THE RESPONSIBILITY OF TEACHERS
By ROBERT GOVETT, M. A.
In
the early part of the epistle to the Corinthians, the apostle had considered it
his duty to rebuke the parties existing in that church. Those parties took their rise from natural predilections
for some especial ministers of Christ. But the formation of such factions was wholly alien to the gospel.
The doctrine of a crucified Messiah, disdained the
addition of human wisdom. It was God’s purpose in the present
dispensation, to make the primary truths of the gospel distasteful to the
worldly-wise, whether among the Jews or the Gentiles. The Jews looked for
power, and were repelled by the sight of a Messiah executed in
weakness. The Gentiles demanded profound philosophy, and
were repelled by the simple tale of the crucified One of the Jewish
nation. Yet God, in spite of it, put forth his power
beneath that appearance of weakness, and His wisdom beneath that semblance of
folly. The Holy Spirit too, poured into the minds of those enlightened by
the cross of Messiah, supernatural and unearthly light.
Of
that illumination Paul was in full possession. Divine intelligence he
gladly imparted to those who were in a fit state of mind for its
reception. But to that height of
spiritual attainment Corinthian believers had not yet reached.
Their discords and partizanships were the full proof of the apostle’s estimate
of their low spiritual state.
4. "For while one is saying, I am of Paul, and
another, I am of Apollos, are ye not carnal? 5. Who then is Paul, and Who is Apollos? But
ministers by whom ye believed? And unto each as the Lord gave."*
[*Some critical editions omit the ‘but’ before ‘ministers.’]
This
brings us the especial subject that is now to employ us. The words before
us regard the estimation in which ministers of Christ are to be
held. The Corinthians had made
them heads of parties. But that was to set them in a position
wholly unsuitable to them. They were but servants of one Lord. They
were only means and instruments to bring men to faith in the Saviour, and
acquaintance with his will. Let them therefore recognize the servant in
his place, and the Master in his.
The
last clause of the verse presents a difficulty. Our translators have got
over it by altering the position of the words. But this does not seem the
way in which the apostle would have expressed himself, had his meaning been
that which our translation gives. There
was no manner of use in inserting the "even."
The conjunction shows, that a new clause is added. Something then must be
expressed to fill up the ellipsis. But what should be inserted, is not
clear. It should be, however, I believe, one of the two following
supplements:-
1.
"And (ye
believed) each, as the Lord gave."
Or
we must supply "ministers" from the
preceding context.
"Ministers by whom ye
believed."
"And (ministers) unto each, as
the Lord gave."
The
sentiment in each case will be, that not only is the salvation
of each saint a matter of God’s decree, but that the means and ministry
by which it is to be effected, are also of his ordination. This is an
important truth. The Saviour decides, by whom,
as his evangelists, each soul is to be converted.
It
was then by no original energy, and no independent powers of Paul or Apollos, that they made converts to the faith of
Christ. Those who believed beneath their word were given to them.
6. "I planted, Apollos watered, but God gave the increase."
The
relative importance of the ministry of Paul and Apollos
is represented to us under the figure of the toil of the husbandman, or
planter. Paul’s work was the first, the most laborious, and
important. He had to dig the soil, and to set the vines. Apollos came after to supply the water needed. The
labour was important, but secondary. He advanced in knowledge those
already added to the faith of Christ.
But
next, both these agencies are compared with that of God.
7. "So then neither is he
that planteth any thing, neither he that watereth, but God that giveth the increase."
Both
planting and watering are but external ministries: both would be in vain, were
there not an inward agency at work, to give efficiency to them both. The
glory then should be his, to whom belongs what is inward and essential in the
matter; not theirs, who are engaged only about the means. All the labour
of Paul and Apollos had been in vain, but for the
grace of the Most High.
8. "Now he that planteth and he that watereth are
one; but each shall receive his own reward according to his own labour."
Not
only are ministers nothing in respect of the Master that employs them, and to
whom alone their powers and their success are owing; but they are members of one body, moving in one work, designing one end by harmonious means. The unity then which God loves among his
workmen is not to be broken, by Christians seeking to sever them into parties
and sections.
