Part 16 (1/2)
Human Characters determined only by Divine decision.
1 Corinthians iv. 3, 4.
”But with me it is a very small thing that I should be judged of you, or of man's judgment; yea I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord.”
Corinth was one of the princ.i.p.al cities of Greece. Enjoying every advantage of situation, it became rich and populous. Most cities in similar circ.u.mstances have become vicious. This became exceedingly so.
The religion of Corinth was paganism, which naturally led to sundry vices. Bacchus and Venus had there their temples and their votaries; and luxury, the child of affluence, led to vice generally. From such a combination of circ.u.mstances, the inhabitants, like the men of Sodom, ”were sinners before the Lord exceedingly.” It might be justly stiled, like Pergamos, ”The place where Satan's seat was.”
Yet G.o.d had much people in that city, which continue and labor in it, which he did for more than eighteen months. Nor did he labor in vain.
He gathered there a large and flouris.h.i.+ng church; which appears to have been enriched with a greater effusion of miraculous gifts, than any other of the primitive churches. The state of Corinth, where G.o.d had been unknown, and where superst.i.tion had reigned, might render this necessary in order to give success to the gospel. Miracles are adapted to arrest the attention of those who would be deaf to the voice of reason and regardless of proofs drawn from it.
But those gifts were abused. They were made the occasion of pride, and of divisions: Which shews that there is nothing in the nature or miraculous gifts, which secures the proper use of them; that they are no evidence of renovation.
Though the apostle labored to great and happy effect in that city of the Gentiles, after his departure, deceitful workers went among them, and availed themselves of his absence to make divisions, and alienate their affections from him. This seems to have occasioned his writing the epistles addressed to them, which const.i.tutes a valuable part of the sacred volume.
The calumnies of his enemies, and the effect which they had on the Corinthians, are alluded to in the text; which contains an expression of his feelings on the occasion.
In discussing the subject, we shall just glance at these matters, and add a brief improvement.
St. Paul's character, both as a Minister and as a Christian, was impeached by those enemies. They represented him as an unfaithful, or unskillful laborer in the gospel, and as one who was not a subject of divine grace.
This appears from his statement in the beginning of the context, and from the text. Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of G.o.d. Moreover it is required in stewards that a man be found faithful, ”_But with me it is a very small thing, that I should be judged of you, or of man's judgment, yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: But he that judgeth me is the Lord_.”
The apostle here professeth himself ”a minister of Christ and steward of the mysteries of G.o.d,” and directs the Corinthians to consider him in that light; or as one put in trust with the gospel to teach its mysteries, inculcate its truths, urge its duties, and tender its supports.
The term _mystery_ is used in Scripture, to express things not discoverable by the light of reason, but knowable by revelation. It is also used to express incomprehensibles; which may be objects of faith on the credit of divine truth. The former is the more common sense of the term in the gospel, particularly in the pa.s.sage before us, and generally in St. Paul's epistles. ”We speak the wisdom of G.o.d in a _mystery_--the hidden wisdom, which G.o.d ordained before the world unto our glory; which none of the princes of this world knew; for had they known it they would not have crucified the Lord of glory. But it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which G.o.d hath prepared for them that love him. _But G.o.d hath revealed them into us by his Spirit_.”
The gospel plan of salvation was a _mystery_, a hidden _mystery_, till the gospel day. It was hidden from the prophets who foretold it; and from the apostles, till after Christ's sufferings and resurrection.
They understood very little of it; knew almost nothing about it till after the ascension, when the comforter was sent down ”to teach them all things, and bring all things to their remembrance.” To them it was then matter of wonder. They had not been made to understand that Christ was to bear the sins of men--”that he was to suffer and enter into his glory:” And when he did suffer, ”they knew not the Scripture, that he must rise again from the dead.”
Another gospel _mystery_ was the calling of the Gentiles--that salvation was intended for them, and to be offered to them, in Christ, equally as to the natural seed of Jacob. ”If ye have heard of the dispensation of the grace of G.o.d, which is given me to you ward; how that by revelation he made known unto me _the mystery_--which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit: _That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ, by the Gospel_, whereof I am made a minister.” *
* Ephesian iii. 2-7.
These were some of the mysteries dispensed by this steward of the mysteries of G.o.d; who ”shunned not to declare all the counsel of G.o.d.”
He declared the deep things, which human reason could not have discovered; and those also which it cannot comprehend. These are to be found in Paul's teachings, as well as the plain things which are easy to be understood.
But the princ.i.p.al business of this ”steward o the mysteries of G.o.d,”
was to open the way of salvation through a Savior, and shew that provision is made in him for the salvation of both Jews and Gentiles, and offered alike to those of every nation; and to lead men to the knowledge of themselves and the Redeemer, and teach them how they might be benefited by divine grace in him.
And while he acknowledged the obligations, of fidelity, he declared himself no way greatly affected by the judgment which might be pa.s.sed upon him by his fellow mortals. _But with me it is a small thing to be judged of you, or of man's judgment_. An intimation that he was judged and censured by some of them. This was, doubtless, matter of notoriety at Corinth; but he little regarded it. It made no change in him, or in the manner in which he discharged the duties of his office. He was chiefly concerned to obtain the approbation of an higher tribunal that of his divine matter, the------dge of all. The judgment of fellow mortals did not move him--_He that judgeth me is the Lord_.
Not that he was wholly indifferent to the opinion entertained of him by his fellow men. Had be been so, he would not have undertaken his own defence as in these epistles, A measure of esteem was necessary to his usefulness in the ministry. Had all who heard him thought him the enemy of G.o.d, he could have done no good in it. Therefore his endeavor to rectify their mistakes. And the rather because he held the truth as it is in Jesus; so that in rejecting him, and the doctrines which he taught, they turned aside into errors which might fatally mislead them. But he did not wrong his conscience to please them, or depart from truth to gain their approbation--”Do I seek to please men? For if I yet pleased men, I should not be the servant of Christ.” Had Paul been chiefly concerned to please men, he would have continued a Pharisee.
The person who would please Christ, while paying such deference to the opinions of men as fairly to weigh every objection against his faith or practice, and try them by the divine rule, must be careful to conform to that rule, whatever opinions may be entertained of him. Of the meaning of the rule he must judge for himself before G.o.d--”calling no man master.” The reasons of his faith and practice, and his construction of the divine rule, he may lay before his fellow men, to remove the grounds of prejudice; but he must rise so far above their frowns a------atteries, as not to be influenced by them to disguise his sentiments, or counteract his own judgment of the law of G.o.d, of the gospel of Christ, or of the duties inc.u.mbent on him.