1 Corinthians 4:9-15 | |
9. For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. | 9. Existimo enim, quod Deus nos postremos Apostolos demonstraverit tanquam morti destinatos: nam theatrum facti sumus mundo,et angelis, et hominibus. |
10. We are fools for Christ's sake, but ye are wise in Christ: we are nos weak, but ye are strong; ye are honorable, but we are despised. | 10. Nos stulti propter Christum, vos autem prudentes in Christo: infirmi, vos autem robusti: vos gloriosi, nos autem ignobiles. |
11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place: | 11. Ad hanc enim horam usque et sitimus, et esurimus, et nudi sumus, et colaphis caedimur. |
12. And labor, working with our own hands: being reviled, we bless: being persecuted, we suffer it: | 12. Etcircumagimur, et laboramus operantes manibus propriis: maledictis lacessiti benedicimus: persequutionem patientes sustinemus: |
13. Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. | 13. Conviciis affecti obsecramus: quasi exsecrationes mundi facti sumus, omnium reiectamentum usque ad hunc diem. |
14. I write not these things to shame you, but as my beloved sons I warn you. | 14. Non quo pudorem vobis incutiam, haec scribo: sed ut filios meos dilectos admoneo. |
15. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. | 15. Nam etsi decem millia paedagogorum habueritis in Christo, non tamen multos patres; in Christo enim Iesu par Evangelium ego vos genui. |
9.
This he expresses more distinctly by adding, that they
The second clause
10.
The case is the same as to the subsequent clauses -- "You are
11.
12. When he says that
13.
In so far as concerns the meaning of the passage before us, Paul, with the view of expressing his extreme degradation, says that he is held in abomination by the whole world, like a man set apart for expiation,16 and that, like offscourings, he is nauseous to all. At the same time he does not mean to say by the former comparison that he is all expiatory victim for sins, but simply means, that in respect of disgrace and reproaches he differs nothing from the man on whom the execrations of all are heaped up.
14.
But what was the design of this admonition? It was that the Corinthians, who were puffed up with mere empty notions, might learn to glow, as he did, in the abasement of the cross, and might no longer despise him on those grounds on which he was deservedly honorable in the sight of God and angels -- in fine, that, laying aside their accustomed haughtiness, they might set a higher value on those marks18 of Christ (Galatians 6:17) that were upon him, than on the empty and counterfeit show of the false apostles. Let teachers19 infer from this, that in reproofs they must always use such moderation as not to wound men's minds with excessive severity, and that, agreeably to the common proverb, they must mix honey or oil with vinegar -- that they must above all things take care not to appear to triumph over those whom they reprove, or to take delight in their disgrace -- nay more, that they must endeavor to make it understood that they seek nothing but that their welfare may be promoted. For what good will the teacher20 do by mere bawling, if he does not season the sharpness of his reproof by that moderation of which I have spoken? Hence if we are desirous to do any good by correcting men's faults, we must distinctly give them to know, that our reproofs proceed from a friendly disposition.
15.
Should any one bring forward this objection, "As new sons are
And, truly, the condition of the Church universal at this day is the same as that of the Corinthian Church was at that time. For how few are there that love the Churches with a fatherly, that is to say, a disinterested affection, and lay themselves out to promote their welfare! Meanwhile, there are very many pedagogues, who give out their services as hirelings, in such a manner as to discharge as it were a mere temporary office, and in the meantime hold the people in subjection and admiration.27 At the same time, even in that case it is well when there are many pedagogues, who do good, at least, to some extent by teaching, and do not destroy the Church by the corruptions of false doctrine. For my part, when I complain of the multitude of pedagogues, I do not refer to Popish priests, (for I would not do them the honor of reckoning them in that number,) but those who, while agreeing with us in doctrine, employ themselves in taking care of their own affairs, rather than those of Christ. We all, it is true, wish to be reckoned fathers, and require from others the obedience of sons, but where is the man to be found who acts in such a manner as to show that he is a father?28
There remains another question of greater difficulty: As Christ forbids us to
call any one father upon earth, because we have one Father in heaven, (Matthew 23:9,)
how does Paul dare to take to himself the name of father? I answer, that, properly speaking, God alone is the Father, not merely of our soul, but also of our flesh. As, however, in so far as concerns the body, he communicates the honor of his paternal name to those to whom he gives offspring, while, as to souls, he reserves to himself exclusively the right and title of Father, I confess that, on this account, he is called in a peculiar sense
1 "Et bien peu estimez;" -- "And very little esteemed."
2 "On pourmenoit par toute la ville les poures prisonniers;" -- "They led the poor prisoners round the whole town."
3 "Condamnez a seruir de passe-temps en combatrant contre des bestes;" -- "Condemned to serve as a pastime in fighting against wild beasts."
