F
I R S T C O R I N I T H I A N S
CHAP. IV.
In
this chapter the apostle,
I.
Directs them how to account of him and his
fellow-ministers, and therein, tacitly at least, reproves them for their
unworthy carriage towards him, ver. 1-6. II. He cautions them against pride
and self-elation, and hints at the many temptations they had to conceive too
highly of themselves, and despise him and other apostles, because of the great
diversity in their circumstances and condition, ver. 7-13. III. He challenges
their regard to him as their father in Christ, ver. 14-16. IV. He tells them
of his having sent Timothy to them, and of his own purpose to come to them
shortly, however some among them had pleased themselves, and grown vain, upon
the quite contrary expectation, ver. 17 to the end.
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The
Stewardship of the Apostles.
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A. D. 57.
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1 Let a man so account of us, as of the
ministers of Christ, and stewards of the mysteries of God. 2
Moreover it is required in stewards, that a man be found faithful.
3 But with me it is a very small thing that I should be judged of you, or of
man's judgment: yea, I judge not mine own self. 4 For I know
nothing by myself; yet am I not hereby justified: but he that judgeth me is
the Lord. 5 Therefore judge nothing before the time, until the
Lord come, who both will bring to light the hidden things of darkness, and
will make manifest the counsels of the hearts: and then shall every man have
praise of God. 6 And these things, brethren, I have in a figure
transferred to myself and to Apollos for your sakes; that ye might
learn in us not to think of men above that which is written, that no
one of you be puffed up for one against another.
Here, I. The apostle challenges the respect due to him on account of his
character and office, in which many among them had at least very much failed: Let
a man so account of us as of the ministers of Christ, and stewards of the
mysteries of God (v. 1), though possibly others might have valued
them too highly, by setting him up as the head of a party, and professing to
be his disciples. In our opinion of ministers, as well as all other things, we
should be careful to avoid extremes. Apostles themselves were, 1. Not to be
overvalued, for they were ministers, not masters; stewards, not lords. They
were servants of Christ, and no more, though they were servants of the highest
rank, that had the care of his household, that were to provide food for the
rest, and appoint and direct their work. Note, It is a very great abuse of
their power, and highly criminal in common ministers, to lord it over their
fellow-servants, and challenge authority over their faith or practice. For
even apostles were but servants of Christ, employed in his work, and sent on
his errand, and dispensers of the mysteries of God, or those truths which had
been hidden from the world in ages and generations past. They had no authority
to propagate their own fancies, but to spread Christian faith. 2. Apostles
were not to be undervalued; for, though they were ministers, they were
ministers of Christ. The character and dignity of their master put an honour
on them. Though they are but stewards, they are not stewards of the common
things of the world, but of divine mysteries. They had a great trust, and for
that reason had an honourable office. They were stewards of God's household,
high-stewards in his kingdom of grace. They did not set up for masters, but
they deserved respect and esteem in this honourable service. Especially,
II. When they did their duty in it, and approved themselves faithful: It is
required in stewards that a man be found faithful (v. 2),
trustworthy. The stewards in Christ's family must appoint what he hath
appointed. They must not set their fellow-servants to work for themselves.
They must not require any thing from them without their Master's warrant. They
must not feed them with the chaff of their own inventions, instead of the
wholesome food of Christian doctrine and truth. They must teach what he hath
commanded, and not the doctrines and commandments of men. They must be true to
the interest of their Lord, and consult his honour. Note, The ministers of
Christ should make it their hearty and continual endeavour to approve
themselves trustworthy; and when they have the testimony of a good conscience,
and the approbation of their Master, they must slight the opinions and
censures of their fellow-servants: But with me, saith the apostle, it
is a small thing that I should be judged of you, or of man's judgment, v.