A
remarkable sentiment follows, in seeming contradiction to that just
preceding. If all ministers are one, surely they will be equally
rewarded! NO! individual action will come into question at the
close. They may work unitedly now, but in the reckoning before Christ,
each will give an account of himself individually. "Let each prove his own work, and then shall he have rejoicing
unto himself alone, and not unto another.
For each shall bear his own burden:" Gal. 6: 4, 5.
The
insertion of the word "man," in this
passage, and in the one in Galations,
disfigures the sense. Paul is speaking, not of men
in general, nor even of Christians generally, but of Christian teachers.
"Each shall receive his own reward." Most
important truth! It asserts not only degrees of reward, but peculiarities
of reward. None will be able, righteously, to exchange his reward with
any other. The labourers of no two are alike. Neither then shall
the rewards be equal. The teacher - other things being equal - shall
receive greater reward than the hearer; as his responsibility and labour are
greater. But not only so. One teacher shall take his station in glory
in advance of another teacher. The principle of reward will be
that of justice: "according to works."
It will not be according to dignity, or estimation among
men. Exaltation among men, and even among Christians, often leads to
ministers falling off in zeal and labour. But labour is to be the ground of reward before God; and this applies
equally to the several forms of it. It is to be labour again,
that is to be the basis of adjudication, not success. For
success is not in our power, though the
want of it should create suspicions in Christian ministers, that all is not
right in themselves, or in their position.
9. "For we are God’s
fellow-labourers, ye are God’s husbandry, God’s building."
Two
meanings may be given to the first sentiment. (1) That Christian
ministers are co-operating with God in the production of a common end. It
is a beautiful and ennobling thought. That is the view which our
translators evidently took of the passage. But I do not think that it is
the correct one. It appears to me, that such a construction would have
required "God" to be in the dative;
not in the genitive, as here. Also the two following clauses, in which
the same construction holds, satisfy me that the sense is rather as follows:-
(2) "I, and Apollos,
and Peter, are fellow-labourers who belong to God; you are a
field and building belonging to him. As we all, whether teacher or
taught, belong to God, you are not to
take our names, as though you belonged to us. And we, as fellow-labourers
of the same master, are not to be forced apart from one another, as leaders of
factions."
The
house does not belong to the bricklayer, nor the field
to the ploughman. You are God’s husbandry, God’s building.
Beautifully does the apostle here unite two metaphors.
He had before represented his own work and that of Apollos,
as that of farm-servants. He now employs the figure of a building, to
bring into view a new truth.
The
previous figure had exhibited the nothingness of human agency in comparison of
Divine. But the present metaphor inculcates the responsibility of
the Christian minister to God.
10. "According to the grace of God which is given to me, as a wise
architect, I have laid the foundation, but another is building on it. But
let each take heed how he buildeth on it."
Paul,
in this verse, takes to himself the character of a "wise architect."
But, ere he thus describes himself, he is careful to give to God the praise of
his wisdom. He is wise, by wisdom given from on high. Let God ever
have his due!
In
the figures employed, he still maintains his comparative superiority, to any
teacher of the Corinthian church who might succeed him. As, before, he described himself as the planter, so, now, as the layer
of the foundation of the house. This is the most laborious part of
the building, and therefore that which claims the most regard, if done
well. Without Paul’s previous labour, there had been no place for the
superstructure of Apollos.
But
the Lord had called Paul to labour elsewhere, for it was his office to raise
churches for the Saviour. Another had taken his post, and was raising the
superstructure. Not all are teachers. Nor does it become the Christian minister ever
to be laying the foundation. That once well laid, the
superstructure is to be raised. The saints are to be led on to the full knowledge of Christ, to the
deeper things of God.
But
while the further edification of the saints was a matter of duty and of
necessity, it was less full of responsibility to the teacher. Observe, that the builder
is addressed. "Let each (not ‘every man,’ but ‘teacher,’ understood) take
heed how he buildeth thereupon." It is a lesson ever needed. Yet the
account to be rendered by the believing minister, of the doctrines he has
preached, is a subject seldom or never treated of.
