Chapter 4

1 In what account the ministers ought to be had. 7 We have nothing which we have not received. 9 The apostles spectacles to the world, angels, and men, 13 the filth and offscouring of the world: 15 yet our fathers in Christ, 16 whom we ought to follow.

1. Account of us. Paul counsels the Corinthians to regard him and his fellow workers as ministers and stewards, not of men, but of God. Being called by God to their work in the ministry of the gospel, they were not to be considered as leaders of various factions in the church or as heads of conflicting parties. Christ has given to His workers the responsibility of dispensing His word to the world (see Matt. 28:19, 20). They are not permitted to preach and teach the opinions and beliefs of men, but are charged to present to men the pure message of salvation, unadulterated by worldly philosophy (see 1 Tim. 6:20, 21; 2 Tim. 4:1–3).

Ministries. Gr. hupeµretai, “servants,” “attendants,” “ministers.” The word was originally used for the rowers on the war galleys, and distinguished these rowers from the soldiers who stood on the deck and fought. Later it came to be used with reference to any subordinate who engaged in hard labor and, in military terminology, of orderlies who served their commander in chief. This use of hupeµretai as the military servants whose duty it was to attend the highest officers in the army may be reflected in Paul’s use of it in this verse. Those who are entrusted with the work of the gospel ministry are, in a special sense, the attendants of the great heavenly Commander in Chief, Jesus. They are the official, human representatives of Christ, the royal officers of His spiritual kingdom (see John 18:36, where this word is translated “servants”).

Stewards. Gr. oikonomoi, “managers,” “stewards.” The Greeks used this word in connection with the management of property, either of a household or of an estate, and applied it to the slaves or freedmen who were entrusted with the care and management of the house and land belonging to their master. The steward not only presided over the affairs of the household, but also made provision for it. This was an office of considerable responsibility. The application of this word to Christ’s ministers is singularly appropriate. The gospel minister is charged with caring for the church of God on earth and providing that which is necessary for its well-being (see John 21:15–17; 1 Peter 5:1–3).

In stewardship, the matter of supreme importance is faithfulness. Man has absolute ownership of nothing at all in this world, not even his physical and mental strength, for “all the abilities which men possess belong to God” (5T 277). He is a created being, and as such he belongs to his Creator. He is also a redeemed being, purchased by the blood of Christ (see Acts 20:28); therefore in a double sense man is not his own. The earth and everything in it belong to God; He is the supreme owner. He has entrusted the care of His property to man, who thus becomes His steward, the one charged with the responsibility of using his Master’s goods in such a manner that benefit will accrue to God. Recognition of this relationship between man and his Creator should produce a determination to exercise great care in the use of everything entrusted to him during the period of his sojourn on this earth. The true believer in Christ will seek constantly to glorify God in his management of the things placed in his care, whether they be physical, mental, or spiritual. He will recognize that he is not free to use his goods or his talents for the satisfaction of the natural desires and ambitions of his own heart. He is under obligation at all times to place God’s interest first in all the activities of life. This truth is illustrated by the parable of the Talents (see on Matt. 25:14–30; COL 328, 329).

Mysteries. Gr. musteµria (see on Rom. 11:25; 1 Cor. 2:7). The plans of God for the restoration of man to harmony with Himself were formerly but dimly understood, but now they are revealed through Jesus Christ (see Eph. 3:9–11; Col. 1:25–27; 1 Tim. 3:16). Christ’s workers are commissioned to make plain the sublime truths of the gospel to all men (Matt. 28:19, 20; Mark 16:15). They are so to labor that the wants of every soul who is seeking for righteousness are met. This responsibility of dispensing the good news of salvation rests upon every believer, for all are stewards, entrusted with the bread of life for a hungry and starving world (see 9T 246; Ed 139).

2. Faithful. Gr. pistos, “trusty,” “dependable,” “that can be relied upon.” The quality of dependability is one of the most valuable assets a man can have. It is highly esteemed by God. Failure in this respect means failure to qualify for eternal life (see Luke 16:10–12; COL 356). Only those will receive an inheritance in the new earth who can be relied upon by God under all circumstances. We prove ourselves faithful stewards by continually seeking to glorify God in all the details of our lives.