3. Indeed, reputation and esteem among men are a good step towards usefulness
in the ministry; and Paul's whole argument upon this head shows he had a just
concern for his own reputation. But he that would make it his chief endeavour
to please men would hardly approve himself a faithful servant of Christ, Gal.
i. 10. He that would be faithful to Christ must despise the censures of men
for his sake. He must look upon it as a very little thing (if his Lord
approves him) what judgment men form of him. They may think very meanly or
very hardly of him, while he is doing his duty; but it is not by their
judgment that he must stand or fall. And happy is it for faithful ministers
that they have a more just and candid judge than their fellow-servants; one
who knows and pities their imperfections, though he has none of his own. It is
better to fall into the hands of God than into the hands of men, 2 Sam.
xxiv. 14. The best of men are too apt to judge rashly, and harshly, and
unjustly; but his judgment is always according to truth. It is a comfort that
men are not to be our final judges. Nay, we are not thus to judge ourselves:
"Yea, I judge not myself. For though I know nothing by myself,
cannot charge myself with unfaithfulness, yet I am not thereby justified,
this will not clear me of the charge; but he that judgeth me is the Lord.
It is his judgment that must determine me. By his sentence I must abide. Such
I am as he shall find and judge me to be." Note, It is not judging well
of ourselves, justifying ourselves, that will prove us safe and happy. Nothing
will do this but the acceptance and approbation of our sovereign Judge. Not
he that commendeth himself is approved, but he whom the Lord commendeth, 2
Cor. x. 18.
III. The apostle takes occasion hence to caution the Corinthians against
censoriousness--the forward and severe judging of others: Therefore judge
nothing before the time, until the Lord come, v. 5. It is judging
out of season, and judging at an adventure. He is not to be understood of
judging by persons in authority, within the verge of their office, nor of
private judging concerning facts that are notorious; but of judging persons'
future state, or the secret springs and principles of their actions, or about
facts doubtful in themselves. To judge in these cases, and give decisive
sentence, is to assume the seat of God and challenge his prerogative. Note,
How bold a sinner is the forward and severe censurer! How ill-timed and
arrogant are his censures! But there is one who will judge the censurer, and
those he censures, without prejudice, passion, or partiality. And there is a
time coming when men cannot fail judging aright concerning themselves and
others, by following his judgment. This should make them now cautious of
judging others, and careful in judging themselves. There is a time coming when
the Lord will bring to light the hidden things of darkness, and make
manifest the counsels of the hearts--deeds of darkness that are now done
in secret, and all the secret inclinations, purposes, and intentions, of the
hidden man of the heart. Note, There is a day coming that will dispel the
darkness and lay open the face of the deep, will fetch men's secret sins into
open day and discover the secrets of their hearts: The day shall declare
it. The judge will bring these things to light. The Lord Jesus Christ will
manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ
must have the knowledge of the counsels of the heart, else he could not make
them manifest. This is a divine prerogative (Jer. xvii. 10), and yet it is
what our Saviour challenges to himself in a very peculiar manner (Rev. ii.
23): All the churches shall know that I am HE who searcheth the reins and
hearts, and I will give to every one of you according to your works. Note,
We should be very careful how we censure others, when we have to do with a
Judge from whom we cannot conceal ourselves. Others do not lie open to our
notice, but we lie all open to his: and, when he shall come to judge, every
man shall have praise of God. Every man, that is, every one qualified for
it, every one who has done well. Though none of God's servants can deserve any
thing from him, though there be much that is blamable even in their best
services, yet shall their fidelity be commended and crowned by him; and should
they be condemned, reproached, or vilified, by their fellow-servants, he will
roll away all such unjust censures and reproaches, and show them in their own
amiable light. Note, Christians may well be patient under unjust censures,
when they know such a day as this is coming, especially when they have their
consciences testifying to their integrity. But how fearful should they be of
loading any with reproaches now, whom their common Judge shall hereafter
commend!
IV. The apostle here lets us into the reason why he had used his own name and
that of Apollos in this discourse of his. He had done it in a figure,
and he had done it for their sakes. He chose rather to mention his own
name, and the name of a faithful fellow-labourer, than the names of any heads
of factions among them, that hereby he might avoid what would provoke, and so
procure for his advice the greater regard. Note, Ministers should use prudence
in their advices and admonitions, but especially in their reproofs, lest they
lose their end. The advice the apostle would by this means inculcate was that
they might learn not to think of men above what is written (above what he
had been writing), nor be puffed up for one against another (v.
