye followers of me - Imitate me; copy my example; listen to my admonitions. Probably Paul had particularly in his eye their tendency to form parties; and here admonishes them that he had no disposition to form sects, and entreats them in this to imitate his example. A minister should always so live as that he can, without pride or ostentation, point to his own example; and entreat his people to imitate him. He should have such a confidence in his own integrity; he should lead such a blameless life; and “he should be assured that his people have so much evidence of his integrity,” that he can point them to his own example, and entreat them to live like himself. And to do this, he should live a life of piety, and should furnish such evidence of a pure conversation, that his people may have reason to regard him as a holy man.

Verse 17
For this cause - In order to remind you of my doctrines and my manner of life. Since I am hindered from coming myself, I have sent a fellow laborer as my messenger, well acquainted with my views and feelings, that he might do what I would do if I were present.

Have I sent unto you Timotheus - Timothy, the companion and fellow laborer of Paul. This was probably when Paul was at Ephesus. He sent Timothy and Erastus into Macedonia, probably with instruction to go to Corinth if convenient. Yet it was not quite certain that Timothy would come to them, for in 1 Corinthians 16:10, he expresses a doubt whether he would. Paul was probably deeply engaged in Asia, and did not think it proper then for him to leave his field of labor. He probably supposed also, that Timothy, as his ambassador, would be able to settle the difficulties in Corinth as well as if he were himself present.

My beloved son - In the gospel. See Acts 16:1-3; 1 Timothy 1:2. He supposed, therefore, that they would listen to him with great respect.

And faithful in the Lord - A true Christian and a faithful servant of Christ; and who is, therefore, worthy of your confidence.

Of my ways - My doctrine, my teaching, my mode of life.

Which be in Christ - That is, my Christian life; my ministry; or my conduct as a Christian and a follower of the Saviour.

As I teach everywhere … - This was designed probably to show them that he taught them no new or special doctrines; he wished them simply to conform to the common rules of the churches, and to be like their Christian brethren everywhere. The Christian church is founded every where on the same doctrines; is bound to obey the same laws; and is suited to produce and cherish the same spirit. The same spirit that was required in Ephesus or Antioch, was required at Corinth; the same spirit that was required at Corinth, at Ephesus, or at Antioch, is required now.

Verse 18
Now some are puffed up - They are puffed up with a vain confidence; they say that I would not dare to come; that I would be afraid to appear among them, to administer discipline, to rebuke them, or to supersede their authority. Probably he had been detained by the demand on his services in other places, and by various providential hinderances from going there, until they supposed that he stayed away from fear. And possibly he might apprehend that they would think he had sent Timothy because he was afraid to come himself. Their conduct was an instance of the haughtiness and arrogance which people will assume when they suppose they are in no danger of reproof or punishment.

Verse 19
But I will come - It is from no fear of them that I am kept away; and to convince them of this I will come to them speedily.

If the Lord will - If the Lord permit; if by his providence he allows me to go. Paul regarded the entering on a journey as dependent on the will of God; and felt that God had all in his hand. No purpose should be formed without a reference to his will; no plan without feeling that he can easily frustrate it and disappoint us; see James 4:15.

And will know - I will examine; I will put to the test; I will fully understand,

Not the speech … - Not their vain and empty boasting; not their confident assertions, and their self-complacent views.

But the power - Their real power. I will put their power to the proof: I will see whether they are able to effect what they affirm; whether they have more real power than I have. I will enter fully into the work of discipline, and will ascertain whether they have such authority in the church, such a power of party and of combination, that they can resist me, and oppose my administration of the discipline which the church needs. “A passage,” says Bloomfield, “which cannot, in nerve and rigor, or dignity and composed confidence, be easily paralleled, even in Demosthenes himself.”

Verse 20
For the kingdom of God - The reign of God in the church (see the note at Matthew 3:2); meaning here, probably, the power or authority which was to be exercised in the government and discipline of the church. Or it may refer to the manner in which the church had been established. “It has not been set up by empty boasting; by pompous pretensions; by confident assertions. Such empty boasts would do little in the great work of founding, governing, and preserving the church and unless people have some higher powers than this they are not qualified to be religious teachers and guides.”

But in power -

(1) In the miraculous power by which the church was established - the power of the Saviour and of the apostles in working miracles.
(2) in the power of the Holy Spirit in the gift of tongues, and in his influence on the heart in converting people; see the note at 1 Corinthians 1:18.
(3) in the continual power which is needful to protect, defend, and govern the church. Unless teachers showed that they had such power, they were not qualified for their office.
Verse 21
What will ye - It depends on yourselves how I shall come. If you lay aside your contentions and strifes; if you administer discipline as you should; if you give yourselves heartily and entirely to the work of the Lord, I shall come, not to reprove or to punish, but as a father and a friend. But if you do not heed my exhortations or the labors of Timothy; if you still continue your contentions, and do not remove the occasions of offence, I shall come with severity and the language of rebuke.

With a rod - To correct and punish.

In the spirit of meekness - Comforting and commending instead of chastising. Paul intimates that this depended on themselves. They had the power, and it was their duty to administer discipline; but if they would not do it, the task would devolve on him as the founder and father of the church, and as entrusted with power by the Lord Jesus to administer the severity of Christian discipline, or to punish those who offended by bodily suffering; see 1 Corinthians 5:5; 1 Corinthians 11:30. See also the case of Ananias and Sapphira (Acts 5:1 ff), and of Elymas the sorcerer. Acts 13:10-11.

Remarks On 1 Corinthians 4:1. We should regard ministers as the servants of Jesus Christ, and honor them for their Master‘s sake; and esteem them also in proportion to their fidelity. They are entitled to respect as the ambassadors of the Son of God; but that respect also should be in proportion to their resemblance of him and their faithfulness in their work. They who love the ministers of Christ, who are like him, and who are faithful, love the Master that sent them; they who hate and despise them despise him; see Matthew 10:40-42.

2. Ministers should be faithful; 1 Corinthians 4:2. They are the stewards of Christ. They are appointed by him. They are responsible to him. They have a most important trust - more important than any other stewards, and they should live in such a manner as to receive the approbation of their master.
3. It is of little consequence what the world thinks of us; 1 Corinthians 4:3. A good name is on many accounts desirable; but it should not be the leading consideration; nor should we do anything merely to obtain it. Desirable as is a fair reputation, yet the opinion of the world is not to be too highly valued; because -
(1)It often misjudges;

(2)It is prejudiced for or against us;
(3)It is not to decide our final destiny;
(4) To desire that simply, is a selfish and base passion.
4. The esteem even of friends is not to be the leading object of life; 1 Corinthians 4:2. This is valuable, but not so valuable as the approbation of God. Friends are partial, and even where they do not approve our course, if we are conscientious, we should be willing to bear with their disapprobation. A good conscience is everything. The approbation even of friends cannot help us on the Day of Judgment.

5. We should distrust ourselves; 1 Corinthians 4:3-4. We should not pronounce too confidently on our motives or our conduct. We may be deceived. There may be much even in our own motives that may elude our most careful inquiry. This should teach us humility, self-distrust, and charity. Knowing our own liableness to misjudge ourselves, we should look with kindness on the faults and failings of others.
6. We see here the nature of the future Judgment; 1 Corinthians 4:5;
(1) The hidden things of darkness will be brought out - all the secret crimes, and plans, and purposes of people will be developed. All that has been done in secret, in darkness, in the night, in palaces and in prisons, will be developed. What a development will take place in the great Day when the secret crimes of a world shall be revealed; and when all that has now escaped the notice of people, and the punishment of courts, shall be brought out!
(2) every person‘s secret thoughts shall be revealed. There will be no concealment then. All that we have devised or desired; all the thoughts that we have forgotten, shall there be brought out to noon-day. How will the sinner tremble when all his thoughts are made known! Suppose, unknown to him, some person had been writing down all that a man has thought for a day, a week, or a year, and should begin to read it to him. Who is there that would not hang his head with shame, and tremble at such a record? Yet at the Day of Judgment the thoughts of “the whole life” will be revealed.
(3) every man shall be judged as he ought to be. God is impartial. The man that ought to be saved will be; the man that ought not will not be. How solemn will be the “impartial trial of the world!” Who can think of it but with alarm!
7. We have no occasion for pride or vain-boasting; 1 Corinthians 4:7. All that we have of beauty, health, wealth, honor, grace, has been given to us by God. For what he has given us we should be grateful; but it should not excite pride. It is, indeed, valuable because God gives it, and we should remember his mercies, but we should not boast. We have nothing to boast of. Had we our deserts, we should be driven away in his wrath, and made wretched. That any are out of hell is matter of thankfulness; that one possesses more than another proves that God is a sovereign, and not that we are more worthy than another, or that there is by nature any ground of preference which one has over another.
8. Irony and sarcasm are sometimes lawful and proper; 1 Corinthians 4:8-10. But it is not often as safe as it was in the hands of the apostle Paul. Few people can regulate the talent properly; few should allow themselves to indulge in it. It is rarely employed in the Bible; and it is rarely employed elsewhere where it does not do injury. The cause of truth can be usually sustained by sound argument; and that which cannot be thus defended is not worth defense. Deep wounds are often made by the severity of wit and irony; and an indulgence in this usually prevents a man from having a single friend.
9. We see from this chapter what religion has cost; 1 Corinthians 4:9-13. Paul states the sufferings that he and the other apostles endured in order to establish it. They were despised, and persecuted, and poor, and regarded as the refuse of the world. The Christian religion was founded on the blood of its author, and has been reared amidst the sighs and tears of its friends. All its early advocates were subjected to persecution and trial; and to engage in this work involved the certainty of being a martyr. We enjoy not a blessing which has not thus been purchased; and which has not come to us through the self-denials and toils of the best people that the earth has known. Persecution raged around all the early friends of the church; and it rose and spread while the fire of martyrdom spread, and while its friends were everywhere cast out as evil, and called to bleed in its defense.
10. We have here an illustrious instance of the manner in which reproach, and contempt, and scorn should be borne; 1 Corinthians 4:12-13. The apostles imitated the example of their Master and followed his precepts. They prayed for their enemies, persecutors, and slanderers. There is nothing but religion that can produce this spirit; and this can do it always. The Saviour evinced it; his apostles evinced it; and all should evince it, who profess to be its friends - We may remark:
(1) This is not produced by nature. It is the work ot grace alone.
(2) it is the very spirit and genius of Christianity to produce it.
(3) nothing but religion will enable a man to bear it, and will produce this temper and spirit.
(4) we have an instance here of what all Christians should evince. All should be in this like the apostles. All should be like the Saviour himself.
11. We have an argument here for the truth of the Christian religion. The argument is founded on the fact that the apostles were willing to suffer so much in order to establish it - They professed to have been eye-witnesses of what they affirmed. They had nothing to gain by spreading it if it was not true. They exposed themselves to persecution on this account, and became willing to die rather than deny its truth - Take, for example, the case of the apostle Paul:
(1) He had every prospect of honor and of wealth in his own country. He had been liberally educated, and had the confidence of his countrymen. He might have risen to the highest station of trust or influence. He had talents which would have raised him to distinction anywhere.
(2) he could not have been mistaken in regard to the events connected with his conversion; Acts 9. The scene, the voice, the light, the blindness, were all things which could not have been counterfeited. They were open and public. They did not occur “in a corner.”
(3) he had no earthly motive to change his course. Christianity was despised when he embraced it; its friends were few and poor; and it had no prospect of spreading through the world. It conferred no wealth; bestowed no diadem; imparted no honors; gave no ease; conducted to no friendship of the great and the mighty. It subjected its friends to persecution, and tears, and trials, and death. What should induce such a man to make such a change? Why should Paul have embraced this, but from a conviction of its truth? How could he be convinced of that truth except by some argument that should be so strong as to overcome his hatred to it, make him willing to renounce all his prospects for it; to encounter all that the world could heap upon him, and even death itself, rather than deny it? But such a religion had a higher than any earthly origin, and must have been from God.
12. We may expect to suffer reproach. It has been the common lot of all, from the time of the Master himself to the present. Jesus was reproached; the apostles were reproached; the martyrs were reproached, and we are not to be surprised that ministers and Christians are called to similar trials now. It is enough “for the disciple that he be as his Master, and the servant as his Lord.”

