2. If they are stewards, they are stewards of the mysteries of God. By mysteries the apostle meant truths which had in the past been hidden but were now revealed. Revealed in Christ, the Divine purposes of grace, salvation and life to all mankind, were published by the apostles and. their fellow labourers. And the declaration of the mind and heart of God was well worthy of being regarded as the impartation of a mystery compared with which all the wonders of Eleusis sank into insignificance. Of this Paul was conscious, and it would be well if every preacher of the gospel were ever to have this before his mind. We have this treasure, though "in earthen vessels." The solemnity of publishing Divine truth and the responsibility of hearing it are alike by these considerations brought very vividly before the mind. Thus are ministers unto some a savour of life unto life, unto others a savour of death unto death.—T.
1 Corinthians 4:3-5
Judgment, human, and Divine.
No man can work entirely with reference to his own labours and his own opinion of them. We all need to live under the sense that others are taking some notice of what we do; and with most there is danger of attaching exaggerated importance to human criticism. But it is well for us to cherish the feeling of the nearness and the supervision of the omniscient Searcher of hearts. In this passage St. Paul represents the effect which both human and Divine judgment should have upon the Christian's life.
I. THE JUDGMENT WHICH IS DEPRECATED. This is the judgment:
1. Of our fallible fellow men. For they have not the necessary material or the due knowledge and opportunity for forming a just judgment. Men are influenced in the opinions they form of one another by their prejudices and prepossessions. We judge our friends too favourably, and are too severe in our censure of our opponents. Hence our Lord has warned us, "Judge not!"
2. That which is passed at this present time. This is the time for work, not the time for judging and for recompense. No man's work can be Girly judged until it is completed. And beside this, we cannot see life in its true proportions when we look at it from a point of view so near. To judge now is to judge "before the time."
II. THE JUDGMENT WHICH IS ANTICIPATED.
1. This is God's judgment. He will bring every work into judgment. His acquaintance with all who shall appear before his bar is perfect. His material for forming a judgment is complete. His mind is unclouded by human prejudices. He is infinitely just.
2. This shall take place upon our Lord's return. His parousia, is what the Church looks forward to with affectionate interest and hope. Her children offer the frequent prayer: That at thy whom God hath appointed to judge the quick and the dead."
3. This shall be accompanied by revelation. There are hidden things of darkness which must be brought to light; virtues and vices of which the world has taken little or no note, but which must be brought forward and taken into account, in order to a just decision and award, There are counsels of the heart to be made manifest; for whilst men necessarily judge by the conduct, God will take into account the secret intentions and motives of those who have laboured for him, both good and evil.
4. This will be by a perfect discrimination. The hypocrite shall be distinguished from the sincere, the diligent from the idle, the time server and men pleaser from the true servant of God.
5. This will be the occasion of recompense. The case of the utterly unfaithful is left out of view as irrelevant in this connection. But among the faithful it is presumed that there are degrees of fidelity; and every man shall have his praise from God. This implies that each has a special need for special service; and it also implies that praise shall be accompanied by a substantial and everlasting recompense. It is well, therefore, to work "as ever in the great Taskmaster's eye," to avoid judging one's self, to be indifferent to the partial judgment of men, and to wait for the revelation and the awards of eternity.—T.
1 Corinthians 4:7
All is of grace.
Paul's quick, impulsive mind here flashes out into indignation at the spectacle of partisanship and schism in the Corinthian Church. They who lay great stress upon individual human teachers and ministers are in danger of forgetting, perhaps already have forgotten, two things, viz.
I. WE MAY TAKE CREDIT TO OURSELVES ONLY FOR OUR WANTS AND FOR OUR CAPACITY. Why should any man be proud, when he remembers that he was born a helpless babe; that he was dependent upon the kind services of others for the preservation of life; that he has learned nothing which he was not taught; that he enjoys nothing except through the good offices of his fellow men? And why should any Christian be "puffed up" with spiritual conceit, when he remembers that all he brought to the Scriptures, to the Church, to the Lord, was just his necessities and his capacity to receive spiritual blessings?