6). Apostles were not to be esteemed other than planters or waterers in God's
husbandry, master-builders in his building, stewards of his mysteries, and
servants of Christ. And common ministers cannot bear these characters in the
same sense that apostles did. Note, We must be very careful not to transfer
the honour and authority of the Master to his servant. We must call no man
Master on earth; one is our Master, even Christ, Matt. xxiii. 8, 10. We
must not think of them above what is written. Note, The word of God is the
best rule by which to judge concerning men. And again, judging rightly
concerning men, and not judging more highly of them than is fit, is one way to
prevent quarrels and contentions in the churches. Pride commonly lies at the
bottom of these quarrels. Self-conceit contributes very much to our immoderate
esteem of our teachers, as well as ourselves. Our commendation of our own
taste and judgment commonly goes along with our unreasonable applause, and
always with a factious adherence to one teacher, in opposition to others that
may be equally faithful and well qualified. But to think modestly of
ourselves, and not above what is written of our teachers, is the most
effectual means to prevent quarrels and contests, sidings and parties, in the
church. We shall not be puffed up for one against another if we remember that
they are all instruments employed by God in his husbandry and building, and
endowed by him with their various talents and qualifications.
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Caution
against Censoriousness; Distressed Condition of the Apostles.
A. D. 57.
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7 For who maketh thee to differ from
another? and what hast thou that thou didst not receive? now if thou didst
receive it, why dost thou glory, as if thou hadst not received it?
8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I
would to God ye did reign, that we also might reign with you. 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. 10 We are fools for Christ's sake, but ye are
wise in Christ; we are weak, but ye are strong; ye are
honourable, but we are despised. 11 Even unto this present
hour we both hunger, and thirst, and are naked, and are buffeted, and have no
certain dwelling-place; 12 And labour, working with our own hands:
being reviled, we bless; being persecuted, we suffer it: 13 Being
defamed, we intreat: we are made as the filth of the world, and are the
offscouring of all things unto this day.
Here the apostle improves the foregoing hint to a caution against pride and
self-conceit, and sets forth the temptations the Corinthians had to despise
him, from the difference of their circumstances.
I. He cautions them against pride and self-conceit by this consideration, that
all the distinction made among them was owing to God: Who maketh thee to
differ? And what hast thou that thou didst not receive? v. 7. Here
the apostle turns his discourse to the ministers who set themselves at the
head of these factions, and did but too much encourage and abet the people in
those feuds. What had they to glory in, when all their peculiar gifts were
from God? They had received them, and could not glory in them as their own,
without wronging God. At the time when they reflected on them to feed their
vanity, they should have considered them as so many debts and obligations to
divine bounty and grace. But it may be taken as a general maxim: We have no
reason to be proud of our attainments, enjoyments, or performances; all that
we have, or are, or do, that is good, is owing to the free and rich grace of
God. Boasting is for ever excluded. There is nothing we have that we can
properly call our own: all is received from God. It is foolish in us
therefore, and injurious to him, to boast of it; those who receive all should
be proud of nothing, Ps. cxv. 1. Beggars and dependents may glory in their
supports; but to glory in themselves is to be proud at once of meanness,
impotence, and want. Note, Due attention to our obligations to divine grace
would cure us of arrogance and self-conceit.