3. Very small thing. Paul is referring to the criticism that had been directed against him and against his methods of labor by certain self-styled “wise” (ch. 1:20, 27) men in the Corinthian church. In his capacity as a steward of the “mysteries of God” (ch. 4:1) Paul was not responsible to men, but to God, in the conduct of his stewardship. He was not troubled by the opinions of men in this respect so long as he had the commendation of God. He did not despise the good counsel and judgment of his fellow men (see 1 Thess. 4:12; 1 Tim. 3:7), but his principal aim and objective in life was to serve and please the One who had called him to be an apostle (see Phil. 3:13, 14; 2 Tim. 2:4).

Man’s judgment. Literally, “human day [of judgment].” Paul is contrasting human judgment with God’s judgment in the day of the Lord (see ch. 3:13).

Mine own self. Paul does not even consider his own opinion of himself valuable. Only God can correctly appraise men. If the apostle realized that he could not correctly appraise himself, it was not to be expected that he would set a high value on the opinions of his critics no matter what their qualifications for judging might be. No man is qualified to evaluate properly the motives and attitudes of his fellow men, because he cannot read their hearts and know their thoughts. Therefore none are to criticize others (see on Rom. 2:1–3; see MB 124, 125).

4. By myself. That is, against myself. The apostle was not aware of any error in his manner of labor or of any defect in his manner of life (see Acts 20:18–21, 26; 2 Cor. 7:2). Every minister of the gospel ought to be able to make such an appeal to the integrity of his public life. Paul knew the danger of indulging in a self-confident spirit and thus being led to believe that one is right when actually he is in error. It was not with any pharisaical boast that Paul made the statement that he was ignorant of any fault in his service. This is clear from the next statement, “yet am I not hereby justified.” He knew that he was but a fallible human being, likely to pass faulty judgment, so he pointed out that he was not in any sense vindicated thereby or set forth as right. He understood that the fact that he could not find any indication of unfaithfulness in his stewardship of the “mysteries of God” was not sufficient to declare him free from blame. He knew that God might see imperfections where he could not, that his own opinion of himself might easily be distorted by partiality.

The Lord. God alone is able to make a thorough investigation of the apostle’s life and stewardship. He only can read the heart and understand the motives that prompt every word and act (see 1 Chron. 28:9; 1 John 3:20). Paul was not disturbed by the judgment passed upon him by his critics, nor did he rely upon his own estimation of himself, but he willingly submitted his case to the Lord, knowing that God’s judgment would be infallibly correct. This declaration of reliance on God’s judgment could have been regarded by the Corinthians as wise counsel to them. They were too prone to accept their own judgment of their fellow men, not realizing that “the Lord seeth not as man seeth” (1 Sam. 16:7).

5. Judge nothing. Paul makes it plain that it is wrong to entertain a harsh or unkind opinion regarding our fellow men. Being imperfect ourselves, we are not qualified to form correct estimates of the characters of others (see Matt. 7:1–3; Rom. 2:1–3; James 4:11, 12; MB 124; DA 805; AA 276; 5T 347; 9T 185, 186). It is particularly dangerous to indulge in destructive criticism of God’s workers (see 1 Tim. 5:1, 17, 19; cf. Num. 16:3, 13, 14, 29–35; 5T 497; TM 410). The Christian cannot avoid noticing defects of conduct in his fellow men, but he must refrain from judging motives and from passing judgment upon his fellow men in the sphere of their spiritual relationship to God.

The time. Gr. kairos, “the proper season,” “opportune time” (see on Mark 1:15). Paul refers to the time appointed by God for judgment. It is possible for men to hide their true characters from their fellow men, but at God’s duly considered season, when Christ comes again, nothing will remain covered, not even the most carefully guarded secret thoughts and purposes that are harbored in the minds of men (see Ps. 44:21; Eccl. 12:14; 4T 63; 5T 147).

Praise. Literally, “the praise,” that is, the reward. At that time when the plans and purposes of men are revealed, every worker for God will receive his just measure of approval. We can safely leave the apportioning of praise to the righteous Judge, who never errs. Men should beware of giving praise to God’s servants (see 4T 400; cf. COL 161, 162). God’s ministers are merely His instruments and it is God who uses them to accomplish His purposes; therefore it is He alone who should be praised and exalted.