II. WE ARE INDEBTED FOR ALL THINGS TO HUMAN MINISTRATIONS. When we regard our circumstances, our worldly possessions, our education, our position in life, our family, our friends, this fact is obvious enough. But the same is true of our religious advantages, our spiritual blessings. The Bible was secured to us by human efforts and labours; the gospel was preached to us by human lips; the Church has been to us the fellowship of our human teachers and brethren; our religious knowledge has been conveyed to us by human interpreters; our piety has been inspired by human examples,
III. DIVINE MERCY HAS MADE HUMAN MINISTRIES SUBSERVIENT TO OUR SPIRITUAL WANTS. It is not wise or just to discriminate too nicely between human gifts and Divine. The human gifts are Divine gifts bestowed by human hands. It is the privilege of the devout and enlightened mind to look through the seen to the unseen; to recognize in every Christian helper and friend the messenger of God, the minister of Christ. The form, the voice, may be earthly, but there is behind a spiritual presence and a Divine power. It is the Giver of every good gift and every perfect gift who is so near.—T.
1 Corinthians 4:9
A spectacle.
In the midst of his irony and sarcasm, Paul here reverts to the more natural habit of his mind. The self exaltation and self importance of the Corinthians were mingled with depreciation of the apostle, at least on the part of some. But alas! if his own converts, so deeply indebted to his labours and his care, could think slightingly of him, what earthly compensation could he expect for all the pain, hardship, contempt, and danger he cheerfully endured? Were not he and his fellow apostles like gladiators doomed to be flung to the wild beasts—"a spectacle to the world, to angels, and to men"?
I. THE GRANDEUR AND SUBLIMITY OF THEIR POSITION DEMANDS OUR ADMIRATION. They were not as slaves cast to the lions. They were men who might have led a quiet and peaceful, and some of them an honourable and distinguished, life. But they gave their hearts to Christ, and having done so gave up all for him. There was no exaggeration in the apostle's language. On the contrary, he spoke the plain truth when he represented himself as standing before the universe as a witness to the Lord Christ. The position was one of dignity and moral impressiveness; the angels felt it then, and the world of humanity has come to feel it now.
II. THE PATHOS OF THEIR POSITION DEMANDS OUR SYMPATHY. We observe the bodily privations, the homelessness, the physical toil, the ignominy, the persecutions, the general contempt, which the apostles passed through; and we cannot observe all this unmoved. Doubtless it touched the heart of that Divine Saviour who was made perfect through sufferings; doubtless there were those who wept with their leaders when these were constrained to weep. Nothing in all human history is more profoundly affecting.
III. THE MORAL PURPOSE OF THEIR POSITION DEMANDS OUR APPRECIATION. The motives that induced Paul and his colleagues voluntarily to submit to such experience as they relate were two—fidelity to Christ and pity for men. Christ the Master had condescended himself to be upon the cross a spectacle to the world; and those who benefited by his redemption and shared his Spirit were ready to follow his example. They were the true followers of him who "endured the cross, despising the shame." And their aim and hope was to bring the world to the foot of the Saviour's cross. For this end they "counted not their life dear unto them." It was for the sake of their fellow men that they consented to brave the scorn of the philosopher and the jeer of the multitude.
IV. THE MORAL LESSONS OF THEIR POSITION DEMAND OUR STUDY.
1. It is a rebuke to self indulgence and ease. Shall we be satisfied and enjoy our ease in the midst of the world's errors and sins, when we call to mind the heroic and pathetic sufferings of our Lord's first followers?
2. It is a consolation under any contumely and discredit we may endure in the Christian profession and vocation for Christ's sake. "The like afflictions have befallen our brethren who are in the world."
3. It points on to the glory which shall be revealed. "Through much tribulation ye must enter into the kingdom of heaven." The apostles have ended their struggles, and now enjoy their victory; the Church militant will soon become the Church triumphant.—T.
1 Corinthians 4:15
Children, tutors, and fathers.
Our religion makes use of all the many and various relationships that obtain among men to set forth and to assist us in understanding spiritual realities.
I. GENERALLY SPEAKING, CHRISTIANS MAY BE DESCRIBED AS CHILDREN.
1. Like the Corinthians, most members of the Church of Christ need constant and watchful care. Providence has appointed that children should be born more dependent than the offspring of the inferior animals upon parental attention and devotion. From infancy unfit the approach of manhood and womanhood, human beings stand in need of the supervision and assistance of their parents. So is it with the members of Christ's Church. They are in need of pastoral care and kindness, and without this are not likely either to grow in Christian character or to escape the assaults of their foes.
