1 Corinthians 4:7 Komentář

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 (Co1 4:1-6). 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 (Co1 4:7-13). III. He challenges their regard to him as their father in Christ (Co1 4:14-16). 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 (Co1 4:17 to the end).

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? Co1 4:7. 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, Psa 115:1. 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, Co1 4:9. 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 epithanatioi - 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, Co1 4:9. 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, Co1 4:10. 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, Co2 12:10), "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, Co1 4:11, Co1 4:12. Nay, they were made as the filth of the world, and the off-scouring of all things, Co1 4:13. 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, Luk 9:58. 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, perikatharmata. 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 1:24. 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, Sa1 16:7. 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, Co1 4:12, Co1 4:13. 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.

INTRODUCTION TO 1 CORINTHIANS 4 The chief heads of this chapter are the account that ought to be had of the ministers of the Gospel; cautions against censoriousness, rash judgment, pride, and self-conceit; the uncomfortable circumstances and situation of the ministers of the Gospel for the sake of preaching it; the apostle's fatherly affection to the Corinthians, and his authority over them; his resolution in submission to the will of God of coming to them, and the manner in which it might be expected he would come. The apostle exhorts to have in proper esteem the preachers of the Gospel, and that because they are Christ's ministers and stewards of his grace, and faithful in the discharge of their duty, Co1 4:1. And as for himself, whom he includes in the number of the faithful dispensers of the word, he cared not what judgment was passed upon him; nor should he think fit to be set down by it, partly because it was human, and arose from an ill spirit; and partly because he judged himself; as also because his conscience testified that he faithfully discharged his office; and besides, the Lord was his judge, Co1 4:3 who in his own time would judge him; and he, as every other faithful minister, shall have praise of God, and therefore before that time judgment was not to be passed by men, Co1 4:5 and then gives a reason why he had mentioned his own name, and the name of Apollos, under such figurative expressions as he had done in the preceding chapter, that they might be examples of modesty and humility for others to follow, Co1 4:6 and expostulates with those who were vainly puffed up in their fleshly minds; that seeing they were no better than others, and what gifts they had were not of themselves, but of God, they had no reason to glory and vaunt it over others, Co1 4:7 and in an ironical way expresses the exalted and flourishing condition they were in, and which he rather wishes than asserts, and which carries in it a sort of a denial of it, Co1 4:8 and goes on to represent the miserable condition that the faithful preachers and followers of Christ were in, and that in order to abate the pride and swelling vanity of these men, Co1 4:9 showing, that it was far from being a reigning time in the churches of Christ; his end in mentioning which, as well as the sharpness he had used in reproving, were not in order to expose them to shame, but for their admonition, Co1 4:14 and that he did not take too much upon him in dealing thus freely and roundly with them, appears from the spiritual relation he stood in to them, as a father, Co1 4:15 and therefore it became them as children to submit to him, and imitate him, Co1 4:16 and an instance of his paternal care of them, and love to them, was his sending Timothy among them, whose character he gives, and whose work and usefulness he points out to them, Co1 4:17, and closes the chapter with a promise of coming to them, if it was agreeable to the will of God; and the rather he was bent upon it, because some had given out he would not come, and rejoiced at it; wherefore, in order to try them, whether they were only verbal or powerful professors, he was desirous of coming to them, Co1 4:18 since religion did not lie in talking, but in an inward powerful experience of things, Co1 4:20 which he feared was wanting in some by their outward conversation; and therefore puts a question in what way they would chose he should come unto them, and hence should accordingly order their conversation and behaviour, Co1 4:21.