Study of FIRST CORINTHIANS 4:8-12

Verse 8
Now ye are full - It is generally agreed that this is spoken in irony, and that it is an indignant sarcasm uttered against the false and self-confident teachers in Corinth. The design is to contrast them with the apostles; to show how self-confident and vain the false teachers were, and how laborious and self-denying the apostles were; and to show to them how little claim they had to authority in the church, and the real claim which the apostles had from their self-denials and labors. The whole passage is an instance of most pungent and cutting sarcasm, and shows that there may be occasions when irony may be proper, though it should be rare. An instance of cutting irony occurs also in regard to the priests of Baal, in 1 Kings 18:27. The word translated “ye are full” ( κεκορεσμένοι kekoresmenoi) occurs only here, and in Acts 27:38, “And when they had eaten enough.” It is usually applied to a feast, and denotes those who are satiated or satisfied. So here it means, “You think‘ you have enough. You are satisfied with your conviction of your own knowledge, and do not feel your need of anything more.”

Ye are rich - This is presenting the same idea in a different form. “You esteem yourselves to be rich in spiritual gifts, and graces, so that you do not feel the necessity of any more.”

Ye have reigned as kings - This is simply carrying forward the idea before stated; but in the form of a climax. The first metaphor is taken from persons “filled with food;” the second from those who are so rich that they do not feel their lack of more; the third from those who are raised to a throne, the highest elevation, where there was nothing further to be reached or desired. And the phrase means, that they had been fully satisfied with their condition and attainments, with their knowledge and power, that they lived like rich men and princes - revelling, as it were, on spiritual enjoyments, and disdaining all foreign influence, and instruction, and control.

Without us - Without our counsel and instruction. You have taken the whole management of matters on yourselves without any regard to our advice or authority. You did not feel your need of our aid; and you did not regard our authority. You supposed you could get along as well without us as with us.

And I would to God ye did reign - Many interpreters have understood this as if Paul had really expressed a wish that they were literal princes, that they might afford protection to him in his persecution and troubles. Thus, Grotius, Whitby, Locke, Rosemuller, and Doddridge. But the more probable interpretation is, that Paul here drops the irony, and addresses them in a sober, earnest manner. It is the expression of a wish that they were as truly happy and blessed as they thought themselves to be. “I wish that you were so abundant in all spiritual improvements; I wish that you had made such advances that you could be represented as full, and as rich, and as princes, needing nothing, that when I came I might have nothing to do but to partake of your joy.” So Calvin, Lightfoot, Bloomfield. It implies:

(1)A wish that they were truly happy and blessed;

(2)A doubt implied whether they were then so; and,
(3)A desire on the part of Paul to partake of their real and true joy, instead of being compelled to come to them with the language of rebuke and admonition; see 1 Corinthians 4:19, 1 Corinthians 4:21.
Verse 9
For I think - It seems to me. Grotius thinks that this is to be taken ironically, as if he had said, “It seems then that God has designed that we, the apostles, should be subject to contempt and suffering; and be made poor and persecuted, while you are admitted to high honors and privileges.” But probably this is to be taken as a serious declaration of Paul, designed to show their actual condition and trials, while others were permitted to live in enjoyment. Whatever might be their condition, Paul says that the condition of himself and his fellow-laborers was one of much contempt and suffering; and the inference seems to be, that they ought to doubt whether they were in a right state, or had any occasion for their self-congratulation, since they so little resembled those whom God had set forth.

Hath set forth - Has “showed” us; or placed us in public view.

The apostles last - Margin, or, “the last apostles” τοὺς ἀποστόλους ἐσχάτους tous apostolous eschatousGrotius supposes that this means in the lowest condition; the humblest state; a condition like that of beasts. So Tertullian renders it. And this interpretation is the correct one if the passage be ironical. But Paul may mean to refer to the custom of bringing forth those in the amphitheater at the conclusion of the spectacles who were to fight with other men, and who had no chance of escape. These inhuman games abounded everywhere; and an allusion to them would be well understood, and is indeed often made by Paul; compare 1 Corinthians 9:26; 1 Timothy 6:12; 2 Timothy 4:7; see Seneca Epis. chapter 7. This interpretation receives support from the words which are used here, “God hath exhibited,” “spectacle,” or “theater,” which are all applicable to such an exhibition. Calvin, Locke, and others, however, suppose that Paul refers to the fact that he was the last of the apostles; but this interpretation does not suit the connection of the passage.

As it were - ( ὡς hōs). Intimating the certainty of death.

Appointed unto death - ἐπιθανατίους epithanatiousDevoted to death. The word occurs no where else in the New Testament. It denotes the certainty of death, or the fact of being destined to death; and implies that such were their continued conflicts, trials, persecutions, that it was morally certain that they would terminate in their death, and only when they died, as the last gladiators on the stage were destined to contend until they should die. This is a very strong expression; and denotes the continuance, the constancy, and the intensity of their sufferings in the cause of Christ.

We are made a spectacle - Margin, “theater” θέατρον theatronThe theater, or amphitheater of the ancients was composed of an arena, or level floor, on which the combatants fought, and which was surrounded by circular seats rising above one another to a great height, and capable of containing many thousands of spectators. Paul represents himself as on this arena or stage, contending with foes, and destined to death. Around him and above him are an immense host of human beings and angels, looking on at the conflict, and awaiting the issue. He is not alone or unobserved. He is made public; and the universe gazes on the struggle. Angels and human beings denote the universe, as gazing upon the conflicts and struggles of the apostles. It is a vain inquiry here, whether he means good or bad angels. The expression means that he was public in his trials, and that this was exhibited to the universe. The whole verse is designed to convey the idea that God had, for wise purposes, appointed them in the sight of the universe, to pains, and trials, and persecutions, and poverty, and want, which would terminate only in their death; see Hebrews 12:1, etc. What these trials were he specifies in the following verses.

Verse 10
We are fools - This is evidently ironical. “We are doubtless foolish people, but ye are wise in Christ. We, Paul, Apollos, and Barnabas, have no claims to the character of wise men - we are to be regarded as fools, unworthy of confidence, and unfit to instruct; but you are full of wisdom.”

For Christ‘s sake - διὰ Χριστὸν dia ChristonOn account of Christ; or in reference to his cause, or in regard to the doctrines of the Christian religion.

But ye are wise in Christ - The phrase “in Christ,” does not differ in signification materially from the one above; “for Christ‘s sake.” This is wholly ironical, and is exceedingly pungent. “You, Corinthians, boast of your wisdom and prudence. You are to be esteemed very wise. You are unwilling to submit to be esteemed fools. You are proud of your attainments. We, in the meantime, who are apostles, and who have founded your church, are to be regarded as fools, and as unworthy of public confidence and esteem.” The whole design of this irony is to show the folly of their boasted wisdom. That they only should be wise and prudent, and the apostles fools, was in the highest degree absurd; and this absurdity the apostle puts in a strong light by his irony.

We are weak - We are timid and feeble, but you are daring, bold and fearless. This is irony. The very reverse was probably true. Paul was bold, daring, fearless in declaring the truth, whatever opposition it might encounter; and probably many of them were timid and time-serving, and endeavoring to avoid persecution, and to accommodate themselves to the prejudices and opinions of those who were wise in their own sight; the prejudices and opinions of the world.

Ye are honourable - Deserving of honor and obtaining it. Still ironical. You are to be esteemed as worthy of praise.

We are despised - ἄτιμοι atimoiNot only actually contemned, but worthy to be so. This was irony also. And the design was to show them how foolish was their self-confidence and self-flattery, and their attempt to exalt themselves.

Verse 11
Even unto this present hour - Paul here drops the irony, and begins a serious recapitulation of his actual sufferings and trials. The phrase used here “unto this present hour” denotes that these things had been incessant through all their ministry. They were not merely at the commencement of their work, but they had continued and attended them everywhere. And even then they were experiencing the same thing. These privations and trials were still continued, and were to be regarded as a part of the apostolic condition.