2. In addition to care, they need wise and fatherly counsel. It would be well if spiritual pastors bore in mind the inexperience of a large proportion of the flock. Paul was a faithful counsellor, and in writing to these Christians at Corinth he warned them very faithfully against the faults and errors they were in danger of falling into. Not with severity, but with directness and earnestness, he admonished his spiritual children, and entreated them to render obedience to his advice and directions. Even sincere disciples of Christ are often in peril by reason of their own want of knowledge and experience, and by reason of the temptations which beset them in this world. Hence the importance of such pastoral admonitions as those of which Paul here gives an example.
II. THERE ARE IN THE CHURCH OF CHRIST THOSE WHO MAY BE DESIGNATED SPIRITUAL FATHERS. At Corinth the apostle occupied a pre-eminently honourable and influential position. He claims in this passage to have been, what the history of the Acts shows that he was, the planter of the vineyard, the founder of the edifice, the father of the family. It was by his labours, his bravery, his perseverance, that the Christian community came into existence. In the highest sense, of course, the Father was God himself, who gives the Spirit of adoption to all his people. But instrumentally, the apostle was blessed by God, through the preaching of the gospel, to the begetting and birth, so to speak, of this congregation, this spiritual household. This relationship involved the obligation on their part to reverence, honour, obey, and gratefully to love and rejoice in, one to whom they were, under God, so immeasurably indebted. For his was a unique position with regard to them. No other could claim to stand in the same relation, and Paul was bold to tell them so. Still are there those who are honoured by the calling of God to this spiritual fatherhood; and such should meet with that respectful and grateful recognition which is the due of benefactors so signally favoured by God himself.
III. TUTORS AND INSTRUCTORS IN CHRIST OCCUPY IN THE CHURCH A POSITION ONLY INFERIOR TO THAT OF SPIRITUAL FATHERS. At Corinth the charisma of teaching seems to have been imparted and exercised in a measure almost embarrassing in its abundance. Paul speaks hyperbolically of the "myriads" of tutors who followed up his apostolic labours. The same Spirit bestows gifts in multiplicity and variety. Let Christians be grateful for all the "means of grace," and especially for the holy and devout ministrations of the learned, the wise, the sympathetic, and the strong. For thus is it appointed that the Church should grow in grace.—T.
1 Corinthians 4:20
The power of the kingdom.
The Corinthians were given to words; they delighted in eloquence; they were addicted to disputations. The Apostle Paul, who fulfilled his ministry by language, written and spoken, was not the man to disparage words. But no man was more impatient of mere words—of words with no reality, no force, no conviction. He had reason to complain of his converts at Corinth, and was resolved to bring matters to an issue with them; and it should be a contest, not of barren verbiage, but of spiritual force.
I. THE NATURE OF GOD'S KINGDOM PROVES THAT IT CANNOT BE MERELY IN WORD.
1. A kingdom implies authority exercised, obedience rendered. Although a kingdom not of this world, not maintained and supported by human means, by laws and arms, still God's empire is a reality. Christ is the King and Head; his laws are binding and stringent, although the motives that inspire obedience are gratitude and love—his subjects are willing and submissive.
2. Such a kingdom is incompatible with the reign of words. To be a subject of Christ is not
Men may make use of many and sacred words, and be none the nearer the kingdom of heaven. A nominal and verbal kingdom is weak and despicable; such is not the spiritual kingdom of our Lord.
II. THE ORIGIN AND NATURE OF THE POWER OF THE KINGDOM.
1. Words may be only from man; power is from God. All natural and physical power originates in him. But moral power is either good or evil; and the good only but always is from God. Christ is "the Power of God."
2. When we contemplate this spiritual power which pervades the new kingdom, what do we find it to be? The power of truth, the power of goodness, the power of pity and of love.
III. WHERE AND HOW THIS POWER DISPLAYS ITSELF.
1. Its seat is the soul; there it first enthrones itself, and thence it spreads until it pervades the whole nature, changing the beliefs, the feelings, the principles, and the habits. For "the kingdom of God is righteousness, peace, and joy in the Holy Ghost."