4 "C'est une concession ironique, c'est a dire, qu'il accorde ce dont ils se vantoyent, mais c'est par mocquerie, comme s'il disoit;" -- "It is an ironical concession; that is to say -- he grants what they boast of, but it is in mockery, as though he had said."
5 "En faisant profession de l'Euangile, vous voulez auec cela estre estimez prudens;" -- "In making a profession of the gospel, you wish, along with that, to be esteemed wise."
6 "Pour l'amour de vous;" -- "From love to you."
7 "Est d'autant plus picquante, et aigre;" -- "Is so much the more cutting and severe."
8
9 "Or le premier signifie non seulement se gaudir d'vn homme, mais aussi toucher son honneur comme en le blasonnant, et le naurer en termes picquans: ce que nous disons communement, Mordre en riant. Le second signifie quand on detracte apertement de quelqu'vn sans vser de couuerture de paroles;" -- "Now the first means not simply to make one's self merry at another's expense, but also to touch his reputation, as if with the view of blackening it, and wounding it by cutting expressions, as we commonly say -- to give a good humored bite. The second means when persons slander any one openly, without using any disguise of words."
10 "Que c'estoit vn mestier ville, et mechanique;" -- "That it was a mean and mechanical occupation."
11 "Comme c'estoit vne chose qui se faisoit anciennement entre les payens;" -- "As this was a thing that was practiced anciently among the heathens."
12 The Scholiast on Aristophanes, Plut. 454, gives the following explanation of the term
13 "De malediction;" -- "Of curse."
14 "Les ballieures d'vne maison;" -- "The sweepings of a house."
15 The view given by Budaeus of the former term (
16 "Destine a porter toutes les execrations et maudissons du monde;" -- "Set apart to bear all the execrations and curses of the world."
17 "Tasche sur toutes choses que toute la honte demeure entre lui et celui lequel il admoneste;" -- "Endeavors above all things that the shame may remain between him and the person whom he admonishes."
18 "Les marques et fietrisseurs de Christ en luy;" -- "The marks and brands of Christ in him." The allusion, as our Author himself remarks, when commenting upon Galatians 6:17, is to "the marks with which barbarian slaves, or fugitives, or malefactors were branded." Hence the expression of Juvenal: stigmate dignum credere -- "to reckon one worthy of being branded as a slave." (Juv. 10. 183.) -- Ed.
19 "Les docteurs et ministres;" -- "Teachers and ministers."
20 "Le ministre:" -- "The minister."
21 "The Greek word pedagogue," says Calmet, "now carries with it an idea approaching to contempt. With no other word to qualify it, it excites the idea of a pedant, who assumes an air of authority over others, which does not belong to him. But among the ancients a pedagogue was a person to whom they committed the care of their children, to lead them, to observe them, and to instruct them in their first rudiments. Thus the office of a pedagogue nearly answered to that of a governor or tutor, who constantly attends his pupil, teaches him, and forms his manners. Paul (1 Corinthians 4:13) says: "For though you have ten thousand instructors (pedagogues) in Christ, yet have ye not many fathers' -- representing himself as their father in the faith, since he had begotten them in the gospel. The pedagogue, indeed, may have some power and interest in his pupil, but he can never have the natural tenderness of a father for him." -- Ed.
22 "Quel mal y auroit-il, quand nous dirions, qu'il fait aussi vne allusion a ceste petitesse et enfance en la foy?" -- "What harm were there, though we should say that he also makes an allusion to that littleness and childhood in the faith?"
23 Our Author evidently alludes to the etymology of the original term
24 "La mauuaise procedure et faqon d'enseigner des docteurs, d'autant qu'ils amusoyent leurs disciples aux premiers rudimens et petis commencemens, et les tenoyent tousiours la;" -- "The base procedure and method of instruction of the teachers, inasmuch as they amused their followers with the first rudiments and little beginnings, and kept them constantly there."
25 "Qu'on appelle;" -- "As they call it."
26 Our Author probably refers to what he had said when commenting on 1 Corinthians 3:2.
27 "Qui se loent, comme ouuriers a la iournee, pour exercer l'office a leur profit, ainsi qu'on feroit vne chose qu'on aura prise pour vn temps certain, et cependant, tenir le peuple en obeissance, et acquerir bruit, ou estre en admiration enuers iceluy;" -- "Who hire themselves out, as workmen for the day, in order to exercise the office to their own advantage, as if one were doing a thing that he had taken up for a certain time, and in the meantime to hold the people in subjection, and acquire fame, or be in admiration among them."
28 "Combien yen a-t-il qui facent office de pere, et qui demonstrent par effet ce qu'ils vetdent estre appelez?" -- "How many are there of them that discharge the office of a father, and show in deeds what they wish to be called?"