The
general impression seems to be, that all that can legitimately be demanded, is
the preaching of the truth that saves - the great fundamentals of
justification, and sanctification. But the apostle’s caution is entered,
not in regard to those foundation and vital truths, but to the subordinate
doctrines of the faith. The "take heed,"
refers to the superstructure. "Let each take
heed, how he buildeth upon" the foundation.
11. "For other foundation
can none lay, beside what is laid which is Jesus (is) the Christ."
The
apostle’s work could not be superseded by any one who came after him. The
foundations of the faith must be the same everywhere. All Christian
teachers who succeed him must take for granted the great fundamentals which
Paul had inculcated.
But the
superstructure might be different in different churches. There is a
great copiousness and variety in the subordinate truths of the Christian faith,
flowing from the great sources. And the circumstances of different
churches, as well as the range of knowledge in different teachers, would
naturally give a prominence in some cases to certain truths. How
different the characters of Paul’s Epistles to different churches! Their
difficulties, dangers, and degree of advancement drew forth from the riches of
the apostle’s wisdom, the topics most required.
The
present verse decides a question which is afterwards raised, concerning the
nature of the materials supposed to be used.
1.
Some suppose that persons are the materials in the eye of the
apostle.
2.
Others, that doctrines are intended.
But
the foundation which Paul laid at
2.
Nor does it appear that Christian ministers are responsible for introducing to
the church none but true believers. If it be their aim to receive those
only who give credible evidence of being born again; this is all that can be
required. We read of no rebuke administered to Philip for accepting Simon
Magus. Nor does Paul esteem himself or any other in fault for admitting
to church fellowship, those who afterwards fell away to blasphemy or
immorality. And indeed, as far as regards the churches of believers in
this country, they are generally received, not on the judgment, or by the
instrumentality of one, but by the general vote and decision of the
whole. It does not therefore appear, that the question relates to the
perception of believers or unbelievers, but regards the preaching of doctrines; over which the teacher has entire control, and therefore in regard to which he is
thoroughly responsible.
Jesus
alone is the foundation of the church. None but the God-man can bear the
weight of salvation rested on him. He only can make atonement: he only intercede on high. His past and present work, is the resting-place of the soul. His future
work defined by the word of prophecy, is the groundwork of hope. At his
coming, the toils of the way will be over.
12. "But if any build upon
this foundation, gold, silver, precious stones, wood, hay, stubble: 13. The
work of each shall become manifest: for the day shall declare it: for it is
revealed in fire; and the fire shall try the work of each, of what sort it is."
The
materials which may be built upon the precious corner-stone of the faith, are of two kinds; arranged in reference to the test
of fire which is to be afterwards applied to them. The three first are
materials not liable to be consumed; the three last, are easily
inflammable. Now as fire is to try the work of each, it must be of deep
importance to each builder to employ only those which are incombustible.
Thus,
by means of a figure, the apostle gives us to understand, that Christian
teachers may lay before the saints either the truths of God, or the doctrines
on men. The truths of God will stand the test of the coming day of
account. The doctrines of men will not.
But
the doctrines on men again may be described as akin two
main currents. (1) The preacher may insist on adding to the Word of God,
the traditions of the visible church. He may descant on the
beauty and necessity of rites and ceremonies appointed by "the church,"
that is, by men. His teaching may be of feasts and fasts,
of articles, councils, the fathers, and the necessary submission of the
judgment to the authority of men. (2) Or his mind may be of the opposite
turn. He may expatiate on the wonders of philosophy, and reason.
He may lead out the souls of his
auditors in metaphysic flights, and teach the doctrines of the philosophy of
the day intermingled with Scripture phrases.
There
is full permission now to each to build, as seems him good. There is no check, but that administered by
conscience, the Scripture, or the hearers. But from the responsibility
under which he lies, none can free himself. As each Christian ought to be careful, that he holds the truth, so, much more,
ought the teacher of others to be careful that he propounds only what is of
God. His work of instruction is unchallenged now; but it will
be strictly scrutinized hereafter, both as to motives and substance, by the
Great Head of the Church. The trial of the doctrine of each minister
of Christ shall be public.