2. The power of this kingdom manifests itself through the whole realm of human nature and life; both by the forces, obstacles, and oppositions it overcomes, and by the results it produces. We observe these effects especially in
HOMILIES BY E. HURNDALL
1 Corinthians 4:1, 1 Corinthians 4:2
"Ministers of Christ."
I. WHAT THEY ARE.
1. Ministers. Not masters; servants, not lords. The word means literally "under rower," or common sailor, and is generally used of the lower class of servants. Ministers are the mere servants of Christ; they have no authority save that which they may receive from him. "Be not ye called Rabbi" (Matthew 23:1-39. 8). A domineering despotic spirit is altogether out of place. If any will be chief, he must be servant of all. Many ministers have trouble with their Churches because of their own masterful spirit. Like Rehoboam, they do not heed the sage counsel, "If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever" (1 Kings 12:7). Some of the Corinthians had unduly exalted their teachers (1 Corinthians 1:12); others perhaps had regarded them as utterly insignificant ("I of Christ"); Paul defines the legitimate position. Ministerial activity is hinted at; ministers are to be workers, not idlers.
2. Ministers of Christ. This makes their calling most honourable. They are servants of the Church, servants of their fellows, but not primarily. They serve the Church and their fellow men because they desire to stove Christ. They are
3. Stewards. A position
4. Stewards of the mysteries of God. "Mystery" in the New Testament does not mean something incomprehensible, but something beyond the reach of unaided human intelligence. The "mysteries of God" are thus "hidden" (1 Corinthians 2:7) until revealed by him. They are the truths of the gospel—"the truth as it is in Jesus." Ministers have special charge concerning these truths—
As stewards, they should be deeply impressed with
Many are satisfied if self approved or if praised by others; but Paul looked to the judgment of Christ (1 Corinthians 4:4). We are not to be despondent if we are "unpopular" with men, so that we are approved by our Lord. Though "unpopularity" with men is very far from being an argument that we please our Master: "The common people heard him gladly," and probably would so hear us if we were more like him.
II. A NECESSARY QUALIFICATION. Faithfulness. This is a first requisite in those who are "stewards of the mysteries of God." Stewards must not use their lord's goods for their own advantage. What evils result from unfaithfulness in an earthly stewardship I who can estimate the evils flowing from an unfaithful ministry! A minister should be faithful:
1. To Christ, in
2. To his flock.
1 Corinthians 4:3-5
Human and Divine judgments.
I. REFLECT THAT HUMAN JUDGMENT IS FALLIBLE. It is needful to remember this. Many laugh at "infallibility" when it affects a pope at Rome, but are much disposed to believe in it when it affects a pope at home. We should not forget that
1. To take heed how we pronounce final judgments. There are some things about which we should not judge at all, as altogether transcending our powers and province. About many things we are compelled to form judgments, and to act upon the judgments formed. But finality of judgment may often be profitably avoided. We should particularly observe this when our judgments affect:
2. Not to be disconcerted if harshly judged by our fellows. If an enlightened conscience does not condemn, fallible human judgment should not greatly depress us. We should value human judgment, not overvalue it. Rightly estimated, it is under such conditions "a very small thing;" under all conditions, a very small thing compared with the judgment of God. To our own Master we stand or fall. So fallible is human judgment that often the best men have been counted the worst, and the worst the best.
II. REFLECT THAT DIVINE JUDGMENT IS INFALLIBLE. That judgment will be exercised upon us and all around us when the Lord comes; or rather, that judgment is now being exercised, and then will be declared. The day of the Lord will be a day of universal and infallible judgment. When the Lord comes:
1. Hidden things of darkness will be brought into the light. So much is hidden from us; nothing will be hidden from him. We judge from part; he sees all. No darkness can hide from him; no hiding can baffle him.
2. There will be heart revelation. How carefully veiled the heart often is now! How different the counsels of the heart from the expressions of the lips and the actions of the hand! Heart revelation must bring widespread condemnation. Yet may we not say also that often, if we had known the counsels of the heart, we should have more favourably estimated the conduct? The whole man will be disclosed at the day of the Lord.
3. There wilt be award. Praise will be administered—"due praise;" for so the rendering might be. Therefore valuable, for unmerited praise is of nothing worth. When God judges, the result will not be all condemnation by any means. There will be praise as well as blame—"due praise," and, let us not forget, "due blame." The reference, however, is not to our salvation, but to God's judgment of our conduct as his servants.