We both hunger and thirst - The apostles, like their master, were poor, and in traveling about from place to place, it often happened that they scarcely found entertainment of the plainest kind, or had money to purchase it. It is no dishonor to be poor, and especially if that poverty is produced by doing good to others. Paul might have been rich, but he chose to be poor for the sake of the gospel. To enjoy the luxury of doing good to others, we ought to be willing to be hungry and thirsty, and to be deprived of our ordinary enjoyments.

And are naked - In traveling; our clothes become old and worn out, and we have no friends to replace them, and no money to purchase new. It is no discredit to be clad in mean raiment, if that is produced by self-denying toils in behalf of others. There is no, honor in gorgeous apparel; but there is real honor in voluntary poverty and want, when produced in the cause of benevolence. Paul was not ashamed to travel, to preach, and to appear before princes and kings, in a soiled and worn-out garment, for it was worn out in the service of his Master, and Divine Providence had arranged the circumstances of his life. But how many a minister now would he ashamed to appear in such clothing! How many professed Christians are ashamed to go to the house of God because they cannot dress well, or be in the fashion, or outshine their neighbors! If an apostle was willing to be meanly clad in delivering the message of God, then assuredly we should be willing to preach, or to worship him in such clothing as he provides. We may add here, what a sublime spectacle was here; and what a glorious triumph of the truth. Here was Paul with an impediment in his speech; with a personage small and mean rather than graceful; and in a mean and tattered dress; and often in chains, yet delivering truth before which kings trembled, and which produced everywhere a deep impression on the human mind. Such was the power of the gospel then! And such triumph did the truth then have over men. See Doddridge.

And are buffeted - Struck with the hand; see the note at Matthew 26:67. Probably it is used here to denote harsh and injurious treatment in general; compare 2 Corinthians 12:7.

And have no certain dwelling-place - No fixed or permanent home. They wandered to distant lands; threw themselves on the hospitality of strangers, and even of the enemies of the gospel; when driven from one place they went to another; and thus they led a wandering, uncertain life, amidst strangers and foes. They who know what are the comforts of home; who are surrounded by beloved families; who have a peaceful and happy fireside; and who enjoy the blessings of domestic tranquility, may be able to appreciate the trials to which the apostles were subjected. All this was for the sake of the gospel; all to purchase the blessings which we so richly enjoy.

Verse 12
And labour … - This Paul often did. See the note at Acts 18:3; compare Acts 20:34; 1 Thessalonians 2:9. 2 Thessalonians 3:8.

Being reviled - That they were often reviled or reproached, their history everywhere shows. See the Acts of the Apostles. They were reviled or ridiculed as Jews by the Gentiles; and jeered by all as “Nazarenes,” and as deluded followers of Jesus; as the victims of a foolish superstition and enthusiasm.

We bless - We return good for evil. In this they followed the explicit direction of the Saviour; see the note at Matthew 5:44. The main idea in these passages is, that they were reviled, were persecuted, etc. The other clauses, “we bless,” “we suffer it,” etc. seem to be thrown in “by the way” to show how they bore this ill treatment. As if he had said “we are reviled; and what is more, we bear it patiently, and return good for evil.” At the same time, that he was recounting his trials, he was, therefore, incidentally instructing them in the nature of the gospel, and showing how their sufferings were to be borne; and how to illustrate the excellency of the Christian doctrine.

Being persecuted - See the note at Matthew 5:11.

We suffer it - We sustain it; we do not revenge it; we abstain from resenting or resisting it.

Study of FIRST CORINTHIANS 4:3-7

Verse 3
But with me - In my estimate; in regard to myself. That is, I esteem it a matter of no concern. Since I am responsible as a steward to my master only, it is a matter of small concern what men think of me, provided I have his approbation. Paul was not insensible to the good opinion of people. He did not despise their favor or court limit contempt. But this was not the principal thing which he regarded; and we have here a noble elevation of purpose and of aim, which shows how direct was his design to serve and please the master who had appointed him to his office.

That I should be judged - The word rendered “judged” here properly denotes to examine the qualities of any person or thing; and sometimes, as here, to express the result of such examination or judgment. Here it means to “blame” or “condemn.”

Of you - By you. Dear as you are to me as a church and a people, yet my main desire is not to secure your esteem, or to avoid your censure, but to please my master, and secure his approbation.

Or of man‘s judgment - Of any man‘s judgment. What he had just said, that he esteemed it to be a matter not worth regarding, whatever might be their opinion of him, might seem to look like arrogance, or appear as if he looked upon them with contempt. In order to avoid this construction of his language, he here says that it was not because he despised them, or regarded their opinion as of less value than that of others, but that he had the same feelings in regard to all people. Whatever might be their rank, character, talent, or learning, he regarded it as a matter of the least possible consequence what they thought of him. He was answerable not to them, but to his Master; and he could pursue an independent course whatever they might; think of his conduct. This is designed also evidently to reprove them for seeking so much the praise of each other. The Greek here is “of man‘s day,” where “day” is used, as it often is in Hebrew, to denote the day of trial; the Day of Judgment; and then simply Judgment. Thus, the word יום yowm“day” is used in Job 24:1; Psalm 37:13; Joel 1:15; Joel 2:1; Malachi 4:1.

Yea, I judge not my own self - I do not attempt to pronounce a judgment on myself. I am conscious of imperfection, and of being biased by self-love in my own favor. I do not feel that my judgment of myself would be strictly impartial, and in all respects to be trusted. Favorable as may be my opinion, yet I am sensible that I may be biased. This is designed to soften what he had just said about their judging him, and to show further the little value which is to be put on the judgment which man may form “If I do not regard my own opinion of myself as of high value, I cannot be suspected of undervaluing you when I say that I do not much regard your opinion; and if I do not estimate highly my own opinion of myself, then it is not to be expected that I should set a high value on the opinions of others” - God only is the infallible judge; and as we and our fellow-men are liable to be biased in our opinions, from envy, ignorance, or self-love, we should regard the judgment of the world as of little value.

Verse 4
For I know nothing by myself - There is evidently here an ellipsis to be supplied, and it is well supplied by Grotius, Rosenmuller, Calvin, etc. “I am not conscious of evil, or unfaithfulness to myself; that is, in my ministerial life.” It is well remarked by Calvin, that Paul does not here refer to the whole of his life, but only to his apostleship. And the sense is, “I am conscious of integrity in this office. My own mind does not condemn me of ambition or unfaithfulness. Others may accuse me, but I am not conscious of that which should condemn me, or render me unworthy of this office.” This appeal Paul elsewhere makes to the integrity and faithfulness of his ministry. So his speech before the elders of Ephesus at Miletus; Acts 20:18-19, Acts 20:26-27; compare 2 Corinthians 7:2; 2 Corinthians 12:17. It was the appeal which a holy and faithful man could make to the integrity of his public life, and such as every minister of the gospel ought to be able to make.

Yet am I not hereby justified - I am not justified because I am not conscious of a failure in my duty. I know that God the judge may see imperfections where I see none. I know that I may be deceived; and therefore, I do not pronounce a judgment on myself as if it were infallible and final. It is not by the consciousness of integrity and faithfulness that I expect to be saved; and it does not follow that I claim to be free from all personal blame. I know that partiality to ourselves will often teach us to overlook many faults that others may discern in us.

He that judgeth me is the Lord - By his judgment I am to abide; and by his judgment I am to receive my eternal sentence, and not by my own view of myself. He searcheth the hearts. He may see evil where I see none. I would not, therefore, be self-confident; but would, with humility, refer the whole case to him. Perhaps there is here a gentle and tender reproof of the Corinthians, who were so confident in their own integrity; and a gentle admonition to them to be more cautious, as it was possible that the Lord would detect faults in them where they perceived none.

Verse 5
Therefore - Inview of the danger of being deceived in your judgment, and the impossibility of certainly knowing the failings of the heart.

Judge nothing - Pass no decided opinion; see the note at Matthew 7:1. The apostle here takes occasion to inculcate on them an important lesson - one of the leading lessons of Christianity - not to pass a harsh opinion on the conduct of any man, since there are so many things that go to make up his character which we cannot know; and so many secret failings and motives which are all concealed from us.

Until the Lord come - The Lord Jesus at the Day of Judgment, when all secrets shall be revealed, and a true judgment shall be passed on all men.

Who both will bring to light; - See Romans 2:10.

The hidden things of darkness - The secret things of the heart which have been hidden as it were in darkness. The subsequent clause shows that this is the sense. He does not refer to the deeds of night, or those things which were performed in the secret places of idolatry, but to the secret designs of the heart; and perhaps means gently to insinuate that there were many things about the character and feelings of his enemies which would not well bear the revelations of that Day.

The counsels of the hearts - The purposes, designs, and intentions of men. All their plans shall be made known on that Day. And it is a most fearful and alarming truth, that no man can conceal his purposes beyond the Day of Judgment.

And then shall every man have praise of God - The word here rendered “praise” ἔπαινος epainosdenotes in this place reward, or that which is due to him; the just sentence which ought to be pronounced on his character. It does not mean as our translation would imply, that every man will then receive the divine approbation which will not be true; but that every man shall receive what is due to his character, whether good or evil. So Bloomfield and Bretschneider explain it. Hesychius explains it by judgment ( κρισις krisis). The word must be limited in its signification according to the subject or the connection. The passage teaches:

(1) That we should not be guilty of harsh judgment of others.
(2) the reason is, that we cannot know their feelings and motives.
(3) that all secret things will be brought forth in the great Day, and nothing be concealed beyond that time.
(4) that every man shall receive justice there. He shall be treated as he ought to be. The destiny of no one will be decided by the opinions of people; but the doom of all will be fixed by God. How important is it, therefore, that we be prepared for that Day; and how important to cherish such feelings, and form such plans, that they may be developed without involving us in shame and contempt!
Verse 6
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 meteschēmatisadenotes, properly, to put on another form or figure; “to change” (Philemon 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.
Verse 7
For who maketh … - This verse contains a reason for what Paul had just said; and the reason is, that all that any of them possessed had been derived from God, and no endowments whatever, which they had, could be laid as the foundation for self-congratulation and boasting. The apostle here doubtless has in his eye the teachers in the church of Corinth, and intends to show them that there was no occasion of pride or to assume pre-eminence. As all that they possessed had been given of God, it could not be the occasion of boasting or self-confidence.