II. He presses the duty of humility upon them by a very smart irony, or at
least reproves them for their pride and self-conceit: "You are full,
you are rich, you have reigned as kings without us. You have not only a
sufficiency, but an affluence, of spiritual gifts; nay, you can make them the
matter of your glory without us, that is, in my absence, and without
having any need of me." There is a very elegant gradation from
sufficiency to wealth, and thence to royalty, to intimate how much the
Corinthians were elated by the abundance of their wisdom and spiritual gifts,
which was a humour that prevailed among them while the apostle was away from
them, and made them forget what an interest he had in all. See how apt pride
is to overrate benefits and overlook the benefactor, to swell upon its
possessions and forget from whom they come; nay, it is apt to behold them in a
magnifying-glass: "You have reigned as kings," says the
apostle, "that is, in your own conceit; and I would to God you did
reign, that we also might reign with you. I wish you had as much of the
true glory of a Christian church upon you as you arrogate to yourselves. I
should come in then for a share of the honour: I should reign with you:
I should not be overlooked by you as now I am, but valued and regarded as a
minister of Christ, and a very useful instrument among you." Note, Those
do not commonly know themselves best who think best of themselves, who have
the highest opinion of themselves. The Corinthians might have reigned, and the
apostle with them, if they had not been blown up with an imaginary royalty.
Note, Pride is a great prejudice to our improvement. He is stopped from
growing wiser or better who thinks himself at the height; not only full, but
rich, nay, a king.
III. He comes to set forth his own circumstances and those of the other
apostles, and compares them with theirs. 1. To set forth the case of the
apostles: For I think it hath pleased God to set forth us the apostles
last, as it were appointed to death. For we are made a spectacle to the world,
and to angels, and to men. Paul and his fellow-apostles were exposed to
great hardships. Never were any men in this world so hunted and worried. They
carried their lives in their hands: God hath set forth us the apostles
last, as it were appointed to death, v. 9. An allusion is made to
some of the bloody spectacles in the Roman amphitheatres, where men were
exposed to fight with wild beasts, or to cut one another to pieces, to make
diversion for the populace, where the victor did not escape with his life,
though he should destroy his adversary, but was only reserved for another
combat, and must be devoured or cut in pieces at last; so that such wretched
criminals (for they were ordinarily condemned persons that were thus exposed)
might very properly be called epiqanatioi--persons
devoted or appointed to death. They are said to be set forth last, because
the meridian gladiators, those who combated one another in the after-part of
the day, were most exposed, being obliged to fight naked; so that (as Seneca
says, epist. 7) this was perfect butchery, and those exposed to beasts
in the morning were treated mercifully in comparison with these. The general
meaning is that the apostles were exposed to continual danger of death, and
that of the worst kinds, in the faithful discharge of their office. God had
set them forth, brought them into view, as the Roman emperors brought their
combatants into the arena, the place of show, though not for the same
purposes. They did it to please the populace, and humour their own vanity, and
sometimes a much worse principle. The apostles were shown to manifest the
power of divine grace, to confirm the truth of their mission and doctrine, and
to propagate religion in the world. These were ends worthy of God--noble
views, fit to animate them to the combat. But they had like difficulties to
encounter, and were in a manner as much exposed as these miserable Roman
criminals. Note, The office of an apostle was, as an honourable, so a hard and
hazardous one: "For we are made a spectacle to the world, and to
angels, and to men, v. 9. A show. We are brought into the
theatre, brought out to the public view of the world. Angels and men are
witnesses to our persecutions, sufferings, patience, and magnanimity. They all
see that we suffer for our fidelity to Christ, and how we suffer; how great
and imminent are our dangers, and how bravely we encounter them; how sharp our
sufferings, and how patiently we endure them, by the power of divine grace and
our Christian principles. Ours is hard work, but honourable; it is hazardous,
but glorious. God will have honour from us, religion will be credited by us.
The world cannot but see and wonder at our undaunted resolution, our
invincible patience and constancy." And how contentedly could they be
exposed, both to sufferings and scorn, for the honour of their Master! Note,
The faithful ministers and disciples of Christ should contentedly undergo any
thing for his sake and honour. 2. He compares his own case with that of the
Corinthians: "We are fools for Christ's sake, but you are wise in
Christ; we are weak, but you are strong; you are honourable, but we are
despised, v. 10. We are fools for Christ's sake; such in
common account, and we are well content to be so accounted. We can pass for
fools in the world, and be despised as such, so that the wisdom of God and the
honour of the gospel may by this means be secured and displayed." Note,
Faithful ministers can bear being despised, so that the wisdom of God and the
power of his grace be thereby displayed. "But you are wise in Christ.
