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14. I write not these things to shame you As the foregoing instances of irony were very pointed, so that they might exasperate the minds of the Corinthians, he now obviates that dissatisfaction by declaring, that he had not said these things with a view to cover them with shame, but rather to admonish them with paternal affection. It is indeed certain that this is the nature and tendency of a father’s chastisement, to make his son feel ashamed; for the first token of return to a right state of mind is the shame which the son begins to feel on being reproached for his fault. The object, then, which the father has in view when he chastises his son with reproofs, is that he may bring him to be displeased with himself. And we see that the tendency of what Paul has said hitherto, is to make the Corinthians ashamed of themselves. Nay more, we shall find him a little afterwards (1 Corinthians 6:5) declaring that he made mention of their faults in order that they may begin to be ashamed. Here, however, he simply means to intimate, that it was not his design to heap disgrace upon them, or to expose their sins publicly and openly with a view to their reproach. For he who admonishes in a friendly spirit, makes it his particular care that whatever there is of shame, may remain with the individual whom he admonishes, ²⁵⁰²⁵⁰     “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.” and may in this manner be buried. On the other hand, the man who reproaches with a malignant disposition, inflicts disgrace upon the man whom he reproves for his fault, in such a manner as to hold him up to the reproach of all. Paul then simply affirms that what he had said, had been said by him, with no disposition to upbraid, or with any view to hurt their reputation, but, on the contrary, with paternal affection he admonished them as to what he saw to be defective in them.

But what was the design of this admonition? It was that the Corinthians, who were puffed up with mere empty notions, might learn to glory, 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 marks ²⁵¹²⁵¹     “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. of Christ (Galatians 6:17) that were upon him, than on the empty and counterfeit show of the false apostles. Let teachers ²⁵²²⁵²     “Les docteurs et ministres;” — “Teachers and ministers.” 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 teacher ²⁵³²⁵³     “Le ministre:” — “The minister.” 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. For though you had ten thousand. He had called himself father, and now he shows that this title belongs to him peculiarly and specially, inasmuch as he alone has begotten them in Christ. In this comparison, however, he has an eye to the false apostles to whom the Corinthians showed all deference, so that Paul was now almost as nothing among them. Accordingly he admonishes them to consider what honor ought to be rendered to a father, and what to a pedagogue ²⁵⁴²⁵⁴     “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 4:15) 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. “You entertain respect for those new teachers. To this I have no objection, provided you bear in mind that I am your father, while they are merely pedagogues.” Now by claiming for himself authority, he intimates that he is actuated by a different kind of affection from that of those whom they so highly esteemed. “They take pains in instructing you. Be it so. Very different is the love of a father, very different his anxiety, very different his attachment from those of a pedagogue What if he should also make an allusion to that imperfection of faith ²⁵⁵²⁵⁵     “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?” which he had previously found fault with? For while the Corinthians were giants in pride, they were children in faith, and are, therefore, with propriety, sent to pedagogues ²⁵⁶²⁵⁶     Our Author evidently alludes to the etymology of the original term παιδαγωγοὺς, as being derived from παῖς, a boy, and ἄγω, to lead Such instructors were generally slaves, whose business it was to attend upon their youthful charge, to observe their behavior, and to lead them to and from school. (Herod. 8. 75, Eur. Ion, 725.) — Ed He also reproves the absurd and base system of those teachers in keeping their followers in the mere first rudiments, with the view of keeping them always in bonds under their authority. ²⁵⁷²⁵⁷     “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.”

For in Christ Here we have the reason why he alone ought to be esteemed as the father of the Corinthian Church — because he had begotten it. And truly it is in most appropriate terms that he here describes spiritual generation, when he says that he has begotten them in Christ, who alone is the life of the soul, and makes the gospel the formal cause. ²⁵⁸²⁵⁸     “Qu’on appelle;” — “As they call it.” Let us observe, then, that we are then in the sight of God truly begotten, when we are engrafted into Christ, out of whom there will be found nothing but death, and that this is effected by means of the gospel, because, while we are by nature flesh and hay, the word of God, as Peter (1 Peter 1:24, 25) teaches from Isaiah, (Isaiah 40:6, 7, 8,) is the incorruptible seed by which we are renewed to eternal life. Take away the gospel, and we will all remain accursed and dead in the sight of God. That same word by which we are begotten is afterwards milk to us for nourishing us, and it is also solid food to sustain us for ever. ²⁵⁹²⁵⁹     Our Author probably refers to what he had said when commenting on 1 Corinthians 3:2.