To differ from another - Who has separateD you from another; or who has made you superior to others. This may refer to everything in which one was superior to others, or distinguished from them. The apostle doubtless has reference to those attainments in piety, talents, or knowledge by which one teacher was more eminent than others. But the same question may be applied to native endowments of mind; to opportunities of education; to the arrangements by which one rises in the world; to health; to property; to piety; to eminence and usefulness in the church. It is God who makes one, in any of these respects, to differ from others; and it is especially true in regard to personal piety. Had not God interfered and made a difference, all would have remained alike under sin. The race would have together rejected his mercy; and it is only by his distinguishing love that any are brought to believe and be saved.

And what hast thou - Either talent, piety, of learning.

That thou didst not receive - From God. By whatever means you have obtained it, it has been the gift of God.

Why dost thou glory … - Why dost thou boast as if it were the result of your own toil, skill or endeavor. This is not designed to discourage human exertion; but to discourage a spirit of vain-glory and boasting. A man who makes the most painful and faithful effort to obtain anything good, will, if successful, trace his success to God. He will still feel that it is God who gave him the disposition, the time, the strength, the success. And he will be grateful that he was enabled to make the effort; not vain, or proud, or boastful, because that he was successful. This passage states a general doctrine, that the reason why one man differs from another is to be traced to God; and that this fact should repress all boasting and glorying, and produce true humility in the minds of Christians. It may be observed, however, that it is as true of intellectual rank, of health, of wealth, of food, of raiment, of liberty, of peace, as it is of religion, that all come from God; and as this fact which is so obvious and well known, does not repress the exertions of people to preserve their health and to obtain property, so it should not repress their exertions to obtain salvation. God governs the world on the same good principles everywhere; and the fact that he is the source of all blessings, should not operate to discourage, but should prompt to human effort. The hope of his aid and blessing is the only ground of encouragement in any undertaking.