For who maketh thee to differ from another,.... This question, and the following, are put to the members of this church, who were glorying in, and boasting of the ministers under whom they were converted, and by whom they were baptized, to the neglect and contempt of others; when the apostle would have them consider, and whatever difference was made between them and others, was made, not by man, but God; that whatever good and benefit they had enjoyed under their respective ministers, were in a way of receiving, and from God; and therefore they ought not to glory in themselves, nor in their ministers, but in God, who had distinguished them by his favours: whatever difference is made among men, is of God; it is he that makes them to differ from the rest of the creation; from angels, to whom they are inferior; and from beasts, to whom they are superior; and from one another in their person, size, shape, and countenance, which is a physical, or natural difference. It is God that makes them to differ from one another in things of a civil nature; as kings and subjects, masters and servants, high and low, rich and poor, bond and free, which may be called a political, or civil difference; and there is an ecclesiastical difference which God makes in his own people, who have gifts differing one from another; there are diversities of gifts, administrations, and operations among them, and all from the same spirit: but the grand distinction God has made among men, lies in his special, distinguishing, and everlasting love to some, and not others; in his choice of them in Christ unto everlasting salvation; in the gift of them to Christ in the eternal covenant; in the redemption of them by his blood; in his powerful and prevalent intercession for them; in God's effectual calling of them by his grace; in his resurrection of them from the dead to everlasting life, placing them at Christ's right hand, and their entrance into everlasting glory; when the distinction will be kept up, as in the above instances, throughout the endless ages of eternity; all which is owing, not to anything of man's, but to the free grace, sovereign will, and good pleasure of God. And what hast thou that thou didst not receive? whatever mercies and blessings men enjoy, they have in a way of receiving, and from God the Father of all mercies: all natural and temporal mercies are received from him; even such as respect the body, the make, form, and shape of it, perfection of limbs, health, strength, food, raiment, preservation of life, continuance in being, with all the comforts of it: and such as relate to the soul, its formation, which is by the father of spirits, its powers and faculties, natural light, reason, and understanding, all its endowments, abilities, all natural parts, and sharpness of wit; so that no man ought to glory in his wisdom, as if it was owing to himself, when it is all of God. All supernatural and spiritual blessings are received from God; such as a justifying righteousness, sanctifying grace, remission of sin, the new name of adoption, strength to perform good works, to bear and suffer reproach and persecution for Christ, and to persevere to the end, with a right and title to eternal glory. Now if thou didst receive it, why dost thou glory as if thou hadst not received it? To glory in any mercy, favour, or blessing received from God, as if it was not received from him, but as owing to human power, care, and industry, betrays wretched vanity, stupid and more than brutish ignorance, horrid ingratitude, abominable pride and wickedness; and is contrary to the grace of God, which teaches men humility and thankfulness. To God alone should all the blessings of nature, providence, and grace be ascribed; he ought to have all the glory of them; and to him, and him only, praise is due for them. That proud Arminian, Grevinchovius (t), in answer to this text, said, "I make myself to differ; since I could resist God, and divine predetermination, but have not resisted, why may not I glory in it as of my own?'' (t) Contr. Ames. p. 253.

Why do you denude before God what you cover before men? Will you be more modest in public than in the church? If your self-devotion is a grace of God, and you have received it, "why do you boast," saith he, "as if you have not received it? " Why, by your ostentation of yourself, do you judge others? Is it that, by your boasting, you invite others unto good? Nay, but even you yourself run the risk of losing, if you boast; and you drive others unto the same perils What is assumed from love of boasting is easily destroyed.

And if it is by God that the virtue of continence is conferred, "why gloriest thou, as if thou have not received? " If, however, you have not received it, "what hast thou which has not been given thee? "But by this very fact it is plain that it has not been given you by God-that it is not to God alone that you offer it.

"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

That we must boast in nothing, since nothing is our own. In the Gospel according to John: "No one can receive anything, except it were given him from heaven." Also in the first Epistle of Paul to the Corinthians: "For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it? " Also in the first of Kings: "Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge." Also in the same place: "The bow of the mighty men has been made weak, and the weak are girt about with strength." Of this same thing in the Maccabees: "It is just to be subjected to God, and that a mortal should not think things equal to God." Also in the same place: "And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished."

"For who maketh thee to differ? For what hast thou which thou didst not receive?" From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? any inquiry proceeded? any essay? any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, "thou hast it:" and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast. For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence. Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver's. What if thou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, "Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" Thus having made good his argument by concession, he indicates that they have their deficiencies; and those not a few: and saith, "In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute." And in the beginning he did but hint at this, saying, "I could not speak unto you as unto spiritual:" and, "I determined to know nothing among you, save Jesus Christ and Him crucified." But here he doth it in a way to abash them.

