Matthew Poole and continuators on 1 Corinthians 4

The Apostle here gives us the right notion of the Preachers of the Gospel, they are but Ministers, that is, Servants, so as the honour, that is proper to their Master, for a principal efficiency in the conversion and building up of Souls, belongeth not to them, they are Ministers of Christ, so have their primary relation to him, and only a secondary relation to the Church to which they are Ministers, they are Ministers of Christ, and so in that ministration can only execute what are originally his commands, though those commands of Christ may also be enforced by men. Ministers of the Gospel, not of the Law, upon whom lies a primary obligation to preach Christ and his Gospel unto people.

They are also Stewards of the Mysteries of God, such to whom God hath committed his Word and Sacraments to dispense out unto his Church. The word Mystery signifieth any thing that is secret, but more specially it signifieth a Divine Secret, represented by signs and figures; or a Religious Secret, not obvious to every capacity or understanding. Thus we read of the Mysteries of the Kingdom of Heaven, Matt. 13.11. The Mystery of Godliness, 1 Tim. 3.16. The Mystery of Christ, here, and Eph. 3.4. The wisdom of God: Col. 2.2. The Incarnation of Christ, 1 Tim. 3.16. The Calling of the Gentiles, Eph. 3.4. The Resurrection from the dead, 1 Cor. 15.21. Christs mystical Vnion and Communion with his Church, Eph. 5.32. The sublime Counsels of God, 1 Cor. 13.2. are all called Mysteries. Ministers are the Stewards of the mysterious Doctrines and Institutions of Christ, which we usually comprehend under the terms of the Word and Sacraments.

Marginal references: 2 Cor. 6.4. Col. 1.25.; Matt. 24.45. Luke 12.42. Tit. 1.7. 1 Pet. 4.10.

Those who said, I am of Apollos, and I am of Cephas, did at least tacitly judge Paul, and prefer Apollos and Cephas before him, and it is probable, and will appear also from other parts of these Epistles, that they passed very indecent censures concerning Paul: he therefore tells them, that he valued very little what they or any other men said of him. In the Greek it is of mans day; but it is generally thought, that our Translators have given us the true sense, in translating it mans judgment, day being put for judgment, as Ier. 17.16. where woful day signifies woful judgment. So the day of the Lord in Scripture often signifieth the Lords judgment: the reason of that form of speech seems to be, because persons cited to a Court of Judgment use to be cited to appear on a certain day.

Yea, saith the Apostle, I pronounce no Sentence for my self, I leave my self to the Judgment of God. I may be deceived in my judgment concerning my self, and therefore I will affirm nothing as to my self.

Marginal references: Or, day.

Nothing amiss, nothing that is evil; yet this must not be interpreted universally, as if S. Paul knew nothing that was evil and sinful by himself: himself, Rom. 7. tells us the contrary; but it must be understood with respect to his discharge of his ministerial Office. I do not know any thing wherein I have wilfully failed in the discharge of my Ministry, yet even as to that I durst not stand upon my own righteousness and justification before God, I may have sinned ignorantly, or have forgotten some things wherein I did offend.

God knoweth more of me than I know of my self, and it is he that judgeth, and must judge me. Though in this Text Paul doth not speak of his whole life and conversation, but only of his conversation with respect to his Ministry; yet the conclusion from hence, That no man can be justified from his own works, is good: for if a man cannot be justified from his conscience, not rebuking him for his errours in one part of his conversation, he cannot be justified from his conscience not rebuking him for his whole conversation. For he that keepeth the whole Law, if he offendeth but in one point, must be guilty of all, because the Law curseth him who continueth not in every point of the Law to do it.

Marginal references: Psal. 130.3. & 143.2. Rom. 3.20. & 4.2.

Seeing that the judgment of secret things belongs to God, judge nothing before the time, which God hath set to judge all things. The works of the flesh are manifest, and men may judge of them; but for secret things, of which it is impossible, that those who do not know the hearts of men, should make up a judgment, do not judge of them before the time.