Study of FIRST CORINTHIANS 4:1-2

FAITHFULNESS: GOD’S ONE REQUIREMENT
Dr. W. A. Criswell
1 Corinthians 4:2


Now, we are going to start tonight where we left off the last time I was preaching here in the third chapter of the Book of 1 Corinthians. And our last message was closing that chapter and tonight we begin in the fourth chapter. And the text is the first two verses of the fourth chapter of 1 Corinthians: “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. And it is required in stewards,—just one thing—that a man be found faithful” [1 Corinthians 4:1- 2].
If I could translate a little more—a little better—“this is how men should think of us. This is what you should think about us. We are ministers of Christ. We are stewards of the mysteries of God.” Now, that is an interesting word that he uses there: “this is what we are and this is what you are to think about us.” You see, the trouble was some of them were saying, “Now, we like Apollos and we are Apollosites.” Another: “We like Paul and we are Paulites.” And another one: “We like Cephas. We are Cephasites.” And they had all kinds of fractions in the church. And so as Paul writes about that; he says: “this is what you ought to think about us.” Paul, Apollos, Cephas, all of us; this is what we are we are huperetes of Christ. And that word huperetes, that word literally means we are “under-rowers.” Haven’t you ever seen pictures of those ancient Roman ships—“galleys” as they called them? And on those lower decks down there, they used slaves to row. Haven’t you seen those pictures? And they would have a rower and a rower; a whole deck of rowers. And those rowers were called huperetes. Now, he says we are “under-rowers” of Christ. We are not Lords. We are not masters. We are not anything in ourselves. We are just slaves, rowers, obedient to the Lord Jesus.
And he says: “we are oikonomous of the mysteries of God”—we are “stewards” of the mysteries of God. Back yonder in that ancient day, the man to whom a householder would give all of his goods and care was called a “steward.” Do you remember reading back there in the Book of Genesis, Eleazar was the steward of Abraham? All of Abraham’s goods [were] in the hands of Eleazar. Do you remember in the nineteenth chapter of the Book of Luke when the Lord tells the story of the pounds? He speaks of this nobleman who went into a far country to receive a kingdom, and he gave his goods in the hands of his servants and said: “Occupy until I come” [Luke 19:13]. They were stewards of the goods; the possessions, the belongings of the master. Now, Paul says that we are under-rowers of the Lord Jesus; that is all. And we are stewards, not owners, not proprietors. We have nothing in ourselves. We are stewards of the mysteries of God. Now a mystery doesn’t mean an incomprehensible thing. A mystery means something that a man’s natural intelligence could never discover—never figure it out. But it has to come to us by revelation of God. And we are stewards of the great revelations of God.
Then he adds my text: and it is required in stewards—the man who possesses in his hands things that are given him by somebody else. “It is required in stewards that a man be found faithful” [1 Corinthians 4:2]. That is the only requirement. That is the only requirement. Stewardship implies responsibility, and responsibility implies—demands faithfulness. And there is only one requirement and that is it: that a steward be found faithful. That he is honest, that he is true, that he is doing his best to give a good account of what God has placed in his hands, his stewardship.
Now, that is an unfailing presentation of the Word of God; this requirement of stewardship, of faithfulness. In the parable of the [talents] in the twenty-fifth chapter of the Book of Matthew, the Lord says that there was a man given five [talents] and another one two [talents] and another one, one [talent]. And when the lord came back, of course, the one—I’m talking about the talents—he gave five talents to one man and two talents to another man and one talent to another man. And when the lord came back the one talent man, of course, had dissipated his opportunity. But the five talent man gained five other talents. And the two talent man gained two other talents. And when the lord commended those, the five and the two talent men, he commended them both alike. Do you remember what he said? He said: “Well done, thou good and faithful servant. Thou hast been faithful over a few things, I will make thee a ruler over many things. Enter thou into the joy of thy lord” [Matthew 25:21].
And he said the same thing to the two talent man, who had gained two other talents. God does not make a distinction between men in the great rewards that are yet to be made. God does not make a distinction between men—that this man is a ten talent man or a five talent man or a two talent man—and being faithful in that, well, he is given, in God’s sight, a greater reward than a man of a lesser talent who also is faithful in his degree. But God commends them all alike. For the great and one principle upon which God judges us is not according to our gifts, but according to our faithfulness in what God entrusts us with. The tremendously important thing in the life of God—in the sight of God is not what you have, but how you use what you have—to be faithful—to be true—to be honest—to be dedicated—to give to God the highest best of what God has given to you.
In the Talmud I ran across a wonderful sentence about David. That ancient Jewish book says this: that of David, “God entrusted to him a few sheep out in the wilderness. And because he was faithful and brave and caring for them, the Lord took David and gave to him in his care the flock of Israel.
Now, that’s—that characteristic of being faithful—a worthy steward is one of the most prized of all of the characteristics; prized by men in this world where we live—in this city and among the people with whom we do daily business. Our bank down there—and most of us have a bank—our bank down there—we take what little we have and we put it in the bank. And there is just one tremendously important thing that we would like to know about those men to whom we give the little sums that we have. And that is, that they will be honest with us; that they will be faithful with us. And that they will be true to the trust that we deposit in them. That is all we ask—faithfulness. If they are dishonest, if they are untrue, if they don’t take their charge in earnestness, if they don’t keep what we have, then all of the faith and confidence whereby we might look upon a bank as a friend and as a favor is shattered. It is nothing. The ingredient, the priceless ingredient that makes a bank possible is just that one thing. They are true stewards. They are faithful in their stewardship.
Same way with an insurance company; year by year, most of us pay into an insurance company a premium. There is just a little something that we put in their care and against the day when we grow old and retire, we will have a little something. Or if we die, the family will be cared for. We ask just one thing of that insurance company and that is that they be true to the charge that we have deposited in their hands—that they be faithful stewards of our confidence and what little we are giving them year by year. That thing I say is prized in every department of life.
It is my hope that when we make this trip to Italy that we can go to Pompeii which is just this side of Vesuvius. It is between the Vesuvius and Naples. I have flown over Vesuvius twice. I have flown over the Bay of Naples. I have flown over Capri, but I have never been there personally. I want to go to Pompeii. I want to look at those ruins when the great volcano Vesuvius exploded. The top of it blew off and the city of Pompeii was buried under ashes. While life is there, exhumed and displayed just as it was when the volcano and the lava and the ash came down upon it.
One of the things that I read about in Pompeii is this: a Roman soldier was never to leave his post until he was relieved. And those Roman soldiers, in the wake of that terrible explosion and the burying of the city underneath the ash that fell—those Roman soldiers died at their posts because nobody came to relieve them. That makes possible a great army—stewardship, faithfulness. This man stays at his post unto death.
Now that prize characteristic which is out in the business world, which is out in the army, which is in all of life, that prize characteristic makes possible the exaltation of the church of Jesus Christ—the kingdom of God. Not many of us are really gifted. I certainly am not. There are not many of us that can sing, ah, just marvelously. There are not many of us that are gifted in all of these ways by which we see some people marvelously talented of the Lord. But that is not what makes a great church and a great people. If just great singing would make a marvelous church, I’ve got enough money in the budget here to go to New York City and to hire the finest singers in the land and bring them here and let them sing. But great singing doesn’t make a church. I know some marvelously gifted preachers. And they are eloquent. And some of them could be brought here. I’m thinking of some now, and they are gloriously gifted. But just preaching doesn’t make a church. Eloquence, peroration, oratory, that doesn’t make a church. Marvelous gifts of dramatic power, of presentation, of oratory, that doesn’t make a church.
We could think of all of the marvelous things that we have here in this administration. We could hire teachers who are marvelously gifted in teaching. And players who are marvelously gifted in those most unusual instruments. But those things, in the talent themselves, that doesn’t make the kingdom of God. There is a quality in the song, in the sermon, in the message, in the player, in the preacher, among the people; there is a quality in it that if it isn’t there, it is dust and ashes in our hands. And it is almost an affront to God. The thing that makes a marvelous spirit and a glorious church is this thing of a great dedication, a marvelous commitment, a profound faithfulness in the thing that God is it committed to us.
Corts Redford is the head of our Home Mission Board. And he has a favorite story and he calls it that; a thing that happened to him up there in Missouri where he came from. Up there in a little place, he was visiting upon a time, in his native state, and it was way out in a little village and a little church. It was in the day of the week—not Sunday and not Wednesday night—and he was leaving; having to go. And they persuaded Dr. Redford to stay there, and to preach to the people. So he did, and that night, they had a houseful of people. It was on a Tuesday night or a Thursday night, something like that. But when he went into the church and got in the pulpit and looked out in the congregation, there was a boy, a young fellow. And he had a long ribbon on him—pinned up here, and a long ribbon, and on it were two big initials: “B. R.”—B. R; on that long ribbon attached there to his coat. Well, it was unusual, so he whispered over to the pastor and said, “Do you see that young fellow out there with that long ribbon with B. R., on it. What does B. R. stand for?”
And the pastor whispered to him and said, “Well, Dr. Redford, that stands for bell ringer. That boy is the bell ringer of the church and he is not bright, and he wears that sign. He is very proud of the fact that he’s the bell ringer of the church. And so he wears that ribbon with B. R., on it.”
Well, that would be interesting to anybody, I submit to you. So it was to Dr. Redford. So after the service was over, why, he got a hold of that boy and visited with him. And he said, he said, “Son, you’re the bell ringer? That B. R., stands for bell ringer?”
“Oh, yes” said that half-witted boy, “Yes, sir, I’m a bell ringer of the church.” Well, he said, “That’s just fine. That’s just fine.”
And the half-witted boy said, “I ring the bell for you tonight so our people would come to church.”
And Dr. Redford said, “That’s just wonderful, son, that’s just fine.”
And the boy said, “But that’s not all I did. And that’s not all I did,” He said, “Not only did I ring the bell, but I came down here to the church and I swept it out so it would be clean for the people.”
And Dr. Redford said, “That’s just wonderful, son. That’s just wonderful.”
“But that’s not all I did,” said the bell ringer, he said, “That’s not all I did. I came down here to the church and I built a fire in the stove so that it would be warm for the people when they came.”
And Dr. Redford said to that half-witted boy, he said, “That’s wonderful, son, that’s wonderful.”
And the half-witted boy said, “But that’s not all I did. That’s not all I did.”
He said, “You know, I went out and up and down the streets of our little town and out into all of our neighborhood, and I knocked at the doors of all of the people, and I told them that you were going to be here tonight to preach and for all of the people to come to church.”
And Dr. Redford said when he left, why, he just decided in his mind and his heart that if he were pastor of a church, he’d like to have a church full of boys just like that half-witted boy whose got B. R., on his lapel, the bell ringer.
And I’m the same way. Ah, I’d like to have a church that didn’t have any more sense than just to be faithful to the Lord and do what they could for Christ. Wouldn’t that be great? Wouldn’t that be great? Whether they’d shined or not, I wouldn’t give the turn of my hat. Whether they all were ten talents or not, I wouldn’t give the lifting of my little finger, but if they were all faithful, wouldn’t that be great? And each one in his place, doing what he could for God, what a blessing. It is required in stewards, just one thing that a man be found faithful. That is all. Just where you are, doing what you can.
Now, in just a moment, may I speak of some things of this ministry? It is required in stewards that a man be found faithful. I think, I think that God’s Word says that we’re not to forsake the assembling of ourselves together. When the Lord’s Day comes, we ought to be here in God’s house. And when the evening hours come at 7:30 we ought to again to be here in God’s house. There is not anything that makes such an impression upon people who visit our congregation like the congregation we have here on a Sunday night. For most churches, the people don’t bother to attend. They’re looking at the television. They’re entertaining in their homes. They’re in the picture show, at the ballpark or they’re riding up and down the countryside in the automobile. They’re doing other things, but they’re not at church. And the church is weak and anemic. One of the churches in our city has discontinued its services on Sunday night. They have a little vesper service at 5:00. The people are not faithful to support the ministry of the preaching of the gospel of the Son of God.
Ah, that’s part to making a great church. On the Lord’s Day when the door is opened, I’ll be there, Preacher. I may not be able to do a whole lot. But as long as I can walk and as long as I can come, I’ll be right there in that pew, praying with you—listening to the preaching of the Word and asking God to save the lost. Ah, what a faithful congregation will do toward the building up of a great lighthouse for Jesus. And any of us, most of us can do that. And we’re to be faithful stewards in all of these ministries whereby we seek to care for our children and for our young people.
Our children are a heritage of the Lord. If we have any church tomorrow, it is they today. And in every way that we can and in every way possible, we ought to do our utmost to minister to our children and to our young people. However it may cost and whatever program it may involve and whatever it may take, we ought to sit down and purposely, volitionally, prayerfully, in the wisdom of God do our best to care wonderfully for our children. If we have any preachers of tomorrow, any deacons for tomorrow, any church members for tomorrow, any missionaries for tomorrow, it lies in their little hands and in their precious souls; faithful in the care and in the training of our children.
And we are to be faithful unto God in our responsibility to the lost of our city. And in that may I say something of which I am wonderfully proud and something in which I think we can do much better. I am so grateful to God for the mission program of this church. It won’t be long until our sixth mission will start rising out of the ground and taking shape and form on Singleton Boulevard in that large housing project just this side of the Edison School. I have never shared in any service that ever moved my heart more than about Friday, a week ago, when we had the leadership of our missions here at a banquet in our church. And Brother O. C. Robinson, who heads our mission program, did a thing that I hadn’t seen before. He had two people from each one of those missions to stand up and to say what God had done for them. Here would be a man who was a drunkard, and beat his wife and beat his children. And he’d stand up and say, “But six months ago, I found the Lord in the little mission out there at the Truett Chapel and we have had a new life, and a new day and a new home and a new hope.
Ever since, six months ago, when they asked me to stand up to speak, why, you know how I would stand up to speak. After listening to those people testify what God had done for them, in the mission program of our church, I got about six or seven sentences out of my mouth and then I just broke down and cried. I just was so full, my cup was running over. Ah, I thank God for the great missionary heart and encouragement of this church.
No matter what I have brought to the people or no matter how much it is cost, and these missions are highly expensive—it cost $50,000 to build the Truett Chapel. It is costing $80,000 to build the Shiloh Terrace Mission. This mission over there on Singleton Boulevard, in the housing project, is costing $50,000. These missions are expensive and their continuing support is very, very costly. But when you weigh our gifts by the side of the people we win, it is as nothing! It is nothing at all! And it has done something for my soul and it has done something for this church that nothing else could ever have done; faithful unto God, in seeking to reach these people for Christ.
Now I say, I am proud of that. There’s something in which we can do better and that is this; all of us sends afar as we can. All of us ought to share in our visitation program. To see people come here to church is wonderfully well, but not all of them will come. Out of the great city of Dallas, if all of our churches put together, there is a small minority of our people who are never at church. Not even half of them belong to any church. And if we will share in that ministry—I cannot do it all, I would if I could. If I could do all of the praying and all of the soul winning, I’d be willing to do it. I can’t begin, not and pastor this flock, prepare my sermons, study this Word, preach the Gospel and do that other. Ah, so much laid upon any man who would pastor this congregation. But, I can do a little and some, and you can do a little and some, and you can do a little and some. And it’s a trite thing to say, when it’s one of the truisms of life, it’s the little drops of water and the little grains of sand, that make the mighty ocean and the pleasant land. If you, doing what you can, and you doing what you can, and you what you can, all of us together, make this ministry great and blessed of God.
Now, one last: and we’re to be faithful in the great missionary call of the world. Our church is in the very heart and center of that missionary program and it is required in stewards that a man be found faithful. To some extent, our part at least, all of the lost of the world are our charge and our responsibility. We are not to forget them across the way and across the sea. And our missionaries who, as the sun goes down upon us, rises upon them. And there ministries abroad, in other places, among strange people, in strange tongues, and in strange languages, and in strange dress, and in strange customs, preaching the gospel to them that they might know the Lord Jesus Christ, whom to know, is life now and in the world to come. We have a great stewardship under God, in the vast missionary program of our church and of our denomination.
I think one of the sweetest things that I’ve heard of was recounted by the secretary of our Foreign Mission Board, in an address he made a few days ago at Ridgecrest. He closed his address with the recounting of a friend that he had in East Texas. The secretary of our Foreign Mission Board was born at Lufkin and reared there and is a Texas boy. And his heart is in this ministry, and our hearts are with him. He is one of my dear and blessed friends. And over there in East Texas, when he was ordained, there was an older man, red-headed man, who was ordained with him. And this man gave himself to be a foreign missionary when he was older, and when you reach a certain age, the Foreign Mission Board is not able to send you, so as the days passed, the girl in his home gave her life to be a foreign missionary and she went out and was sent to Brazil. And as most of you know, not long ago, just a few weeks ago, this girl was in a plane in the interior of Brazil, going to a tribe to which you could not go by foot or by horseback, but they could get a little plane and go there. And this girl was going to that interior tribe to tell them about the Lord Jesus and something happened, nobody knows. And the little plane fell and there was sent to Richmond a little piece of a dress and maybe a little ring or something like that and that was all that was found in that tragedy there in the heart of Brazil.
So they had a little service in the town in east Texas where her father was pastor. They had a memorial service and the father said, “We don’t want anyone to send flowers. Don’t anybody send flowers. Just come to the service.” So when they came to the service they did this. They took up a collection. Can you imagine that at a memorial service? They took up a collection and the father said, “We want to see if we cannot support a native worker down there in Brazil who will take the place of my daughter and who will carry on the work down there among those people in that interior tribe who don’t know the name of Jesus. So at the memorial service they took up a collection in order to support this native worker down there in the heart of Brazil.
Oh that is the fabric that makes the cloth of the kingdom of God. That is the fiber that gives it substance. It isn’t the scintillating personality. We say, “Is he able? Is he gifted?” God says, “Is he faithful?” That’s all. That’s all. I repeat. I had rather have a church of half witted people who would be faithful unto death than to have a church of the most scintillated and gifted personalities in the land and they dissipate them beyond the walls of the church and outside the kingdom of God in other places and in other ways, ministering in other causes and in other names.
Oh, what makes a church great; what makes a congregation great; what makes a people great is devotion to the high calling of God in Christ Jesus and all of us can qualify for that. I may not have many gifts but what I have, I can dedicate to God. “Silver and gold have I none but what I have give I thee.” [Acts 3:6] Such as I am and such as God has bestowed upon me, I can be faithful in its administration unto death. That makes a people great and it makes a church shine for Christ.
Now, while we sing our song; while we sing our song, somebody you, somebody you, into that aisle and down here to the front, “Here I come pastor and here I am. I give you my hand. I give my heart to God. I may not be much but what I am, I gladly yield to Christ and here I come.” Somebody you put your life in the church. Somebody you however God shall say the word and make the appeal, you come and stand by me. To a whole family of you, “Pastor, this is my family and we are all coming tonight and here we are. Here we are.” In the balcony around, anywhere, while our people prayerfully sing this song and make this appeal, anywhere you, would you come tonight? “I make it now and here I am pastor and here I come.” While we stand and while we sing.