6. Transferred. The things he has written concerning religious teachers (see ch. 3:5, 6, 21, 22), Paul applies to himself and to Apollos, who was closely connected with him. The principles that he had set out are generally applicable, but not universally true in practice. But of the ideals set forth Paul and Apollos were examples. This was not true of the leaders of the factious Corinthian parties.

To think. Textual evidence favors (cf. p. 10) the omission of this phrase. If it is omitted, the counsel is more general: the Corinthians are to conduct themselves according to the rules laid down in the Word of God.

That which is written. That is, the general instructions found in Scripture—here meaning the OT. In all matters pertaining to religion the Scriptures are to be final authority.

Be puffed up. Gr. phusiooµ, from phusa, “a pair of bellows,” hence, “to be self-exalted,” “to be self-conceited.” Paul condemns the pride of those who exalted their party above others, or their party leader over other party leaders. Believers should consider themselves to be on a level with one another, and no Christian should regard any other as inferior to him or as deserving of contempt.

7. Maketh thee to differ. That is, sees such a pre-eminence in you.

Receive. No man has any cause for boasting, because he owes everything to God. The talents he possesses are from God, who gives power and wisdom for their development. Therefore no teacher in the church has any ground for pride or for assuming pre-eminence. His gifts and the power by which they were developed came from God.

Glory. Gr.kauchaomai, meaning also “to boast,” and thus repeatedly translated (Rom. 2:17, 23; 2 Cor. 7:14; etc.). Since the entrance of sin into the world, it has been natural for men to indulge in pride, particularly in connection with their own accomplishments. In this tendency they are following the example of Satan, who fell from his high estate in heaven because of his insufferable pride (see Isa. 14:12–14; Eze. 28:15, 17). The Christian must guard against this fault at all times. Especially subtle is the temptation to yield to spiritual pride. God alone is to be glorified and exalted (see Jer. 9:23, 24).

8. Now. Rather, “already.”

Full. Gr. korennumi, “to satiate onself.” The word occurs elsewhere in the NT only in Acts 27:38. The statement is ironic, as are the following two statements. Paul’s aim is forcefully to awaken the Corinthian Christians to a realization of their true condition, and to lead them to a state of mind in which they would be ready to accept counsel and help from experienced leaders, such as himself, in a spirit of true humility. For other examples of Biblical irony see 1 Kings 18:27; Job 12:2. The Corinthian believers were altogether satisfied with their own knowledge and did not feel their need of anything more. They did not realize that they could be helped by Paul to any greater extent than they had already been helped by other teachers at Corinth.

Rich. Paul continues his irony, but in a different form. He says that the Corinthians esteemed themselves to be rich in spiritual things. Compare Hosea 12:8; Rev. 3:17.

Have reigned as kings. Rather, “have begun to reign as kings.” The climax of this ironical passage is reached in this statement. Paul compares his self-conceited readers with those who have reached the greatest elevation, where there is nothing more exalted to be reached or desired.

Without us. That is, without Paul and his associates. The Corinthian believers felt well qualified to conduct their lives successfully and to care for the interests of the church. They had disregarded Paul’s authority and supposed that they could get along as well without him as with him.

I would to God. Gr. ophelon, “would that,” used to express a fruitless wish. The words “to God” do not appear in the Greek. The remainder of this verse may be understood in two ways: (1) as an expression of a fervent wish that the kingdom of glory might be established, when all God’s redeemed will reign as kings and priests with Jesus (Rev. 20:4, 6); (2) as a continuation of the irony of the earlier part of the verse. Paul is saying, “Would that your imagined reigning as kings were an actual fact and that we might join with you in this felicity.”

9. The apostles last. The figure is that of the amphitheater, in which participants who were brought out at the conclusion of the program were doomed to fight with each other until they were killed, or to be torn to pieces by wild animals. There was no hope of escape for them. These inhuman games were carried on in many places in the Roman Empire, and an allusion to them would be readily understood. Paul frequently drew illustrations from the games (see 1 Cor. 9:24–26; 15:32; 1 Tim. 6:12; 2 Tim. 4:7, 8). The apostles are presented as though they were reserved to provide the greatest entertainment for a cruel audience.