You have the fame of being wise and learned Christians, and you do not a
little value yourselves upon it. We are under disgrace for delivering the
plain truths of the gospel, and in as plain a manner: you are in reputation
for your eloquence and human wisdom, which among many make you pass for wise
men in Christ. We are weak, but you are strong. We are suffering for
Christ's sake" (so being weak plainly signifies, 2 Cor. xii. 10),
"when you are in easy and flourishing circumstances." Note, All
Christians are not alike exposed. Some suffer greater hardships than others
who are yet engaged in the same warfare. The standard-bearers in an army are
most struck at. So ministers in a time of persecution are commonly the first
and greatest sufferers. Or else, "We pass upon the world for persons of
but mean endowments, mere striplings in Christianity; but you look upon
yourselves, and are looked upon by others, as men, as those of a much more
advanced growth and confirmed strength." Note, Those are not always the
greatest proficients in Christianity who think thus of themselves, or pass for
such upon others. It is but too easy and common for self-love to commit such a
mistake. The Corinthians may think themselves, and be esteemed by others, as
wiser and stronger men in Christ than the apostles themselves. But O! how
gross is the mistake!
IV. He enters into some particularities of their sufferings: Even to this
present hour; that is, after all the service we have been doing among you
and other churches, we hunger and thirst, and are naked, and are buffeted,
and have no certain dwelling-place, and labour, working with our own hands,
v. 11, 12. Nay, they were made as the filth of the world, and the
off-scouring of all things, v. 13. They were forced to labour with
their own hands to get subsistence, and had so much, and so much greater,
business to mind, that they could not attend enough to this, to get a
comfortable livelihood, but were exposed to hunger, thirst, and
nakedness--many times wanted meat, and drink, and clothes. They were driven
about the world, without having any fixed abode, any stated habitation. Poor
circumstances indeed, for the prime ministers of our Saviour's kingdom to have
no house nor home, and to be destitute of food and raiment! But yet no poorer
than his who had not where to lay his head, Luke ix. 58. But O glorious
charity and devotion, that would carry them through all these hardships! How
ardently did they love God, how vehemently did they thirst for the salvation
of souls! Theirs was voluntary, it was pleasing poverty. They thought they had
a rich amends for all the outward good things they wanted, if they might but
serve Christ and save souls. Nay, though they were made the filth of the
world, and the off-scouring of all things. They were treated as men not
fit to live, perikaqarmata.
It is reasonably thought by the critics that an allusion is here made to a
common custom of many heathen nations, to offer men in sacrifice in a time of
pestilence, or other like grievous calamity. These were ordinarily the vilest
of men, persons of the lowest rank and worst character. Thus, in the first
ages, Christians were counted the source of all public calamities, and were
sacrificed to the people's rage, if not to appease their angry deities. And
apostles could not meet with better usage. They suffered in their persons and
characters as the very worst and vilest men, as the most proper to make such a
sacrifice: or else as the very dirt of the world, that was to be swept away:
nay, as the off-scouring of all things, the dross, the filings of all
things. They were the common-sewer into which all the reproaches of the world
were to be poured. To be the off-scouring of any thing is bad, but what is it
to be the off-scouring of all things! How much did the apostles resemble their
Master, and fill up that which was behind of his afflictions, for his
body's sake, which is the church! Col. i. 24. They suffered for him, and
they suffered after his example. Thus poor and despised was he in his life and
ministry. And every one who would be faithful in Christ Jesus must prepare for
the same poverty and contempt. Note, Those may be very dear to God, and
honourable in his esteem, whom men may think unworthy to live, and use and
scorn as the very dirt and refuse of the world. God seeth not as man seeth,
1 Sam. xvi. 7.
V. We have here the apostles' behaviour under all; and the return they made
for this mal-treatment: Being reviled, we bless; being persecuted, we
suffer it; being defamed, we entreat, v. 12, 13. They returned
blessings for reproaches, and entreaties and kind exhortations for the rudest
slanders and defamation, and were patient under the sharpest persecutions.