Live for the judgment of "the day of the Lord," not for the judgment of "man's day". The one "a small thing" indeed! The other how great! When the Lord comes, some praised of men will be censured, and not a few blamed of men will be praised.—H.
1 Corinthians 4:7
Our indebtedness to God.
I. REFLECT UPON THE FACT. Are apt to forget it altogether. So anomaly is often presented of our quarrelling over "possessions" which do not belong to us, and boasting of that to which we have no title. The air we breathe, the world we dwell upon, our food, clothing, and shelter, our "prosperity" as we fondly call it,—these things are lent to us by God. So also our powers—yea, our very existence is not of ourselves, but of God. If we were to have taken away from ourselves all that we have received through the free benevolence of God, what would be left? Our salvation, our spiritual joys, our glad prospects, are also of him.
II. DUE REMEMBRANCE OF OUR INDEBTEDNESS WILL HELP TO CHECK PRIDE. We are apt to regard things as though we had not received them—as though they were our own in some other sense than as received from God. Thus we become proud of our attain merits and belongings, and glory in ourselves as possessors, if not originators, and not in God. For the luxury of boasting we easily delude ourselves. A gracious recollection of the actual state of the case should do something in the way of shaking the throne of conceit and vain glory. Pride is great folly as well as great sin, and when we indulge in it we have to smother our common sense. And of all pride, "spiritual pride" is the most reprehensible and the most absurd.
III. DUE REMEMBRANCE OF OUR INDEBTEDNESS MAY INCLINE US TO USE ARIGHT WHAT WE HAVE RECEIVED. Instead of pride, we should feel responsibility. Instead of boasting, we should desire to employ wisely and well the Divine benefaction. The things which we handle, see, and have, are not ours, but God's. We are stewards, and presently shall have to give an account of our stewardship. We should ask, For what are these things given? What does God wish us to do with them?
IV. DUE REMEMBRANCE OF OUR INDEBTEDNESS WILL TEND TO INSPIRE GRATITUDE AND LOVE. He distinguishes us by his bounty. All we receive is of pure benevolence; we have done no work for it, we have not merited it. If only a little had been withheld, we should have lived in misery. Our joy and usefulness are dependent upon Divine gift. We thus get glimpses of the love of God, and, as he has first loved us, we should also love him.
V. DUE REMEMBRANCE OF OUR INDEBTEDNESS WILL TEND TO QUICKEN FAITH. How much God has done for us! We have not to trust for that! It has come to pass. And will not the Unchangeable continue to help us and to supply all our need? We have the promises, and the past tells us of no broken promise. Past experience should speak death to present doubt and fear.—H.
1 Corinthians 4:8-10
Irony in religion.
I. SCRIPTURE WARRANTS THE USE OF IRONY IN CERTAIN CASES. Scripture is here fully at one with common sense and experience. There are certain conditions which can be most successfully touched by the shafts of ridicule: certain positions which can be carried most effectually by light artillery. In the Old Testament the folly of idolatry is often exhibited in ludicrous lights. Take, for example, Elijah's words on Carmel (1 Kings 18:27). Here Paul employs the weapon of satire. The Corinthians, in their carnality, conceived themselves to be at the very height of spirituality, They had attained already—and that without much knowledge of the daily cross. They had reached the goal suspiciously early, They were full; their knowledge was complete. They were rich; never were there such amply endowed Christians. They reigned as kings—none so high as they—monarchs of all they surveyed. And all this without the insignificant aid of such a very commonplace teacher as Paul! They had far transcended their early master. They were now so wise that he in comparison was quite a fool (1 Corinthians 4:10). They were strong, impregnable, triumphant; he evidently was weak, very weak still. Had he not been with them "in weakness, and in fear, and in much trembling" (1 Corinthians 2:3)? Was not that a very common condition for him to be in? Upon them crowded honour, dignity; they were "all honourable men." He was despised and despicable; clearly they were in paradise. In the paradise of fools! and with majestic simplicity, but with keenest irony, Paul states the case as it appeared to them, and as it necessarily resulted from the position which they had assumed. If that did not open their eyes, they were blind for evermore. The Corinthians resembled the Laodiceans (Revelation 3:17).
