CHAPTER 4
1 Corinthians 4:1-5 | |
1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. | 1. Sic nos aestimet homo ut ministros Christi, et dispensatores arcanorum Dei. |
2. Moreover it is required in stewards, that a man be found faithful. | 2. Caeterum in ministris hoc quaeritur, ut fidelis aliquis reperiatur. |
3. But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. | 3. Mihi viro pro minimo est, a vobis diiudicari, aut ab humano die:1 imo nec me ipsum diiudico. |
4. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. | 4. Nullius enim rei mihi sum conscius: sed non in hoc sum justificatus. Porro qui me diiudicat, Dominus est. |
5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God. | 5. Itaque ne ante tempus quicquam iudicetis, donec venerit Dominus, qui et illustrabit abscondita tenebrarum, et manifestabit consilia cordium; et tunc laus erit cuique a Deo. |
1.
As to what he adds --
2.
This passage, however, militates, not merely against wicked teachers, but also against all that have any other object in view than the glory of Christ and the edification of the Church. For every one that teaches the truth is not necessarily faithful, but, only he who desires from the heart to serve the Lord and advance Christ's kingdom. Nor is it without good reason that Augustine assigns to hirelings, (John 10:12,)a middle place between the wolves and the good teachers. As to Christ's requiring wisdom also on the part of the good steward, (Luke 12:42,) he speaks, it is true, in that passage with greater clearness than Paul, but the meaning is the same. For the faithfulness of which Christ speaks is uprightness of conscience, which must be accompanied with sound and prudent counsel. By a faithful minister Paul means one who, with knowledge as well as uprightness,8 discharges the office of a good and faithful minister.
3.
But, it is asked, on what ground it was allowable for Paul, not merely to set aside the censure of one Church, but to set himself above the judgment of men? for this is a condition common to all pastors -- to be judged of by the Church. I answer, that it is the part of a good pastor to submit both his doctrine and his life for examination to the judgment of the Church, and that it is the sign of a good conscience not to shun the light of careful inspection. In this respect Paul, without doubt, was prepared for submitting himself to the judgment of the Corinthian Church, and for being called to render an account both of his life and of his doctrine, had there been among them a proper scrutiny,11 as he often assigns them this power, and of his own accord entreats them to be prepared to judge aright. But when a faithful pastor sees that he is borne down by unreasonable and perverse affections, and that justice and truth have no place, he ought to appeal to God, and betake himself to his judgment-seat, regardless of human opinion, especially when he cannot secure that a true and proper knowledge of matters shall be arrived at.
If, then, the Lord's servants would bear in mind that they must act in this manner, let them allow their doctrine and life to be brought to the test, nay more, let them voluntarily present themselves for this purpose; and if anything is objected against them, let them not decline to answer. But if they see that they are condemned without being heard in their own defense, and that judgment is passed upon them without their being allowed a hearing, let them raise up their minds to such a pitch of magnanimity, as that, despising the opinions of men, they will fearlessly wait for God as their judge. In this manner the Prophets of old, having to do with refractory persons,12 and such as had the audacity to despise the word of God in their administration of it, required to raise themselves aloft, in order to tread under foot that diabolical obstinacy, which manifestly tended to overthrow at once the authority of God and the light of truth. Should any one, however, when opportunity is given for defending himself, or at least when he has need to clear himself, appeal to God by way of subterfuge, he will not thereby make good his innocence, but will rather discover his consummate impudence.13
As, however, it were very absurd to reject all kinds of judgment, whether of individuals respecting themselves, or of one individual respecting his brother, or of all together respecting their pastor, let it be understood that Paul speaks here not of the actions of men, which may be reckoned good or bad according to the word of the Lord, but of the eminence of each individual, which ought not to be estimated according to men's humors. It belongs to God alone to determine what distinction every one holds, and what honor he deserves. The Corinthians, however, despising Paul, groundlessly extolled others to the skies, as though they had at their command that knowledge which belonged exclusively to God. This is what he previously made mention of as man's day -- when men mount the throne of judgment, and, as if they were gods, anticipate the day of Christ, who alone is appointed by the Father as judge, allot to every one his station of honor, assign to some a high place, and degrade others to the lowest seats. But what rule of distinction do they observe? They look merely to what appears openly; and thus what in their view is high and honorable, is in many instances an abomination in the sight of God. (Luke 16:15.) If any one farther objects, that the ministers of the word may in this world be distinguished by their works, as trees by their fruits, (Matthew 7:16,) I admit that this is true, but we must consider with whom Paul had to deal. It was with persons who, in judging, looked to nothing but show and pomp, and arrogated to themselves a power which Christ., while in this world, refrained from using -- that of assigning to every one his seat in the kingdom of God. (Matthew 20:23.) He does not, therefore, prohibit us from esteeming those whom we have found to be faithful workmen, and pronouncing them to be such; nor, on the other hand, from judging persons to be bad workmen according to the word of God, but he condemns that rashness which is practiced, when some are preferred above others in a spirit of ambition -- not according to their merits, but without examination of the case.16
4.