Appointed to death. Compare Rom. 8:36; 1 Cor. 15:30, 31.

Spectacle. Gr. theatron, “a show,” “a spectacle.” Our English word “theater” is derived from theatron. The word refers either to the place of amusement or to the thing exhibited.

God’s servants who witness faithfully for Him become centers of interest for inhabitants of this little world and of heaven (see Heb. 10:32, 33; 12:1; 4T 34–36). This whole world of ours is a stage on which the conflict between sin and righteousness, truth and error, is being carried on before an intensely interested audience composed of the inhabitants of the universe (see 5T 526). It is the duty of every believer to let the light of truth be seen by all with whom he comes in contact. If Christians realized that the eyes of the universe are focused upon them, there would be a revival of the faithful witnessing that characterized the lives of the apostles (see 7T 296).

10. Fools. “The preaching of the cross is to them that perish foolishness” (ch. 1:18). Because the apostles persisted in presenting the good news of salvation through simple faith in Jesus Christ, they were regarded as stupid and dull of understanding. Nevertheless they did not dare to mingle worldly wisdom with the simplicity of the gospel. They were content to depend on the power of God rather than on the wisdom of this world (see Rom. 1:16, 17). Faithful Christians must expect to be misunderstood by the world, but that should not disturb them; they know that God’s way is contrary to man’s way, and must therefore seem strange to the carnal heart (see Isa. 55:8, 9; Rom. 8:7, 8; James 4:4; 1 John 2:15–17).

Ye are wise. Paul is speaking ironically as in v. 8 (see comment there).

Ye are strong. What a contrast between the self-distrustful, humble, consecrated apostle, who had come to the church at Corinth “in weakness, and in fear, and in much trembling” (ch. 2:3), and the self-confident, arrogant Corinthian believers who felt that they were strong and wise in Christ

Ye are honourable. Because of their assumption of worldly wisdom and their display of spiritual attainments, they held themselves in high esteem. The apostles, who did not presume to draw attention to themselves or their own excellent qualities, were despised. Paul’s design in these contrasts was to emphasize the folly of self-flattery and self-exaltation and to induce the Corinthians to exalt Christ and to think humbly of themselves (cf. Matt. 23:12).

11. Unto this present hour. This phrase indicates that throughout their ministry the apostles had experienced all the trials listed in vs. 11–13. They cheerfully accepted everything that happened to them, knowing that they were being used of God for the preaching of the gospel and the salvation of sinners (see 1 Thess. 3:3, 4, 7–9; 1 Peter 2:20, 21). This sin-cursed earth is the enemy’s territory, and it is not to be expected that Christians will be permitted to live trouble-free lives if they are faithful witness for their Lord and Master (see 2 Tim. 3:12). Satan directs his wrath against those who seek to escape his clutches by fleeing to Christ. This is particularly true with respect to the remnant church (Rev. 12:17).

Naked. That is, scantily clad (see on Mark 14:52).

Buffeted. Gr. kolaphizo, “to smite with the fist,” “to mishandle.”

Dwelling place. The apostles wandered from country to country, and accepted the hospitality of those among whom they labored. They did not have the privilege of enjoying the comforts and convenience of a settled home. They loved the Lord, and were glad to be wanderers on the earth in order that the work of preaching the gospel might advance. That is the spirit which actuates all true laborers in the Lord’s vineyard.

12. Our own hands. Although called by God to give himself to the ministry of the gospel, Paul supported himself by manual labor (see Acts 18:3; 20:34; 1 Thess. 2:9; 2 Thess. 3:8, 9).