Study of FIRST CORINTHIANS 3:16-23

Verse 16
Know ye not … - The apostle here carries forward and completes the figure which he had commenced in regard to Christians. His illustrations had been drawn from architecture; and he here proceeds to say that Christians are that building (see 1 Corinthians 3:9): that they were the sacred temple which God had reared; and that, therefore, they should be pure and holy. This is a practical application of what he had been before saying.

Ye are the temple of God - This is to be understood of the community of Christians, or of the church, as being the place where God dwells on the earth. The idea is derived from the mode of speaking among the Jews, where they are said often in the Old Testament to be the temple and the habitation of God. And the allusion is probably to the fact that God dwelt by a visible symbol - “the Shechinah” - in the temple, and that His abode was there. As He dwelt there among the Jews; as He had there a temple - a dwelling place, so he dwells among Christians. they are His temple, the place of His abode. His residence is with them; and He is in their midst. This figure the apostle Paul several times uses, 1 Corinthians 6:19; 2 Corinthians 6:16; Ephesians 2:20-22. A great many passages have been quoted by Eisner and Wetstein, in which a virtuous mind is represented as the temple of God, and in which the obligation to preserve that inviolate and unpolluted is enforced. The figure is a beautiful one, and very impressive. A temple was an edifice erected to the service of God. The temple at Jerusalem was not only most magnificent, but was regarded as most sacred:

(1) From the fact that it was devoted to his service; and,
(2) From the fact that it was the special residence of Yahweh.
Among the pagan also, temples were regarded as sacred. They were supposed to be inhabited by the divinity to whom they were dedicated. They were regarded, as inviolable. Those who took refuge there were safe. It was a crime of the highest degree to violate a temple, or to tear a fugitive who had sought protection there from the altar. So the apostle says of the Christian community. They were regarded as his temple - God dwelt among them - and they should regard themselves as holy, and as consecrated to his service. And so it is regarded as a species of sacrilege to violate the temple, and to devote it to other uses, 1 Corinthians 6:19; see 1 Corinthians 3:17.
And that the Spirit of God - The Holy Spirit, the third person of the Trinity. This is conclusively proved by 1 Corinthians 6:19, where he is called “the Holy Ghost.”

Dwelleth in you - As God dwelt formerly in the tabernacle, and afterward in the temple, so His Spirit now dwells among Christians - This cannot mean:

(1)That the Holy Spirit is “personally united” to Christians, so as to form a personal union; or,

(2)That there is to Christians any communication of his nature or personal qualities; or,
(3)That there is any union of “essence,” or “nature” with them, for God is present in all places, and can, as God, be no more present at one place than at another.
The only sense in which he can be especially present in any place is by His “influence,” or “agency.” And the idea is one which denotes agency, influence, favor, special regard; and in that sense only can he be present with his church. The expression must mean:

(1)That the church is the seat of His operations, the field or abode on which He acts on earth;

(2)That His influences are there, producing the appropriate effects of His agency, love, joy, peace, long-suffering, etc.; Galatians 5:22-23;
(3)that He produces consolations there, that he sustains and guides His people;
(4)That they are regarded as dedicated or consecrated to Him;
(5)That they are especially dear to Him - that He loves them, and thus makes His abode with them. See the note at John 14:23.
(“These words import the actual presence and inhabitation of the Spirit himself. The fact is plainly attested, but it is mysterious, and cannot be distinctly explained. In respect of His essence, He is as much present with unbelievers as with believers. His dwelling in the latter must therefore signify, that He manifests himself, in their souls, in a special manner; that He exerts there His gracious power, and produces effects which other people do not experience - We may illustrate His presence with them, as distinguished from His presence with people in general, by supposing the vegetative power of the earth to produce, in the surrounding regions, only common and worthless plants, but to throw out, in a select spot, all the riches and beauty of a cultivated garden” - Dick‘s Theology, Vol. III. p. 287.)

Verse 17
If any man defile … - Or, “destroy, corrupt” ( φθείρει phtheirei). The Greek word is the same in both parts of the sentence. “If any man ‹destroy‘ the temple of God, God shall ‹destroy‘ him.” This is presented in the form of an adage or proverb. And the truth here stated is based on the fact that the temple of God was inviolable. That temple was holy; and if any man subsequently destroyed it, it might be presumed that God would destroy him. The figurative sense is, “If any man by his doctrines or precepts shall pursue such a course as tends to destroy the church, God shall severely punish him.

For the temple of God is holy - The temple of God is to be regarded as sacred and inviolable. This was unquestionably the common opinion among the Jews respecting the temple at Jerusalem; and it was the common doctrine of the Gentiles respecting their temples. Sacred places were regarded as inviolable; and this general truth Paul applies to the Christian church in general - Locke supposes that Paul had particular reference here to the false teachers in Corinth. But the expression, “if any man,” is equally applicable to all other false teachers as to him.

Which temple ye are - This proves that though Paul regarded them as lamentably corrupt in some respects, he still regarded them as a true church - as a part of the holy temple of God.

Verse 18
Let no man deceive himself - The apostle here proceeds to make a practical application of the truths which he had stated, and to urge on them humility, and to endeavor to repress the broils and contentions into which they had fallen. Let no man be puffed up with a vain conceit of his own wisdom, for this had been the real cause of all the evils which they had experienced. Grotius renders this, “See that you do not attribute too much to your wisdom and learning, by resting on it, and thus deceive your own selves.” “All human philosophy,” says Grotius, “that is repugnant to the gospel is but vain deceit” - Probably there were many among them who would despise this admonition as coming from Paul, but he exhorts them to take care that they did not deceive themselves. We are taught here:

(1) The danger of self-deception - a danger that besets all on the subject of religion.
(2) the fact that false philosophy is the most fruitful source of self-deception in the business of religion. So it was among the Corinthians; and so it has been in all ages since.
If any man among you - Any teacher, whatever may be his rank or his confidence in his own abilities; or any private member of the church.

Seemeth to be wise - Seems to himself; or is thought to be, has the credit, or reputation of being wise. The word “seems” δοκεῖ dokeiimplies this idea - if anyone seems, or is supposed to be a man of wisdom; if this is his reputation; and if he seeks that this should be his reputation among people. See instances of this construction in Bloomfield.

In this world - In this “age,” or “world” ( ἐν τῷ αἰῶν τούτῳ en tō aiōn toutō). There is considerable variety in the interpretation of this passage among critics. It may be taken either with the preceding or the following words. Origen, Cyprian, Beza, Grotius, Hammond, and Locke adopt the latter method, and understand it thus: “If any man among you thinks himself to be wise, let him not hesitate to be a fool in the opinion of this age in order that he may be truly wise” - But the interpretation conveyed in our translation, is probably the correct one. “If any man has the reputation of wisdom among the people of this generation, and prides himself on it,” etc. If he is esteemed wise in the sense in which the people of this world are, as a philosopher, a man of science, learning, etc.

Let him become a fool -

(1) Let him be willing to be regarded as a fool.
(2) let him sincerely embrace this gospel, which will inevitably expose him to the charge of being a fool.
(3) let all his earthly wisdom be esteemed in his own eyes as valueless and as folly in the great matters of salvation.
That he may be wise - That he may have true wisdom - that which is of God. It is implied here:

(1) That the wisdom of this world will not make a man truly wise.
(2) that a “reputation” for wisdom may contribute nothing to a man‘s true wisdom, but may stand in the way of it.
(3) that for such a man to embrace the gospel it is necessary that he should be willing to cast away dependence on his own wisdom, and come with the temper of a child to the Saviour.
(4) that to do this will expose him to the charge of folly, and the derision of those who are wise in their own conceit.
(5) that true wisdom is found only in that science which teaches people to live unto God, and to be prepared for death and for heaven - and that science is found only in the gospel.
Verse 19
For the wisdom of this world - That which is esteemed to be wisdom by the people of this world on the subject of religion. It does not mean that true wisdom is foolishness with him. It does not mean that science, and prudence, and law - that the knowledge of his works - that astronomy, and medicine, and chemistry, are regarded by him as folly, and as unworthy the attention of people. God is the friend of truth on all subjects; and he requires us to become acquainted with his works, and commends those who search them, Psalm 92:4; Psalm 111:2. But the apostle refers here to that which was esteemed to be wisdom among the ancients, and in which they so much prided themselves, their vain, self-confident, and false opinions on the subject of religion; and especially those opinions when they were opposed to the simple but sublime truths of revelation. See the note at 1 Corinthians 1:20-21.

Is foolishness with God - Is esteemed by him to be folly. See the note at 1 Corinthians 1:20-24.

For it is written … - Job 5:13. The word rendered “taketh” here denotes to clench with the fist, gripe, grasp. And the sense is:

(1) However crafty, or cunning, or skillful they may be; however self-confident, yet that they cannot deceive or impose upon God. He can thwart their plans, overthrow their schemes, defeat their counsels, and foil them in their enterprises, Job 5:12.
(2) he does it by their own cunning or craftiness. He allows them to involve themselves in difficulties or to entangle each other. He makes use of even their own craft and cunning to defeat their counsels. He allows the plans of one wise man to come in conflict with those of another, and thus to destroy one another. Honesty in religion, as in everything else, is the best policy; and a man who pursues a course of conscientious integrity may expect the protection of God. But he who attempts to carry his purposes by craft and intrigue - who depends on skill and cunning instead of truth and honesty, will often find that he is the prey of his own cunning and duplicity.
Verse 20
And again, - Psalm 94:11.