If men cloak the hidden things of darkness with the cover of hypocrisie and fair pretences, they will at that day be most certainly uncovered, and the secret thoughts, counsels, and imaginations of mens hearts shall in that day be made manifest.

And then those that have done well, every of them shall have praise of God; as on the contrary, (which is understood, though not here expressed) those that are hypocrites, and whose hearts have been full of evil thoughts and counsels, shall by God be put to shame, and exposed to contempt.

When God will certainly come to judge all men

Marginal references: Matt. 7.1. Rom. 2.11, 16. Rev. 20.12.; Rom. 2.29.

By these words the Apostle lets us know, that though he had said, Chap. 1.12. that some of them said, We are of Paul, and others, We are of Apollo; yet the names of Paul and of Apollo were but used to represent other of their Teachers, which were the Heads of those Factions which were amongst them. In very deed there were none of them that said, We are of Paul or of Apollo (for those that were the Disciples of Paul and Apollo were better taught) but they had other Teachers amongst them as to whom they made Factions, whom Paul had a mind to reprove, with their Followers; and to avoid all odium, that both they and their Hearers might take no offence at his free reproving of them, he makes use of his own name, and that of Apollo's, and speaketh to the Hearers of these Teachers, as if they were his own, and Apollo's Disciples. That those whom the reproof and admonition concerned properly, might be reproved under the reproof of others.

And that (as the Apostle saith) all the Church of Corinth, as well Ministers as people, might learn to have humble opinions and thoughts of themselves, not to think of themselves above what, by the rules of Gods Word, was written in the Old Testament they ought to think; or above what he had before written in this Epistle, or to the Romans, Ch. 12.13.

And none of them, whether Ministers or private Christians, might be puffed up. The word signifieth to be swell'd or blown up as a bladder or a pair of bellows, which is extended with wind: it is used in this Chap. v. 18, 19. & 8.1. Col. 2.18.

It is apparent that Pride was the reigning sin of many in this Church of Corinth: Pride, by reason of those parts and gifts wherein they excelled, whether they were natural or acquired habits, or common gifts of the Spirit, which were infused; to abate this tumor, the Apostle minds them to consider, whence they had these gifts from whence they took occasion so to exalt and prefer themselves.

Whether they were the Authors of them to themselves, or did receive them from God.

It became none of them to glory in what they had received from another, and were beholden to another for. What the Apostle here speaketh concerning natural or spiritual abilities, is applicable to all good things; and the consideration here prompted, is a potent consideration to abate the pride and swelling of a mans heart upon any account whatsoever; for there is nothing wherein a man differeth, or is distinguished from another, or wherein he excelleth another, but it is given him from God, be it riches, honour, natural or spiritual gifts and abilities, they are all received from the gift of God, who gives man a power to get wealth, Deut. 8.18. Who putteth down one, and setteth up another, Psal. 75.6. And as the Apostle saith in this Epistle, Chap. 12.7. gives the manifestation of the Spirit to every one to profit withal. To one by the Spirit the word of wisdom, to another the word of knowledge, to another faith, to another the gi[illegible: 1 letter]t of healing, &c. all by the same Spirit.

Marginal references: Or, distinguisheth thee.; Joh. 3.27. Jam. 1.17.

The lot of us who are the Apostles of Christ is not so externally happy, but a lot of poverty and misery, as if we were the worst of men, men appointed to death.

To be a meer sight or gazing-stock to the world, Angels, or men. Some think that the Apostle here hath a reference to the barbarous practice of the Romans, who first exposed and carried about for a sight those persons that were condemned to fight with wild beasts, that by them they might be torn in pieces. You are happy men, saith the Apostle, if you can owne Christ, and profess Christianity, and yet be in such credit and favour with the world, so full, and so rich, and so like Princes, we are those whom God hath honoured to be his Apostles and the first Ministers of the Gospel, our lot and portion is far otherwise.

Marginal references: Or, [illegible: 1 letter]s the [illegible: 1 word] Apostles as; Psal. 44.2[illegible: 1 letter] Rom. 8.36. 2 Cor. 4.11.; Heb. 10.3[illegible: 1 letter]; Gr. Theatr[illegible: 1 letter].

