IV.

(1-5) The first five verses of this chapter contain a further argument against party-spirit as it existed in the Corinthian Church--viz., that God alone can judge of any man's work whether it be worthy, and that God, unlike man, who selects only some one for praise, will give to every worker his own proper share of approval.

(1) Man.--In a generic sense means "every one" (as in 1Corinthians 11:28, and Galatians 6:1).

Us--i.e., Paul himself and Apollos.

As of the ministers of Christ.--Better, as ministers of Christ. The word used for "ministers" here expresses more strongly the idea of subordination than the word which occurs in 1Corinthians 3:5. It implies not only those who are under one superior, but those who are in a still inferior position--the officer who has to obey orders, as in Matthew 5:25--a "servant" (Matthew 26:58). Though servants, their office is one of great trust; they are "stewards" to whom the owner of the house has entrusted the care of those sacred things--"mysteries"--which heretofore have been hidden, but are now made known to them, his faithful subordinates. It is to be remembered that even the steward in a Greek household was generally a slave.

Verses 1-5. - Judgments, human and Divine, respecting ministers. Verse 1. - Let a man so account of us. Since it is inevitable that Christians should form some estimate of the position of their ministers, he proceeds to tell them what that estimate should be. Ministers are not to be unduly magnified, for their position is subordinate; they are not to be unduly depreciated, for if they are faithful they may appeal from frivolous human prejudices and careless depreciations to that only Judge and Master before whom they stand or fall. Ministers; here huperetas; in 1 Corinthians 3:5 diakonous. They are huperetai (in its derivation "under rowers") in their relation to Christ; diakonoi in their relation to men. Of Christ; and therefore responsible to Him. Stewards; dispensers, subordinate distributors. These "agents" were higher slaves (Luke 16:1-8). Of the mysteries of God. The word "mysteries" means truths once hidden but now revealed; as in Luke 8:10, "Unto you it is given to know the mysteries of the kingdom of God." In later patristic usage the word means "sacraments;" but St. Paul has expressly said (1 Corinthians 1:17) that his mission was to preach the gospel, not primarily to administer the sacraments. (For descriptions of the work of a minister according to St. Paul's lofty ideal, see the pastoral Epistles, and 1 Thessalonians 2:7-11; Colossians 1:25-29; Acts 20:18-21, 24-28. St. Peter's is given in 1 Peter 4:10, 11; 1 Peter 5:2-4.) A minister is not to be estimated as a supernatural teacher, or a civil autocrat, or an infallible critic, but as an ambassador from Christ, who reveals to the "initiated" that which they could not otherwise know.

4:1-6 Apostles were no more than servants of Christ, but they were not to be undervalued. They had a great trust, and for that reason, had an honourable office. Paul had a just concern for his own reputation, but he knew that he who chiefly aimed to please men, would not prove himself a faithful servant of Christ. It is a comfort that men are not to be our final judges. And it is not judging well of ourselves, or justifying ourselves, that will prove us safe and happy. Our own judgment is not to be depended upon as to our faithfulness, any more than our own works for our justification. There is a day coming, that will bring men's secret sins into open day, and discover the secrets of their hearts. Then every slandered believer will be justified, and every faithful servant approved and rewarded. The word of God is the best rule by which to judge as to men. Pride commonly is at the bottom of quarrels. Self-conceit contributes to produce undue esteem of our teachers, as well as of ourselves. We shall not be puffed up for one against another, if we remember that all are instruments, employed by God, and endowed by him with various talents.Let a man so account of us,.... Though the apostle had before said that he, and other ministers of the Gospel, were not any thing with respect to God, and, with regard to the churches, were theirs, for their use and advantage; yet they were not to be trampled upon, and treated with contempt, but to be known, esteemed, and honoured for their works' sake, and in their respective places, stations, and characters; and though they were but men, yet were not to be considered as private men, and in a private capacity, but as in public office, and as public preachers of the word; and though they were not to be regarded as lords and masters over God's heritage, but as servants, yet not as everyone's, or as any sort of servants, but

as the ministers, or servants, of Christ; as qualified, called, and sent forth by him to preach his Gospel; as ambassadors in his name, standing in his place and stead, and representing him, and therefore for his sake to be respected and esteemed; and as such who make him the subject of their ministry, preach him and him only, exalt him in his person, offices, blood, righteousness and sacrifice, and direct souls to him alone for life and salvation:

and stewards of the mysteries of God; though they are not to be looked upon as masters of the household, that have power to dispose of things in the family at their own pleasure; yet they are to be regarded as stewards, the highest officers in the house of God; to whose care are committed the secret and hidden things of God; whose business it is to dispense, and make known, the mysteries of divine grace; such as respect the doctrine of the Trinity, the incarnation of Christ, the union of the two natures, divine and human, in his person, the church's union to him, and communion with him, with many other things contained in the Gospel they are intrusted with.