"For the day shall declare it." There is one
day which was ever present to the thoughts of the apostle. There is one,
to which he would continually turn the gaze of believers. And hence he
often speaks of it without specifying it more particularly. Every one in
that age could supply the ellipsis. He has already spoken of it
before. "Ye come behind," he had
said, "in no gift, waiting for the coming of our
lord Jesus Christ; who shall also confirm you to the end, that ye may be
blameless in the day of our Lord Jesus Christ:" 1 Cor. v. 5. So,
in his second epistle, he said, that his converts were his rejoicing "in the day of the Lord Jesus." He described
also the same time more fully in his address to the Romans, as "the day in which God would judge the secrets of men by Jesus Christ:" Rom.
2: 16.
The
opinions passed upon doctrine by man, and by each varying age of the Christian
church, are no suitable foundation on which to rest. The current of opinion and of doctrine
varies. The day that is finally to decide what is true and what is false,
amidst the many styles of doctrine which have been inculcated by various
ministers, is that of Jesus. He then shall judge, whose decision is
perfect. Popularity has often attended false doctrine. It
will still more accompany it, as the dark latter days draw on. Then
they "will not endure sound doctrine;"
but will chose what pleases. Becoming deaf to the truth, they will be
given up to the fables, either of philosophy falsely so called, or to the lying
legends of traditions, miracles, and saints.
2.
The present is "man’s day," the day of
his passing sentence, and of his self-exaltation. But the apostle, in the
next chapter, leads us to look to the coming of Christ, as the time of real judgment,
and of praise for the true servant of Jesus. 3. The day now intended is
the day of "reward," as the next verse
proves. But the day of reward for the servants of God is not till the
sounding of the seventh trump. Then,
"the reward" long promised, is to be
given: Rev. 11: 15-18.
"For it is revealed in fire."
Thus
it is spoken of the day of Christ. "Who may
abide the day of his coming? And who shall stand, when he
appeareth. For he is like refiner’s fire:" Mal. 3: 2. "The
same day that Lot went out of
Only,
be it observed the fire mentioned in the two last places is literal and
material fire, affecting the persons of men. In the passage under
consideration, however, as the builders are so only in a figurative sense, and
the materials are not literal gold or wood, so neither is the test that is to
be applied to them material fire.
Under
this metaphor Christ’s active scrutiny of the doctrines taught by his
ministers, is fourfold. "The fire shall try
the work of each of what sort it is." Not all doctrines
preached even by converted and conscientious men, are true. Some
do not "rightly divide" the word of
truth; but confound together all dispensations; as though what was once
commanded or sanctioned of God, must be equally in force at all times.
There are workmen who will pass the examination of their ministry with
shame. In that day, doctrine much cavilled at and opposed, may receive
the approval of Christ; and doctrines popular and applauded be rejected as
untrue, owing their popularity only to that leaven of evil which still cleaves
even to the children of God.
1.
It is "the work"
of each, not the person of the teacher, that is spoken
of as being subjected to fire. 2. It is not a fire now lighted, but a
future one, kindled when "the day of the Lord"
is come. 3. It is metaphoric, not real; as has been noted above.
These observations evidence how vainly Roman Catholics rest their doctrine of
purgatory on the passage under consideration. 4. They suppose, too, that
the fire of purgatory attacks every Christian; while this only applies to
Christian teachers. 5. The fire of purgatory, as they teach, is designed
to purge the souls of the sinful alone. It is the fire of visitation for
sins. But this fire is to try the work of the good and bad workman
alike. The teaching of Paul and Apollos, no
less than that of ministers of the present day, is to be subjected to its
power.
14. "If the work of any abide, which he
hath built thereupon, he shall receive a reward."
The
work of the teacher is primarily concerned in the trial by fire. But he himself is greatly interested in the
issue of the ordeal, as it is favourable or unfavourable. Hence the two verdicts,
and their consequences, are spread before us. Some will have preached
only the pure truths of God. On these the fire will descend harmlessly. Their work will stand the test. Christ
will esteem such a one, a steward who has proved himself faithful. He
will receive a positive recompense. As his responsibility has been
greater than that of the Christians in general, so will his reward be.