The Lord knoweth - God searches the heart. The particular thing which it is here said that he knows, is, that the thoughts of man are vain. They have this quality; and this is that which the psalmist here says that God sees. The affirmation is not one respecting the omniscience of God, but with respect to what God sees of the nature of the thoughts of the wise.

The thoughts of the wise - Their plans, purposes, designs.

That they are vain - That they lack real wisdom; they are foolish; they shall not be accomplished as they expect; or be seen to have that wisdom which they now suppose they possess.

Verse 21
Therefore … - Paul here proceeds to apply the principles which he had stated above. Since all were ministers or servants of God; since God was the source of all good influences; since, whatever might be the pretensions to wisdom among people, it was all foolishness in the sight of God, the inference was clear, that no man should glory in man. They were all alike poor, frail, ignorant, erring, dependent beings. And hence, also, as all wisdom came from God, and as Christians partook Alike of the benefits of the instruction of the most eminent apostles, they ought to regard this as belonging to them in common, and not to form parties with these names at the head.

Let no man glory in men; - See 1 Corinthians 1:29; compare Jeremiah 9:23-24. It was common among the Jews to range themselves under different leaders - as Hillel and Shammai; and for the Greeks, also, to boast themselves to be the followers of Pythagoras, Zeno, Plato, etc. The same thing began to be manifest in the Christian church; and Paul here rebukes and opposes it.

For all things are yours - This is a reason why they should not range themselves in parties or factions under different leaders. Paul specifies what he means by “all things” in the following verses. The sense is, that since they had an interest in all that could go to promote their welfare; as they were common partakers of the benefits of the talents and labors of the apostles; and as they belonged to Christ, and all to God, it was improper to be split up into factions, as if they derived any special benefit; from one set of persons, or one set of objects. In Paul, in Apollos, in life, death, etc. they had a common interest, and no one should boast that he had any special proprietorship in any of these things.

Verse 22
Whether Paul, or Apollos - The sense of this is clear. Whatever advantages result from the piety, self-denials, and labors of Paul, Apollos, or any other preacher of the gospel, are yours - you have the benefit of them. One is as much entitled to the benefit as another; and all partake alike in the results of their ministration. You should therefore neither range yourselves into parties with their names given to the parties, nor suppose that one has any special interest in Paul, or another in Apollos. Their labors belonged to the church in general. they had no partialities - no rivalship - no desire to make parties. They were united, and desirous of promoting the welfare of the whole church of God. The doctrine is, that ministers belong to the church, and should devote themselves to its welfare; and that the church enjoys, in common, the benefits of the learning, zeal, piety, eloquence, talents, example of the ministers of God. And it may be observed, that it is no small privilege thus to be permitted to regard all the labors of the most eminent servants of God as designed for our welfare; and for the humblest saint to feel that the labors of apostles, the self-denials and sufferings, the pains and dying agonies of martyrs, have been for his advantage.

Or Cephas - Or Peter. John 1:42.

Or the world - This word is doubtless used, in its common signification, to denote the things which God has made; the universe, the things which pertain to this life. And the meaning of the apostle probably is, that all things pertaining to this world which God has made - all the events which are occurring in his providence were so far theirs, that they would contribute to their advantage, and their enjoyment. This general idea may be thus expressed:

(1) The world was made by God their common Father, and they have an interest in it as his children, regarding it as the work of His hand, and seeing Him present in all His works. Nothing contributes so much to the true enjoyment of the world - to comfort in surveying the heavens, the earth, the ocean, hills, vales, plants, flowers, streams, in partaking of the gifts of Providence, as this feeling, that all are the works of the Christian‘s Father, and that they may all partake of these favors as His children.
(2) the frame of the universe is sustained and upheld for their sake. The universe is kept by God; and one design of God in keeping it is to protect, preserve, and redeem his church and people. To this end He defends it by day and night; He orders all things; He keeps it from the storm and tempest; from flood and fire; and from annihilation. The sun, and moon, and stars - the times and seasons, are all thus ordered, that His church may be guarded, and brought to heaven.
(3) the course of providential events are ordered for their welfare also, Romans 8:28. The revolutions of kingdoms - the various persecutions and trials, even the rage and fury of wicked people, are all overruled, to the advancement of the cause of truth, and the welfare of the church.
(4) Christians have the promise of as much of this world as shall be needful for them; and in this sense “the world” is theirs. See Matthew 6:33; Mark 10:29-30; 1 Timothy 4:8, “Godliness is profitable for all things, having promise of the life that now is, and of that which is to come.” And such was the result of the long experience and observation of David, Psalm 37:25, “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” See Isaiah 33:16.
Or life - Life is theirs, because:

(1) They enjoy life. It is real life to them, and not a vain show. They live for a real object, and not for vanity. Others live for parade and ambition - Christians live for the great purposes of life; and life to them has reality, as being a state preparatory to another and a higher world. Their life is not an endless circle of unmeaning ceremonies - of false and hollow pretensions to friendship - of a vain pursuit of happiness, which is never found, but is passed in a manner that is rational, and sober, and that truly deserves to be called life.
(2) the various events and occurrences of life shall all tend to promote their welfare, and advance their salvation.
Death - They have an “interest,” or “property” even in death, usually regarded as a calamity and a curse. But it is theirs:

(1) Because they shall have “peace” and support in the dying hour.
(2) because it has no terrors for them. It shall take away nothing which they are not willing to resign.
(3) because it is the avenue which leads to their rest; and it is theirs just in the same sense in which we say that “this is our road” when we have been long absent, and are inquiring the way to our homes.
(4) because they shall triumph over it. It is subdued by their Captain, and the grave has been subjected to a triumph by his rising from its chills and darkness.
(5) because death is the means - the occasion of introducing them to their rest. It is the “advantageous circumstance” in their history, by which they are removed from a world of ills, and translated to a world of glory. It is to them a source of inexpressible advantage, as it translates them to a world of light and eternal felicity; and it may truly be called theirs.
Or things present, or things to come - Events which are now happening, and all that can possibly occur to us, see the note at Romans 8:38. All the calamities, trials, persecutions - all the prosperity, advantages, privileges of the present time, and all that shall yet take place, shall tend to promote our welfare, and advance the interests of our souls, and promote our salvation.

All are yours - All shall tend to promote your comfort and salvation.

Verse 23
And ye are Christ‘s - You belong to him; and should not, therefore, feel that you are devoted to any earthly leader, whether Paul, Apollos, or Peter. As you belong to Christ by redemption, and by solemn dedication to his service, so you should feel that you are his alone. You are his property - his people - his friends. You should regard yourselves as such, and feel that you all belong to the same family, and should not, therefore, be split up into contending factions and parties.

Christ is God‘s - Christ is the Mediator between God and man. He came to do the will of God. He was and is still devoted to the service of his Father. God has a proprietorship in all that he does, since Christ lived, and acted, and reigns to promote the glory of his Father. The argument here seems to be this, “You belong to Christ; and he to God. You are bound therefore, not to devote yourselves to a man, whoever he may be, but to Christ, and to the service of that one true God, in whose service even Christ was employed. And as Christ sought to promote the glory of his Father, so should you in all things.” This implies no inferiority of nature of Christ to God. It means only that he was employed in the service of his Father, and sought his glory - a doctrine everywhere taught in the New Testament. But this does not imply that he was inferior in his nature. A son may be employed in the service of his father, and may seek to advance his father‘s interests. But this does not prove that the son is inferior in nature to his father. It proves only that he is inferior in some respects - in office. So the Son of God consented to take an inferior office or rank; to become a mediator, to assume the form of a servant, and to be a man of sorrows; but this proves nothing in regard to his original rank or dignity. That is to be learned from the numerous passages which affirm that in nature he was equal with God. See the note at John 1:1.

Remarks On 1 Corinthians 3:1. They are in a new world. They just open their eyes on truth. They see new objects; and have new objects of attachment. They are feeble, weak, helpless. And though they often have high joy, and even great self-confidence, yet they are in themselves ignorant and weak, and in need of constant teaching. Christians should not only possess the spirit, but they should feel that they are like children. They are like them not only in their temper, but in their ignorance, and weakness, and helplessness.