Being reviled, we bless. The apostles put into practice the teaching of Jesus in the Sermon on the Mount (Matt. 5:11, 12, 44). When they were ill-treated they did not retaliate, but suffered patiently. Not only did they refrain from seeking revenge, they returned good for evil (see Acts 27:33–36). The quality of bearing abuse patiently, and doing good to one’s persecutors, is a prominent feature of real Christianity. It is evidence that the Holy Spirit is controlling the individual (see Gal. 5:22). Such an attitude is contrary to worldly philosophy, which teaches defense of one’s rights and prompt retaliation for injuries or slights received from others (see Matt. 5:38–42). The followers of Christ are taught to leave the matter of revenge to the justice of God (see Deut. 32:35; Ps. 94:1, 4–7, 21–23; Rom. 12:19–21; MB 70, 71). There are circumstances in which it is not wrong to entertain a feeling of righteous indignation. It is to be emphasized, however, that such feelings are permissible only when one sees that “God is dishonored, and His service brought into disrepute” (DA 310). The natural, unregenerate heart must be kept crucified and never permitted to attempt to justify itself (see DA 353).

13. Defamed. Gr. duspheµmeoµ, “to slander,” “to calumniate,” “to defame.”

Intreat. Gr. parakaleoµ, a word with various meanings (see on John 14:16). Here it probably means “to speak in a friendly manner.” Compare the use of parakaleoµ in Luke 15:28; Acts 16:39.

Filth. Gr.perikatharmata, “dirt that collects from cleaning something.” Inspired and blinded by Satan, the world looks with hatred and disgust on the faithful witnesses for Christ and regards them as the refuse of the earth (see Lam. 3:45). This was particularly true in Paul’s case (see 2 Cor. 11:23–27). The Saviour sought to prepare His disciples for such experiences when He warned them that the world would not receive them kindly but would subject them to many kinds of ill-treatment (see Matt. 10:16–18, 21, 22, 36; John 15:18, 19; 9T 235). It is not to be expected that a message that is directly opposed to the way of the world and to the plans and purposes of Satan will be gladly welcomed. If the Christian finds that all is well with him, that he is not being troubled by the adversary, he may well begin to inquire as to whether there is something wrong with his relationship to God (see Luke 6:26; John 15:19). Paul rejoiced in tribulation (see Rom. 5:3; 2 Cor. 7:4). Suffering for Christ’s sake will bring joy to the true believer because he knows that his testimony for Christ is bearing fruit, as evidenced by the fact that Satan is angry. This does not mean that Christians should deliberately invite persecution. They should avoid needless difficulties, but should not shirk duty because of obstacles and trials (see 9T 241, 242; DA 355).

Offscouring. Gr. peripseµma, “the dirt that collects in the cleaning process.” Peripseµma is synonymous with perikatharmata, “filth” (see above under “filth”).

14. To shame you. Paul feared that he had spoken too harshly, and set about to mitigate his severe remarks. There was reason for the Corinthian church members to be put to shame on account of their striving and party quarrels, and of their conceited ideas of their own importance. With true Christian courtesy Paul was considerate of their feelings and did not desire to cause them to lose their self-respect. When those who are in error are led to see their sin, care must be exercised to prevent loss of their self-respect (see MH 167, 168).

My beloved sons. Literally, “my beloved children.” Paul claimed the believers at Corinth as his spiritual children for whom he had labored. He addressed them as a father, one who desired only their good, and who would not wish to give them pain. All undershepherds who have the mind of the Master Shepherd will constantly seek to relieve the sufferings of the sheep, to bind their wounds and alleviate their pain (see Ps. 147:3; Isa. 61:1, 2; John 10:11).

Warn. Literally, “to put in mind,” hence, “to admonish,” “to exhort.” The things presented in vs. 7–13 were not written in a spirit of harsh severity to rebuke the Corinthians. They were intended, not to discourage them, but to impart the wise counsel of a loving father who was anxious to save his children from disaster and to bring about a reformation in the church. A Christian should never reprove his brother for the purpose of embarrassing him and putting him to shame (see Rom. 14:10, 13; MH 166). The reproof or admonition should be given in a spirit of tender compassion for the erring, and with the object of helping him to find his way back into harmony with God (see Gal. 6:1, 2; DA 440; MH 495). Faithful, loving, sympathetic ministry to those who have stumbled and lost their way will be much more successful than cold condemnation and unfeeling rebuke (see James 5:20; 5T 246, 247).