Our state in the world is low and mean; though you be full, we are hungry and thirsty; though you be richly cloathed, yet we are next to naked, cloathed with raggs; though you be hugg'd and embraced by the men of the world, yet we are buffeted; though you have rich and famous houses, yet we have no certain dwelling place. Thus it hath been with us from the beginning of our profession of Christ, and thus it is with us at this day (saith the Apostle) from whence he gives these Corinthians and their false Teachers a just reason to suspect themselves, whether they were true and sincere Professors, yea or no, and to consider how it came to pass, that their lot in the world was so different from the lot of those whom the Lord had dignified with the Title and Office of his Apostles. The condition of the most faithful and able Ministers and the most sincere Christians that have been in the world, hath always been a mean and afflicted state and condition.

Marginal references: 2 Cor. 4.8.; 2 Cor. 11.2[illegible: 1 letter] Acts 23.2.

We do not only labour in the Word and Doctrine, but we labour with our hands, that we might not be burdensom to the Church, our hands ministring to our necessities, Acts 20.34. though (as he saith) Chap. 9.4. they had a power to eat and drink, that is, a right to have demanded meat and drink of them, and might have forbare working, v. 6. For who goeth a warfare at his own charge? Whence we may observe that though the Ministers of Christ ought to be maintained by the Churches to which they relate, and they sin, if they neglect it; yet where this either is not done through mens sinful neglect of them, or cannot be done through the poverty of the Members of such Churches, it is lawful for them to labour with their hands.

We are revileth and spoken ill of, but we do not revile others, but speak well of them, and wish well to them.

Though we be hunted and pursued to the endangering of our lives and liberties, yet we do make no resistance, but patiently suffer it. By this the Apostle sheweth them the duty of Christians, as well as their lot and portion i[illegible: 1 letter] this life; and also tacitly, reflecteth on them and their Teachers, who were some of those that thus reviled the Apostles; and though they did not, it may be smite them with their hands, yet they persecuted them with their tongues, and leaves it to their consideration, whether the Apostles or they lived more up to the Rule of Christianity given by Christ, Matt. 5.39, 40, 41.

Marginal references: Acts 18.[illegible: 1 letter]. 1 Thess. 2.[illegible: 1 letter] 2 Thess. 3.[illegible: 1 letter]

We are blasphemed, Gr. that is, spoken evil of, which is the same with desamed in our language, men speak all manner of evil of us to take away our reputation: but

we intreat God for them. The word signifieth to exhort, intreat, comfort, we exercise our selves in all pious and charitable offices toward them, who are most uncharitable toward us.

Here are two words used, which signifie the most vile, abject, contemptible things in the world, excrements, sweepings of houses. The Apostle by these two words signifies, that no persons could be more base, vile, and contemptible than they were, nothing more despised, or in less esteem: he speaketh not this as complaining, or in any discontent at what he saw was the will of God concerning them; but to shew them the difference betwixt the Apostles, and them, and their Teachers, and possibly reflecting upon them, as being in some degree guilty of this scorn and contempt of them, or at least more than they ought, neglecting them under these mean and afflictive circumstances.

Marginal references: [illegible: 1 word]. 5.44. [illegible: 1 word]. 12.14. [illegible: 1 word]. 3.45.; [illegible: 1 word]. 5.44. [illegible: 1 word]. 12.14. [illegible: 1 word]. 3.45.

The great lesson of this Text is, That people ought to have a tender respect for those Ministers whom God hath honoured with their first Conversion, and bringing them home to Christ. God may make use of a multitude of Ministers to instruct Christians, and carry on his work in their souls to perfection; but he maketh use of some particular Minister at first to convince them, and be an instrument in the changing of their hearts; such a one they ought to have a great value for, they are their spiritual Fathers in a proper sense.