The people who boast imagine that they are justified by their own efforts, and therefore they glory in themselves, not in the Lord.

Paul wrote this to people who thought that it was better to be baptized by some people rather than by others, who had been led astray by their eloquence and who by some trick believed that perverse teachings were right. In fact, everything these people had they had received from the apostle.

Again he directs his speech at the teachers and says: who distinguished you and deemed you worthy of praise? A man? But human judgment is deceptive. Even if you do have something worthy of praise, it does not belong to you, but to the one who gave it, and you received it, not accomplished it yourself. If you received it, then why do you boast as though you did not receive it, but acquired it through your own labors? He who received should not boast of what he received, for it belongs to another.

Then he assigns the reason why one should not be puffed up against another, saying: For who sees anything different in you? This can be interpreted in two ways: in one way so that it means, "Who distinguished you from the mass of the damned?" You cannot distinguish yourself; hence you have nothing in you as a ground for exalting yourself. Of this distinction Ps 43 (v.1): "Judge me, O God, and distinguish my cause from an ungodly people." It can be understood in another way: Who sees anything different in you to make you superior to your neighbor? This is something you cannot do; hence you should not exalt yourself above him. Of this exaltation Sirach (33:11) says: "In the fullness of his knowledge God distinguished them and appointed their different ways." But there is no distinction among men, insofar as they are Christ's faithful, because "we, though many, are one body in Christ" (Rom 12:5); "God put no difference between us and them, purifying their hearts by faith" (Ac 15:9). Then he dismisses an apparent reason. For someone could be distinguished from good or from evil men, because he is better than they on account of the blessings he has, such as faith, wisdom and the like. But the Apostle excludes this, saying: What have you that you did not receive? As if to say: Nothing; for all blessings come from God: "When you open your hand, they are filled with good things" (Ps 104: 28); "All things come from you, and of your own have we given you" (1 Chr 29:14). From this he draws his conclusion, saying: If then you received it, why do you boast as if it were not a gift? Accordingly, a person boasts as though he did not receive, when he boasts in himself and not in God, as those mentioned in Ps 49 (v.6): "Men who trust in their wealth and boast of the abundance of their riches." This is the way the first form of pride expresses itself, namely, when a person, taking pride in what he has, says that he has it of himself, as Ps 12 (v. 4): "With our tongue we will prevail, our lips are with us; who is our master?" But a person boasts as one receiving, when he glories in himself by ascribing everything to God, as was said above (1:31): "Let him who boasts, boast of the Lord." To boast in this way is not pride but humility under God, to Whom a man gives glory as in Sirach (51:17): "To him who gives me wisdom I will give glory."

Ministers should be esteemed by their flocks as the stewards of God, whose duty and interest it is to be faithful, Co1 4:1, Co1 4:2. Precipitate and premature judgments condemned, Co1 4:3-5. The apostle's caution to give the Corinthians no offense, Co1 4:6. We have no good but what we receive from God, Co1 4:7. The worldly mindedness of the Corinthians, Co1 4:8. The enumeration of the hardships, trials, and sufferings of the apostles, Co1 4:9-13. For what purpose St. Paul mentions these things, Co1 4:14-16. He promises to send Timothy to them, Co1 4:17. And to come himself shortly, to examine and correct the abuses that had crept in among them, Co1 4:18-21.

For who maketh thee to differ - It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, etc. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us? This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle's meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God's mercy. Let him not despise his neighbor who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God's favor, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.

TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21) account . . . us--Paul and Apollos. ministers of Christ--not heads of the Church in whom ye are severally to glory (Co1 1:12); the headship belongs to Christ alone; we are but His servants ministering to you (Co1 1:13; Co1 3:5, Co1 3:22). stewards-- (Luk 12:42; Pe1 4:10). Not the depositories of grace, but dispensers of it ("rightly dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor (Act 6:1-7) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," Mat 10:27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. JOSEPHUS says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs.

Translate, "Who distinguisheth thee (above another)?" Not thyself, but God. glory, as if thou hadst not received it--as if it was to thyself, not to God, thou owest the receiving of it.