"Every man's ways appear right his own eyes, but the Lord pondereth the hearts." (Proverbs 21:2.)
Papists abuse this passage for the purpose of shaking the assurance of faith, and truly, I confess, that if their doctrine were admitted, we could do nothing but tremble in wretchedness during our whole life. For what tranquillity could our minds enjoy if it were to be determined from our works whether we are well-pleasing to God? I confess, therefore, that from the main foundation of Papists there follows nothing but continual disquietude for consciences; and, accordingly, we teach that we must have recourse to the free promise of mercy, which is offered to us in Christ, that we may be fully assured that we are accounted righteous by God.
5.
1 "De iour humain -- c'est a dire, de iugement d'homme;" -- "Of man's day -- that is to say, of man's judgment."
2 "Pource que les Corinthiens iugeoyent de luy d'vne mauuaise sorte, et bien inconsidereement;" -- "As the Corinthians judged of him in an unfavorable way, and very rashly."
3 "Facilement on viendra a mespriser la parole de Dieu;" -- "They will readily come to despise the word of God."
4 "Ils sont eux-mesmes comme les autres sous la domination de Christ;" -- "They are themselves, in common with others, under the dominion of Christ."
5 Our Author makes use of the same expression when commenting on 1 Corinthians 11:23, and 1 Corinthians 15:3. -- Ed.
6 Entre les dispensateurs;" -- "Among stewards."
7 "Et d'une facon magistrale;" -- "And with a magisterial air."
8 "Auec science et bonne discretion, et d'vn coeur droit;" -- "With knowledge and good discretion, as well as with an upright heart."
9 "Ils estoyent rauis en admiration de ces masques externes, comme gens tout transportez, et ne regardoyent point a discerner vrayement ne proprement;" -- "They were ravished with admiration of those foreign masks, as persons quite transported, and were not careful to distinguish truly or properly."
10 "Et orgueil;" -- "And pride."
11 "Si entr'eux fi y eust eu vne legitime et droite facon de iuger;" -- "If there had been among them a lawful and right method of judging."
12 "Ils auoyent affaire a des gens opiniastres et pleins de rebellion;" -- "They had to do with persons that were obstinate, and full of rebellion."
13 "Se demonstrera estre merueilleusement impudent;" -- "He will show himself to be marvellously impudent."
14 The word day, which is the literal rendering of the original word (
15 "Selon les sottes affections, ou les mouuemens temeraires des hommes;" -- "According to the foolish affections, or rash impulses of men."
16 "Comme on dit;" -- "As they say."
17 "Si nihil prorsus sibi consciret;" -- our author most probably had in his eye a well-known passage in Horace, (Ep. I. 1. 61,) "Nil conscire sibi;" -- "To be conscious to one's self of nothing wrong." -- Ed.
18 "Combien sa conscience estoit pure et nette;" -- "How pure and clean his conscience was."
19 "Tanquam agonothetos. The allusion is to the presiding officers or umpires (