Note, The disciples of Christ, and especially his ministers, should hold fast
their integrity, and keep a good conscience, whatever opposition of hardships
they meet with from the world. Whatever they suffer from men, they must follow
the example, and fulfil the will and precepts, of their Lord. They must be
content, with him and for him, to be despised and abused.
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Paul's
Tenderness and Affection.
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A. D. 57.
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14 I write not these things to shame you, but
as my beloved sons I warn you. 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. 16 Wherefore
I beseech you, be ye followers of me.
Here Paul challenges their regard to him as their father. He tells them, 1.
That what he had written was not for their reproach, but admonition; not with
the gall of an enemy, but the bowels of a father (v. 14): I write
not to shame you, but as my beloved children I warn you. Note, In
reproving for sin, we should have a tender regard to the reputation, as well
as the reformation, of the sinner. We should aim to distinguish between them
and their sins, and take care not to discover any spite against them
ourselves, nor expose them to contempt and reproach in the world. Reproofs
that expose commonly do but exasperate, when those that kindly and
affectionately warn are likely to reform. When the affections of a father
mingle with the admonitions of a minister, it is to be hoped that they may at
once melt and mend; but to lash like an enemy or executioner will provoke and
render obstinate. To expose to open shame is but the way to render shameless.
2. He shows them upon what foundation he claimed paternal relation to them,
and called them his sons. They might have other pedagogues or instructors, but
he was their father; for in Christ Jesus he had begotten them by the
gospel, v. 15. They were made Christians by his ministry. He had
laid the foundation of a church among them. Others could only build upon it.
Whatever other teachers they had, he was their spiritual father. He first
brought them off from pagan idolatry to the faith of the gospel and the
worship of the true and living God. He was the instrument of their new birth,
and therefore claimed the relation of a father to them, and felt the bowels of
a father towards them. Note, There commonly is, and always ought to be, an
endeared affection between faithful ministers and those they beget in Christ
Jesus through the gospel. They should love like parents and children. 3. We
have here the special advice he urges on them: Wherefore I beseech you be
you followers of me, v. 16. This he elsewhere explains and limits (ch.
xi. 1): "Be you followers of me, as I also am of Christ. Follow me
as far as I follow Christ. Come up as close as you can to my example in those
instances wherein I endeavour to copy after his pattern. Be my disciples, as
far as I manifest myself to be a faithful minister and disciple of Christ, and
no further. I would not have you be my disciples, but his. But I hope I have
approved myself a faithful steward of the mysteries of Christ, and a faithful
servant of my master Christ; so far follow me, and tread in my steps."
Note, Ministers should so live that their people may take pattern from them,
and live after their copy. They should guide them by their lives as well as
their lips, go before them in the way to heaven, and not content themselves
with pointing it out. Note, As ministers are to set a pattern, others must
take it. They should follow them as far as they are satisfied that they follow
Christ in faith and practice.
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Paul's Affection and Authority.
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A. D. 57.
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17 For this cause have I sent unto you
Timotheus, who is my beloved son, and faithful in the Lord, who shall bring
you into remembrance of my ways which be in Christ, as I teach every where in
every church. 18 Now some are puffed up, as though I would not
come to you. 19 But I will come to you shortly, if the Lord will,
and will know, not the speech of them which are puffed up, but the
power. 20 For the kingdom of God is not in word, but in
power. 21 What will ye? shall I come unto you with a rod, or in
love, and in the spirit of meekness?