II. BUT IRONY IS A KEEN AND DANGEROUS WEAPON, AND SHOULD BE EMPLOYED WITH GREAT CARE. A suitable weapon for the hands of Paul, not of necessity for ours. Appropriate for some occasions, not for all.
1. Its use should be limited. We may easily run to excess. Irony is rather a pleasant weapon to use. Its employment in Scripture is not frequent. In this Epistle it is, indeed, used, but only occasionally.
2. It may profitably be accompanied by sober argument. So we have it here.
3. It should be employed in a spirit of love and with sincere desire to benefit. Not to make men ridiculous for the sake of making them so. Not for our own diversion. It should not be bitter. Paul was intensely solicitous to benefit the Corinthians; he had no pleasure in causing them pain. Note how in the midst of ironical utterances he expresses his fervent longing, "Yea and I would that ye did reign" (1 Corinthians 4:8), The object of his irony is to lead them from a mock kingship to a true.—H.
1 Corinthians 4:11-13
The best and most useful often the most afflicted.
I. HISTORY AND PERSONAL OBSERVATION TEACH US THIS. Read Hebrews 11:35-38. Paul's case is a striking illustration. Note the
See also another list (2 Corinthians 11:23-27).
II. LET US LEARN THAT:
1. Affliction is not always significant of Divine displeasure. Often we have chastisement because of our sins, but sometimes sorrow comes to us when most firmly we tread the path of duty. Under such circumstances it should not dismay or depress us.
2. Suffering—even severe suffering—is not always a valid reason for relinquishing active service. Some people are too anxious to "retire." Work done under suffering is sometimes marvellously effective, Our woes fit us to deal with the woe begone. When under great stress we feel that we can do nothing, we sometimes become Samsons; when we feel that we can do everything, we are generally mere Philistines.
3. Much affliction need not necessarily be even a hindrance to us in our work. Paul's sufferings did not make him less active in the cause of Christ. He abounded in toil whilst he abounded in sorrow.
4. Affliction comes to us in the path of duty, it should not drive us from that path. Most of Paul's sorrows were caused by his zeal and faithfulness. He would preach Christ. To choose an easier path would not have been wise for him—is not wise for us.
5. Affliction is sanctified to God's faithful servants. Beyond all doubt Paul was greatly the better for his many sorrows. Humanly speaking, he could never have been Paul without them. That which seems likely to hinder may help. Men who have to do much have generally to suffer much. Biography furnishes multitudinous illustrations of this.
6. Extraordinary sufferings sometimes bear with them the promise of unusual usefulness. Idlers have thus been made remarkably diligent, sleepers have been awakened, the worldly have become consecrated. The first true and inspiring view of Christian service has been obtained from the flame of the furnace. The apprenticeship of some "of whom the world was not worthy" has been served in the fires. Some great lives have begun with martyrdom.
7. Affliction should be received in a spirit of meekness, even when it comes directly from men who have no reason to use us ill. Paul, when reviled, blessed; when persecuted, calmly endured it, without after retaliation; when defamed, he entreated (perhaps God to pardon his enemies). Herein Paul was like Christ. He employed conquering kindness. To imitate him will require much grace. It is often much easier to take affliction from the hands of God than from the hands of men.—H.
1 Corinthians 4:14-21
Spiritual parentage.
I. A VERY TENDER RELATIONSHIP. Paul notices:
1. The way in which the relationship is formed. (1 Corinthians 4:15.) The spiritual father
He finds them "strangers to the covenant of promise," strangers to Christ, strangers to the Church; but under the preaching of the truth they are led by the Spirit to lay hold of salvation: they become in Christ "new creatures," are "born again;" and he who has been the instrument employed in their conversion becomes their spiritual father. This relationship is a limited one, but nevertheless deeply interesting and important.
2. That it differs from the relationship existing between a mere teacher and learner. None can be to us what those are who have brought us to Christ. They have a peculiar claim upon our love and gratitude. "Ten thousand instructors make not one father." We may love our teachers, but they are not our parents.