15. Instructers. Gr. paidagoµgoi, “tutors,” “guardians.” The word has been adopted into English as “pedagogue.” Originally the paidagoµgos in a Greek household was the slave whose duty it was to take the boys to school and to look after them outside of school hours; he was not necessarily a teacher. Men of various occupations were assigned to this task. Some of them did teach the children. In English the term has been applied to teachers in general. Being a slave, the paidagoµgos could exercise only that authority delegated to him by the head of the household, namely, that of guardianship. Paul pointed out that in spite of the fact that the Corinthians may have had many tutors, none of them could have the same relationship to them as he himself had. No other person had any claim to parental authority over them; that was the special prerogative of the apostle. He alone had the right to admonish them as a father and to receive their particular deference.

Begotten you. As in the natural sphere there can be only one father, so there could be only one spiritual father of the church at Corinth, namely, the apostle Paul, for it was in response to his preaching that they were led to forsake idolatry and to turn to the living God (see Acts 18:10, 11, 18; 1 Cor. 3:6). He was the instrument of their conversion.

16. Followers. Literally, “mimics,” “imitators.” This is a bold statement for any Christian minister to make. But it is true that every worker for God should live a life that reflects the image of Jesus, so that he may, with confidence, call upon those to whom he ministers to follow his example. It is natural for children to imitate their parents and copy their mode of life. Since the Corinthians were Paul’s spiritual children, it was logical that they should be expected to imitate the apostle in his relationship to God. Knowing that children copy their parents, every minister should be ever conscious of the weighty responsibility that rests upon him to set the proper example of godly living before those to whom he is presenting the gospel. His consecration was so complete, so unreserved, that Paul could say, “Christ liveth in me” (Gal. 2:20). This gave him the assurance that enabled him to call upon those whom he led to the Saviour, to follow him (see Phil. 3:17; 2 Thess. 3:7). It is true that church members should look to Christ as their example, but humanity is frail, and men are prone to look to their leaders. This makes it imperative for ministers to be extremely careful about setting a right example before the members (see Titus 2:6–8; 1T 446; 2T 336, 548, 549).

17. I sent. In letter writing the Greeks sometimes used the past tense to describe present action, because the action, when the letter would be read by the recipient, would be in the past. According to ch. 16:10 Timothy was probably on his way but had not yet arrived, nor apparently was he expected to arrive ahead of the letter. The letter was doubtless sent in order to advise the church to welcome the apostle’s representative fittingly, and to give heed to his counsel and instruction as though it came from Paul himself.

Timotheus. Or, “Timothy” (see Acts 16:1; 19:22; Phil. 2:19; 1 Thess. 3:2; 1 Tim. 1:2). Timothy was a trusted associate upon whom Paul relied in his work of caring for the churches that he had established.

My beloved son. Literally, “my beloved child.” Paul saw in the young man Timothy one who could be developed into a useful worker for God, so he chose him to be one of his traveling companions and helpers (see Acts 16:1–4; 1 Tim. 1:2; AA 184, 185, 202, 203; GW 440). The apostle had addressed the Corinthians as “sons,” literally, “children” (1 Cor. 4:14); therefore it was quite appropriate to send one to represent him who had been begotten in Christ through the agency of his preaching, even as they. As a close companion of the apostle in his journeys and his evangelistic work, Timothy was well qualified to review Paul’s teachings and call to their minds his manner of life.

In every church. The message of Paul was the same wherever he preached. He had not taught the Corinthians anything different from what he had taught the Ephesians or the Beroeans. His public preaching and his personal conduct were the same everywhere. He desired the church at Corinth to be in harmony with all the other churches. Christ prayed for unity among His followers (see John 17:21–23), and doctrinal unanimity contributes to such unity (see Rom. 15:5, 6; 1 Cor. 1:10; Eph. 4:3–6; Phil. 2:2; 1T 210).

18. Puffed up. Paul says in effect, “Because I have been delayed in my plans to visit you, some of you are inflated with pride, believing that I dare not come to Corinth. You no doubt feel that your declaration of allegiance to other leaders has made me afraid, and that all I will do is write letters of rebuke and warning.” The fact that he sent Timothy, and Titus (see 2 Cor. 7:6, 7, 14, 15), to Corinth may have influenced his enemies to believe that he himself was afraid to venture among them.

19. But I will come. He planned to stay till after Pentecost (ch. 16:8). In 2 Cor. 1:23 he explains the unexpected delay in his coming.