Here, I. He tells them of his having sent Timothy to them, to bring them
into remembrance of his ways in Christ, as he taught every where in every
church (v. 17)-- to remind them of his ways in Christ, to refresh
their memory as to his preaching and practice, what he taught, and how he
lived among them. Note, Those who have had ever so good teaching are apt to
forget, and need to have their memories refreshed. The same truth, taught over
again, if it give no new light, may make new and quicker impression. He also
lets them know that his teaching was the same every where, and in every
church. He had not one doctrine for one place and people, and another for
another. He kept close to his instructions. What he received of the Lord,
that he delivered, ch. xi. 23. This was the gospel revelation,
which was the equal concern of all men, and did not very from itself. He
therefore taught the same things in every church, and lived after the same
manner in all times and places. Note, The truth of Christ is one and
invariable. What one apostle taught every one taught. What one apostle taught
at one time and in one place, he taught at all times and in all places.
Christians may mistake and differ in their apprehensions, but Christ and
Christian truth are the same yesterday, today, and for ever, Heb. xiii.
8. To render their regard to Timothy the greater, he gives them his character.
He was his beloved son, a spiritual child of his, as well as
themselves. Note, Spiritual brotherhood should engage affection as well as
what is common and natural. The children of one father should have one heart.
But he adds, "He is faithful in the Lord--trustworthy, as one that
feared the Lord. He will be faithful in the particular office he has now
received of the Lord, the particular errand on which he comes; not only from
me, but from Christ. He knows what I have taught, and what my conversation has
been in all places, and, you may depend upon it, he will make a faithful
report." Note, It is a great commendation of any minister that he is
faithful in the Lord, faithful to his soul, to his light, to his trust from
God; this must go a great way in procuring regard to his message with those
that fear God.
II. He rebukes the vanity of those who imagined he would not come to them, by
letting them know this was his purpose, though he had sent Timothy: "I
will come to you shortly, though some of you are so vain as to think I
will not." But he adds, if the Lord will. It seems, as to the
common events of life, apostles knew no more than other men, nor were they in
these points under inspiration. For, had the apostle certainly known the mind
of God in this matter, he would not have expressed himself with this
certainty. But he sets a good example to us in it. Note, All our purposes must
be formed with a dependence on Providence, and a reserve for the overruling
purposes of God. If the Lord will, we shall live, and do this and that,
Jam. iv. 15.
III. He lets them know what would follow upon his coming to them: I will
know, not the speech of those that are puffed up, but the power, v.
19. He would bring the great pretenders among them to a trial, would know what
they were, not by their rhetoric or philosophy, but by the authority and
efficacy of what they taught, whether they could confirm it by miraculous
operations, and whether it was accompanied with divine influences and saving
effects on the minds of men. For, adds he, the kingdom of God is not in
word, but in power. It is not set up, nor propagated, nor established, in
the hearts of men, by plausible reasonings nor florid discourses, but by the
external power of the Holy Spirit in miraculous operations at first, and the
powerful influence of divine truth on the minds and manners of men. Note, It
is a good way in the general to judge of a preacher's doctrine, to see whether
the effects of it upon men's hearts to be truly divine. That is most likely to
come from God which in its own nature is most fit, and in event is found to
produce most likeness to God, to spread piety and virtue, to change men's
hearts and mend their manners.
IV. He puts it to their choice how he should come among them, whether with
a rod or in love and the spirit of meekness (v. 21); that is,
according as they were they would find him. If they continued perverse among
themselves and with him, it would be necessary to come with a rod; that is, to
exert his apostolical power in chastising them, by making some examples, and
inflicting some diseases and corporal punishments, or by other censures for
their faults. Note, Stubborn offenders must be used with severity. In
families, in Christian communities, paternal pity and tenderness, Christian
love and compassion, will sometimes force the use of the rod. But this is far
from being desirable, if it may be prevented. And therefore the apostle adds
that it was in their own option whether he should come with a rod or in a
quite different disposition and manner: Or in love and the spirit of
meekness. As much as if he had said, "Take warning, cease your
unchristian feuds, rectify the abuses among you, and return to your duty, and
you shall find me as gentle and benign as you can with. It will be a force
upon my inclination to proceed with severity. I had rather come and display
the tenderness of a father among you than assert his authority. Do but your
duty, and you have no reason to avoid my presence." Note, It is a happy
temper in a minister to have the spirit of love and meekness predominant, and
yet to maintain his just authority.
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