For, saith the Apostle, In Christ Iesus I have begotten you through the Gospel: where we have Regeneration (as it signifieth a new state) set out in its causes. The principal efficient Cause is Christ Iesus: the instrumental cause is the Minister of the Gospel: the mean is the Doctrine of the Gospel, or the preaching of the Gospel. In Christ Iesus signifieth here by the grace of Christ Jesus, those who are born again, are not born of flesh or of blood, but of the will of God, Joh. 1.13. and by the influence of Christ upon their hearts, though God makes use of the Minister of the Gospel as his instrument, and the Minister makes use of the word and the preaching of the Gospel, as the sacred mean which God hath appointed to that end, 1 Pet. 1.23. All these causes unite and concur in the work of Regeneration.

Marginal references: [illegible: 1 word] 18.11. [illegible: 1 word] [illegible: 1 letter].19. [illegible: 1 word]. 10. [illegible: 1 word]. 1.18.

I might as a Father command you, but I beseech you be ye followers of me in preserving the unity, and promoving the holiness of the Church: Chap. 11.1. he expounds this, Be ye followers of me, as I am of Christ. Holiness of life and conversation is necessary to a true Minister of Christ; for their people ought not only to be their Hearers, but their Followers, they are ensamples to the flock, 1 Pet. 5.3. and ought to be examples of Believers in word, in conversation, in charity, in spirit, in faith, in purity, 1 Tim. 4.12. In all things shewing themselves patterns of good works, in doctrine shewing incorruptness, gravity, sincerity, &c. Tit. 2.7. Those who teach well, and live ill, are no good Ministers of Christ, they cannot say unto people, Be ye followers of me.

Marginal references: [illegible: 1 letter] [illegible: 1 word]. 3.9.

This Timothy Paul found at Lystra, Acts 16.1. His father was a Greek, his mother a Iewess, therefore Paul circumcised him; her name was Eunice, the daughter of Lois, 2 Tim. 1.5. Paul took him along with him in his travels, he was ordained by the imposition of the hands of the Presbytery, 1 Tim. 4.14. 2 Tim. 1.6.

Paul calls him his beloved Son, either because he was his spiritual Son, or because he was by him instructed in the Gospel: he calls him his own son in the faith, 1 Tim. 1.2. Faithful in the Lord, because he was faithful in the work of the Lord, in the business of the Ministry.

He (saith the Apostle) shall bring to your remembrance my ways in the Lord, he shall acquaint you both what Doctrine I have preached, and what course of life I have lived.

How I have preached to every Church, what rules I have given for the ordering of every Church, and how I have walked before and toward them.

Marginal references: [illegible: 1 span] 1.2.

Paul intended in his journey to Rome to pass through Macedonia and Achaia, but he knew that God could hinder him, and therefore he adds, if God will; neither did Paul go to them so soon as he intended, but had time before he went to write another Epistle, as we shall afterwards find. All Christians are bound when they promise or resolve upon any journies, to understand, If God will, and to have in their thoughts the power of God to hinder them, and to speak with submission to his pleasure who counteth their steps, and telleth their wandrings, and ordereth their steps, though they be not strictly bound at all times to use this form of speech.

And when I come, then I shall understand these Teachers of yours, who so vilifie me, I shall not regard so much their fine words and philosophical reasonings, as what there is of spiritual life and power in them, either in their Doctrine or life, how conducive it is to the ends of the Gospel, and how consonant to the truth of the Gospel, what good they do amongst you, what manner of lives they live: these are the things that my eyes shall be upon, and which I shall regard.

Marginal references: Acts 19.21.; Acts 18.21. Rom. 15.32. Jam. 4.15.

The Kingdom of God in the Church, or the Kingdom of God in the particular Soul. God hath not sent his Ministers to subdue Souls to himself by fine [illegible: 2 letters]orid words and phrases, but by a lively preaching the Gospel, whiles his power a[illegible: 1 letter]tends their plain preaching, and the power and efficacy of the Preachers Doctrine appeareth in their holy life and conversation, so as their people cannot say to them, Physician, heal thy self, as to those spiritual diseases which thou wouldst cure us of. So the Kingdom of God in particular Souls doth no[illegible: 1 letter] appear in words, but in the power which the Word of God hath upon mens hearts, in subduing their lusts and corruptions, and bringing their hearts into a subjection to his Will.

Marginal references: Chap. 2.4. 1 Thess. 1.5.