If the Lord will. It was Paul’s constant desire to do nothing save that which was in harmony with the will of his Master. All his plans were subject to divine approval or rejection. He considered the matter of setting out on a journey as dependent on the will of God, and was ready to go or stay, as the Lord might indicate (cf. Acts 18:21; 1 Cor. 16:7; Heb. 6:3). This is an example of Christian conduct that all should follow. All our plans should be made with the thought in mind that they will be followed out or laid aside according to God’s will (see Prov. 27:1; James 4:15).

The power. The apostle would visit Corinth and examine, not the empty boasting of those who confidently asserted that he was afraid to come, but their real power. This sentence reveals the confident courage of the apostle, courage born of the knowledge that he was doing God’s will and teaching truth. Such is the confidence and boldness in performance of duty that all God’s ministers should have. Irrespective of all opposition made by any man or company of men, within or without the church, they are to discharge their duty faithfully (see Deut. 1:17; Isa. 50:7; Acts 5:29).

20. Kingdom of God. Here the kingdom of grace as in Col. 4:11; etc. (see on Matt. 3:2; 4:17; 5:3).

Not in word. God’s spiritual kingdom on earth is not established or administered by boastful claims and the vain words of men. Something more is required than confident assertions of authority by those who, not willing to abide by the simplicity of the gospel message, add to it their own interpretations of truth and exalt themselves to positions of leadership and authority (see Dan. 7:25; 11:36; 2 Thess. 2:3, 4; Rev. 13:5, 6).

Power. Gr.dunamis, “force,” “might,” “strength.” Our English word “dynamite” is derived from dunamis. The church of God is sustained by the power of the Holy Spirit, operating in the lives of wholly consecrated believers. Every addition to the church of God is brought about by the regenerating power of the Holy Spirit (see John 3:5; 16:13). The leaders of the church are guided by the Spirit of God and empowered by Him for the wise administration of His kingdom on earth (see Acts 1:8; 2:17, 18; 13:1–4).

21. What will ye? This is Paul’s appeal to the unruly believers. It reveals the apostle’s reluctance to adopt severe measures in dealing with the unruly members of the church at Corinth.

Rod. The symbol of fatherly severity. It shows that Paul realized that as an apostle, and also as their original instructor in the gospel, he had authority to administer discipline to the rebellious church. No doubt the “rod” which he would use, if necessary, would be his words. There are occasions when it is necessary for God’s servants to use some severity in correcting unruly members of the church (see Num. 16:8–11, 26, 28–30; Matt. 18:15–17; Acts 5:3, 4, 8, 9).

Love. Correction should always be administered in love, with the ultimate welfare and happiness of the offender in view (cf. Gal. 6:1, 2). Although it may be necessary to act firmly and perhaps severely in order to preserve the church from confusion and strife, nevertheless everything should be tempered by a true regard for the best spiritual interests of the persons concerned. Love, which has as its object the best interests of the beloved, must underlie every phase of Christian life and duty, for God Himself is the personification of love (1 John 4:8, 16).

Spirit of meekness. That is, mildly, in an attitude of tenderness. Paul here reveals that he wished to avoid the necessity of exercising severe discipline toward them. He hoped that their “puffed up” hearts would soften and that they would readily accept his loving advice without making it necessary for him to resort to harsh disciplinary measures.

With a yearning appeal the apostle closes this part of the epistle. In this section Paul has dealt candidly with the facts of the situation, placing them in contrast with the pride and pretense that were clouding the spiritual vision of many members of the church at Corinth.

Ellen G. White comments

1–7AA 276

2     Ed 139; MYP 319; 9T 246

5     AA 73; GC 481, 660; MB 124; PP 386; SC 24; 1T 333; 2T 626; 4T 590

7     MB 57; MH 166; 5T 735

9     CH 575; Ed 154; FE 186, 230, 289; MYP 353; Te 144; TM 447; 1T 336; 2T 441, 631, 709; 4T 35, 641; 5T 84, 526, 578; 6T 13, 144; 7T 173, 294, 296; 8T 134, 235

11, 12  AA 354; 1T 447

11–15AA 277

12, 13  AA 296; Ed 68

13   9T 236