2. The instructions which are imparted to Christians should be adapted to their capacity, 1 Corinthians 3:2. Skill and care should be exercised to adapt that instruction to the needs of tender consciences, and to those who are feeble in the faith. It would be no more absurd to furnish strong food to the new born babe than it is to present some of the higher doctrines of religion to the tender minds of converts. The elements of knowledge must be first learned; the tenderest and most delicate food must first nourish the body - And perhaps in nothing is there more frequent error than in presenting the higher, and more difficult doctrines of Christianity to young converts, and because they have a difficulty in regard to them, or because they even reject them, pronouncing them destitute of piety. Is the infant destitute of life because it cannot digest the solid food which nourishes the man of fifty years? Paul adapted his instructions to the delicacy and feebleness of infant piety; and those who are like Paul will feed with great care the lambs of the flock. All young converts should be placed under a course of instruction adapted to their condition, and should secure the careful attention of the ministers of the churches.
3. Strife and contention in the church is proof that people are under the influence of carnal feelings. No matter what is the cause of the contention, the very fact of the existence of such strife is a proof of the existence of such feelings somewhere, 1 Corinthians 3:3-4. On what side soever the original fault of the contention may be, yet its existence in the church is always proof that some - if not all - of those who are engaged in it are under the influence of carnal feelings. Christ‘s kingdom is designed to be a kingdom of peace and love; and divisions and contentions are always attended with evils, and with injury to the spirit of true religion.
4. We have here a rebuke to that spirit which has produced the existence of sects and parties, 1 Corinthians 3:4. The practice of naming sects after certain people, we see, began early, and was as early rebuked by apostolic authority. Would not the same apostolic authority rebuke the spirit which now calls one division of the church after the name of Calvin, another after the name of Luther, another after the name of Arminius! Should not, and will not all these divisions yet be merged in the high and holy name of Christian? Our Saviour evidently supposed it possible that his church should be one John 17:21-23; and Paul certainly supposed that the church at Corinth might be so united. So the early churches were; and is it too much to hope that some way may yet be discovered which shall break down the divisions into sects, and unite Christians both in feeling and in name in spreading the gospel of the Redeemer everywhere? Does not every Christian sincerely desire it? And may there not yet await the church such a union as shall concentrate all its energies in saving the world? How much effort, how much talent, how much wealth and learning are now wasted in contending with other denominations of the great Christian family! How much would this wasted - and worse than wasted wealth, and learning, and talent, and zeal do in diffusing the gospel around the world! Whose heart is not sickened at these contentions and strifes; and whose soul will not breathe forth a pure desire to Heaven that the time may soon come when all these contentions shall die away, and when the voice of strife shall be hushed; and when the united host of God‘s elect shall go forth to subdue the world to the gospel of the Saviour?
5. The proper honor should be paid to the ministers of the gospel 1 Corinthians 3:5-7. They should not be put in the place of God; nor should their services, however important, prevent the supreme recognition of God in the conversion of souls. God is to be all and in all - It is proper that the ministers of religion should be treated with respect 1 Thessalonians 5:12-13; and ministers have a right to expect and to desire the affectionate regards of those who are blessed by their instrumentality. But Paul - eminent and successful as he was - would do nothing that would diminish or obscure the singleness of view with which the agency of God should be regarded in the work of salvation. He regarded himself as nothing compared with God; and his highest desire was that God in all things might be honored.
6. God is the source of all good influence, and of all that is holy in the church. Its only gives the increase. Whatever of humility, faith, love, joy, peace, or purity we may have, is all to be traced to him. No matter who plants, or who waters, God gives life to the seed; God rears the stalk; God expands the leaf; God opens the flower and gives it its fragrance; and God forms, preserves, and ripens the fruit. So in religion. No matter who the minister may be; no matter how faithful, learned, pious, or devoted, yet if any success attends his labors, it is all to be traced to God. This truth is never to be forgotten; nor should any talents, or zeal, however great, ever be allowed to dim or obscure its lustre in the minds of those who are converted.
7. Ministers are on a level, 1 Corinthians 3:8-9. Whatever may be their qualifications or their success, yet they can claim no pre-eminence over one another. They are fellow laborers - engaged in one work, accomplishing the same object, though they may be in different parts of the same field. The man who plants is as necessary as he that waters; and both are inferior to God, and neither could do anything without him.
8. Christians should regard themselves as a holy people, 1 Corinthians 3:9. They are the cultivation of God. All that they have is from him. His own agency has been employed in their conversion; his own Spirit operates to sanctify and save them. Whatever they have is to be traced to God; and they should remember that they are, therefore, consecrated to him.
9. No other foundation can be laid in the church except that of Christ, 1 Corinthians 3:10-11. Unless a church is founded on the true doctrine respecting the Messiah, it is a false church, and should not be recognized as belonging to him. There can be no other foundation, either for an individual sinner, or for a church. How important then to inquire whether we are building our hopes for eternity on this tried foundation! How faithfully should we examine this subject lest our hopes should all be swept away in the storms of divine wrath! Matthew 7:27-28. How deep and awful will be the disappointment of those who suppose they have been building on the true foundation, and who find in the great Day of Judgment that all has been delusion!
10. We are to be tried at the Day of Judgment, 1 Corinthians 3:13-14. All are to be arraigned, not only in regard to the foundation of our hopes for eternal life, but in regard to the superstructure, the nature of our opinions and practices in religion. Everything shall come into judgment.
11. The trial will be such as to test our character. All the trials through which we are to pass are designed to do this. Affliction, temptation, sickness, death, are all intended to produce this result, and all have a tendency to this end. But, pre-eminently is this the case with regard to the trial at the great Day of Judgment. Amidst the light of the burning world, and the terrors of the Judgment; under the blazing throne, and the eye of God, every man‘s character shall be seen, and a just judgment shall be pronounced.
12. The trial shall remove all that is impure in Christians, 1 Corinthians 3:14. They shall then see the truth; and in that world of truth, all that was erroneous in their opinions shall be corrected. They shall be in a world where fanaticism cannot be mistaken for the love of truth, and where enthusiasm cannot be substituted for zeal. All true and real piety shall there abide; all which is false and erroneous shall be removed.
13. What a change will then take place in regard to Christians. all probably cherish some opinions which are unsound; all indulge in some things now supposed to be piety, which will not then bear the test. The great change will then take place from impurity to purity; from imperfection to perfection. The very passage from this world to heaven will secure this change; and what a vast revolution will it be thus to be ushered into a world where all shall be pure in sentiment; all perfect in love.
14. Many Christians may be much disappointed in that Day. Many who are now zealous for doctrines, and who pursue with vindictive spirit others who differ from them, shall then “suffer loss,” and find that the persecuted had more real love of truth than the persecutor. Many who are now filled with zeal, and who denounce the comparatively leaden and tardy pace of others; many whose bosoms glow with rapturous feeling, and burn, as they suppose, with a seraph‘s love, shall find that all this was not piety - that animal feeling was mistaken for the love of God; and that a zeal for sect, or for the triumph of a party, was mistaken for love to the Saviour; and that the kindlings of an ardent imagination had been often substituted for the elevated emotions of pure and disinterested love.
15. Christians, teachers, and people should examine themselves, and see what is the building which they are rearing on the true foundation. Even where the foundation of a building is laid broad and deep, it is of much importance whether a stately and magnificent palace shall he reared on it, suited to the nature of the foundation, or whether a mud-walled and a thatched cottage shall be all. Between the foundation and the edifice in the one case there is the beauty of proportion and fitness; in the other there is incongruity and unfitness. Who would lay such a deep and broad foundation as the basis upon which to raise the hut of the savage or the mud cottage of the Hindu? So in religion. The foundation to all who truly believe in the Lord Jesus is broad, deep, firm, magnificent. But the superstructure - the piety, the advancement in knowledge, the life, is often like the cottage that is reared on the firm basis - that every wind shakes, and that the fire would soon consume. As the basis of the Christian hope is firm, so should the superstructure be large, magnificent, and grand,
16. Christians are to regard themselves as holy and pure, 1 Corinthians 3:16-17. They are the temple of the Lord - the dwelling place of the Spirit. A temple is sacred and inviolable. So should Christians regard themselves. They are dedicated to God. He dwells among them. And they should deem themselves holy and pure; and should preserve their minds from impure thoughts, from unholy purposes, from selfish and sensual desires. They should be in all respects such as will be the fit abode for the Holy Spirit of God. How pure should people be in whom the Holy Spirit dwells! How single should be their aims! How constant their self-denials! How single their desire to devote all to his service, and to live always to his glory! How heavenly should they be in their feelings; and how should pride, sensuality:. vanity, ambition, covetousness, and the love of gaiety, be banished from their bosoms! Assuredly in God‘s world there should be one place where he will delight to dwell - one place that shall remind of heaven, and that place should be the church which has been purchased with the purest blood of the universe.
17. We see what is necessary if a man would become a Christian, 1 Corinthians 3:18. He must be willing to be esteemed a feel; to be despised; to have his name cast out as evil; and to be regarded as even under delusion and deception. Whatever may be his rank, or his reputation for wisdom, and talent, and learning, he must be willing to be regarded as a fool by his former associates and companions; to cast off all reliance on his own wisdom; and to be associated with the poor, the persecuted, and the despised followers of Jesus. Christianity knows no distinctions of wealth, talent, learning. It points out no royal road to heaven. It describes but one way; and whatever contempt an effort to be saved may involve us in, it requires us to submit to that, and even to rejoice that our names are cast out as evil.
18. This is a point on which people should be especially careful that they are not deceived, 1 Corinthians 3:18. There is nothing on which they are more likely to be than this. It is not an easy thing for a proud man to humble himself; it is not easy for people who boast of their wisdom to be willing that their names should be cast out as evil. And there is great danger of a man‘s flattering himself that he is willing to be a Christian, who would not be willing to be esteemed a fool by the great and the frivilous people of this world. He still intends to be a Christian and be saved; and yet to keep up his reputation for wisdom and prudence. Hence, everything in religion which is not consistent with such a reputation for prudence and wisdom he rejects. Hence, he takes sides with the world. As far as the world will admit that a man ought to attend to religion he will go. Where the world would pronounce anything to be foolish, fanatical, or enthusiastic, he pauses. And his religion is not shaped by the New Testament, but by the opinions of the world - Such a man should be cautious that he is not deceived. All his hopes of heaven are probably built on the sand,
19. We should not overvalue the wisdom of this world, 1 Corinthians 3:18-19. It is folly in the sight of God. And we, therefore, should not over-estimate it, or desire it, or be influenced by it. True wisdom on any subject we should not despise; but we should especially value that which is connected with salvation.
20. This admonition is of special applicability to ministers of the gospel. They are in special danger on the subject; and it has been by their yielding themselves so much to the power of speculative philosophy, that parties have been formed in the church, and that the gospel has been so much corrupted.
21. These considerations should lead us to live above contention, and the fondness of party. Sect and party in the church are not formed by the love of the pure and simple gospel, but by the love of some philosophical opinion, or by an admiration of the wisdom, talents, learning, eloquence, or success of some Christian teacher. Against this the apostle would guard us; and the considerations presented in this chapter should elevate us above all the causes of contention and the love of sect, and teach us to love as brothers all who love our Lord Jesus Christ.
22. Christians have an interest in all things that can go to promote their happiness. Life and death, things present and things to come - all shall tend to advance their happiness, and promote their salvation; 1 Corinthians 3:21-23.
23. Christians have nothing to fear in death. Death is theirs, and shall be a blessing to them. Its sting is taken away; and it shall introduce them to heaven. What have they to fear? Why should they be alarmed? Why afraid to die? Why unwilling to depart and to be with Christ?
24. Christians should regard themselves as devoted to the Saviour. They are his, and he has the highest conceivable claim on their time, their talents, their influence, and their wealth. To him, therefore, let us be devoted, and to him let us consecrate all that we have.