Should any one bring forward this objection, “As new sons are begotten to God in the Church every day, why does Paul say that those who succeeded him were not fathers?” the answer is easy — that he is here speaking of the commencement of the Church. For although many had been begotten by the ministry of others, this honor remained to Paul untouched — that he had founded the Corinthian Church. Should any one, again, ask, “Ought not all pastors to be reckoned fathers, and if so, why does Paul deprive all others of this title, so as to claim it for himself exclusively?” I answer — “He speaks here comparatively.” Hence, however the title of fathers might be applicable to them in other respects, yet in respect of Paul, they were merely instructors We must also keep in mind what I touched upon a little ago, that he is not speaking of all, (for as to those who were like himself, as, for example, Apollos, Silvanus, and Timotheus, who aimed at nothing but the advancement of Christ’s kingdom, he would have had no objection to their being so named, and having the highest honor assigned to them,) but is reproving those who, by a misdirected ambition, transferred to themselves the glory that belonged to another. Of this sort were those who robbed Paul of the honor that was due to him, that they might set themselves off in his spoils.

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. ²⁶⁰²⁶⁰     “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.” 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? ²⁶¹²⁶¹     “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?”

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 the Father of spirits, and is distinguished from earthly fathers, as the Apostle speaks in Hebrews 12:9. As, however, notwithstanding that it is he alone who, by his own influence, begets souls, and regenerates and quickens them, he makes use of the ministry of his servants for this purpose, there is no harm in their being called fathers, in respect of this ministry, as this does not in any degree detract from the honor of God. The word, as I have said, is the spiritual seed. God alone by means of it regenerates our souls by his influence, but, at the same time, he does not exclude the efforts of ministers. If, therefore, you attentively consider, what God accomplishes by himself, and what he designs to be accomplished by ministers, you will easily understand in what sense he alone is worthy of the name of Father, and how far this name is applicable to his ministers, without any infringement upon his rights.

16. I exhort you. He now expresses also, in his own words, what he requires from them in his fatherly admonition — that, being his sons, they do not degenerate from their father. For what is more reasonable than that sons endeavor to be as like as possible to their father. ²⁶²²⁶²     “Taschent a suyure les bonnes moeurs de lears peres;” — “Endeavor to follow the good manners of their fathers.” At the same time he gives up something in respect of his own right, when he exhorts them to this, by way of entreaty rather than of command. But to what extent he wishes them to be imitators of him, he shows elsewhere, when he adds, as he was of Christ (1 Corinthians 11:1.) This limitation must always be observed, so as not to follow any man, except in so far as he leads us to Christ. We know what he is here treating of. The Corinthians did not merely shun the abasement of the cross, but they also regarded their father with contempt, on this account, that, forgetting earthly glory, he gloried rather in reproaches for Christ; and they reckoned themselves and others fortunate in having nothing contemptible according to the flesh. He accordingly admonishes them to devote themselves, after his example, to the service of Christ, so as to endure all things patiently.

17. For this cause. The meaning is: “That you may know what my manner of life is, and whether I am worthy to be imitated, listen to what Timothy has to say, who will be prepared to be a faithful witness of these things. Now as there are two things that secure credit to a man’s testimony — a knowledge of the things which he relates, and fidelity — he lets them know that Timothy possesses both of these things. For in calling him his dearly beloved son, he intimates that he knew him intimately, and was acquainted with all his affairs; and farther, he speaks of him as faithful in the Lord He gives also two things in charge to Timothy — first, to recall to the recollection of the Corinthians those things which they should of themselves have had in remembrance, and in this he tacitly reproves them; and secondly, to testify to them, how uniform and steady his manner of teaching was in every place. Now it is probable that he had been assailed by the calumnies of the false apostles, as though he assumed more authority over the Corinthians than he did over others, or as though he conducted himself in a very different way in other places; for it is not without good reason that he wishes this to be testified to them. It is then the part of a prudent minister so to regulate his procedure, and to observe such a method of instruction, that no such objection may be brought against him, but he shall be prepared to answer on the same ground as Paul does.