II. THE DUTIES OF THE FATHER TO HIS SPIRITUAL CHILDREN.
1. He should be watchful over them. As Paul was. They need much care; they should not be left to shift for themselves. A pernicious opinion is rife, that when people are "converted'' no further trouble need be taken about them. As though when a child is "born" it is to be cast adrift and left to take care of itself! No wonder that there are so many spiritual cripples, so many diseased, so many weaklings, and not a few religious imbeciles. Fathers should look after their spiritual children; as far as possible we should see that our converts, if not under ours, are under good influences.
2. He should manifest a loving spirit towards them. They should be peculiarly dear to him. In many ways they may try his patience, but it should bear the trial. He should cherish them. Paul fed the Corinthian babes with milk; he did not discard them because they were not what he would have had them to be. He did not indulge in undue severity; fathers are not "to provoke their children to wrath" (Ephesians 6:4).
3. He should be faithful, ever inclining towards tenderness, but not sparing the rod when it is called for. (1 Corinthians 4:21.) Willing to rebuke when rebuke is necessary, but not fond of rebuking. Paul was gentle but decisive. He sought to nip evil in the bud. Foolish fondness lets the evil grow till it is too great to cope with. Correction must be wise, or it will be pernicious. Sometimes the placing of a faithful child amongst the unfaithful may be very efficacious for the latter. Paul sent Timothy (1 Corinthians 4:17).
4. Acting and living so as to be a fit example. We have no right to expect our spiritual children to follow us closely unless we are following Christ closely. Paul could say, "Be ye followers of me, even as I also am of Christ." (1 Corinthians 11:1). He does not exhort them to follow him as a party leader, but to imitate him as he sought to imitate Christ. He set a good example. It is what we are rather than what we say that has influence. Spiritual children have quick eyes.—H.
HOMILIES BY E. BREMNER
1 Corinthians 4:1-5
"The ministers of Christ."
The Corinthians were to be delivered from their tendency to glory in men, by being taught to regard them as a part of their heritage. All teachers were for their use, not the particular one whom they chose as their party leader. Besides, a right view of the ministerial office should prevent all boasting in men.
I. HOW MINISTERS ARE TO BE REGARDED. They are:
1. Servants of Christ. They are not "lords over God's heritage" (1 Peter 5:3), the chiefs of the kingdom. Their true dignity lies in serving the Lord Jesus, from whom they take their orders. They have no authority beyond that which is committed to them. Nor are they the servants of men. Obedience to their own Master delivers them from subjection to every ether (comp. on 1 Corinthians 3:5).
2. Stewards of the mysteries of God. The Church is God's house, in which he alone is Master; apostles and other teachers being dispensers of the good things of the house, the great doctrines of the faith. Every man is a steward, being entrusted with the laying out of the gifts conferred upon him, and the improving of the opportunities put in his way. But this is true in a special sense of the Christian minister. He is entrusted with the dispensation of the Divine mysteries to men. He is not called to deal out his own things, but the saving truth of God, giving to each his portion of meat in due season. How responsible an office! This view of the Christian ministry should guard us against two common extremes. On the one side, ministers are not lords, endowed with a kind of supernatural power, and set to rule the consciences of men. On the other side, ministers are not the servants of the people, appointed to teach only some favourite type of doctrine. They are the servants of Christ, charged to deliver his truth, whether men will hear it or not.
II. FAITHFULNESS THE GREAT REQUISITE. Every steward must give account of his stewardship, and the chief thing required is fidelity. Men ask of a preacher, "Is he able, eloquent, attractive?" God asks, "Is he faithful?" Fidelity does not depend on the quality or quantity of the original gifts, but on the use to which they are put. The man with two talents receives the same reward as the man with five, because he has been equally faithful (Matthew 25:21, Matthew 25:23). Nor is fidelity measured by what men call success, since it is often incompatible with popularity. Let the much gifted minister beware; let the little gifted take comfort. "Well done, good and faithful servant."
III. THE MINISTER'S JUDGE.
1. Not the congregation. It was a very small thing in Paul's view to be judged of men. The verdict of the people on a minister's discharge of duty is not to be lightly laid aside. If they praise, let us beware of being satisfied with this; if they condemn, let us the more thoroughly search ourselves. But from this verdict there must ever be an appeal to a higher tribunal. Men cannot read the motives that lie behind the outward act, nor can they gauge the proportion between a minister's powers and the use he makes of them. Their measure of fidelity must always be imperfect.