The
same principle, in reference to the teachers of the Law of Moses, is announced
by our Saviour in the Sermon on the Mount. "Think
not that I am come to destroy the Law or the prophets."
"Whosoever therefore shall break one of these
least commandments, and shall teach men so, shall be called least in the
kingdom of heaven; but whosoever shall do and teach them, he shall be called
great in the kingdom of heaven:" Matt.
5: 17, 19.
15. "If the work of any shall be burned up, he shall suffer loss:
but himself shall be saved, yet as through fire."
To
exhibit the latter alternative, the figure of the apostle is expanded. We
have only to imagine one of the fearful thunderstorms of those hot Eastern
climes. A fire-ball strikes the house of each of the two builders.
It touches the house of gold and silver, and glances off. There is
nothing inflammable there. But again, it strikes the house of him who has
constructed his domicile of wood, hay, or stubble. The fire-bolt sets it
in flames in a moment. The householder awakes, and finds to his dismay,
that his building is consuming over his head.
Such will be the case of one, who, together with the foundation truths
of salvation, has preached human traditions; or the philosophy of the
day. He
will stand before the presence of Christ ashamed. The contrariety
of his teaching to that of the Scripture will be instantly apparent, even to
himself. The vain arguments
by which he sought to justify it to his own mind and to others, will be
dissipated in a moment. Nothing but the Lord’s truth
will stand the day of the Lord.
His
work is "burned up."
From this it would appear, that the two extreme cases are in question: one, were
all the teaching has been genuine: one, were all the subordinate instruction
has been false.
In
such a case the builder "shall suffer loss."
The word is more definite in the original than in the translation. It
signifies, "he shall be fined."
It is ordinarily spoken of penalties in money exacted of offenders.
Christ pays to the one teacher recompense. But the other not only
receives no payment: he has himself to make it. He not only
suffers the loss of his work, which is consumed; but a further fine is
inflicted, as punishment. What then is that fine? It is not that of
his soul, of which the Saviour once says:-
"What is a man profited, if he shall gain the
whole world, but (be fined) lose his own soul:" Matt.
16: 26. For we are told presently after, that he shall be
saved. Can the loss be any other, than the loss of the millennial
kingdom?
And
will not that award be just? Was it not in his power to know what God’s
truth is? Has not the Holy One given us his sacred Book, and promised the
teaching of the Holy Spirit to them that seek for it? The real causes of most, or of all
false doctrine, are sinful. The eye of the teacher is not single. He
will rather teach what is for his present interests, than that which is well
pleasing to God. Some are deterred from
examining the Word of God by sloth; some, by the fear of censure, are kept back
from proclaiming what they see on its pages; some, by the perception, that to
preach the doctrines there set forth would lead to loss of worldly standing,
or of money; some are guided wholly by human authority, neglecting the
divine. But are not these, and similar reasons, worthy of rebuke?
2.
But not only do false doctrines take their rise from sinful feelings in the
preacher’s mind; but they end not there. Many wait upon the teacher’s
lips. Most, without examination, receive what he utters. Hence they too suffer loss. They are
guided through life by false principles. And false principles are
intimately connected with wrong practice. Consequently the teacher of
false doctrines on subordinate points is responsible for the errors of those
affected by his teaching. As the truth of God would have nourished
and led on the souls of his believing hearers, so have the errors which he
has proclaimed stunted their growth, and destroyed their vigour. Shall
a beaker be responsible for the quality of his flour, and his wholesomeness of
his bread; and shall not the Christian teacher be justly summoned to account
to Christ for the doctrines to which he has given currency?
"But he himself shall be saved." In these
few words is contained the force of the passage, as applying to converted
ministers. The apostle is describing believing teachers in both
cases. The very man whose work is consumed, is
yet saved at last. We have not to do then with the case of the guide who
is utterly blind, and who is leading men blind as himself.
The
lot of both there is, as the Saviour declares, the pit.* The builder here is saved, because
he held aright the one great mode of acceptance with God. He led his
hearers too, to trust in the one foundation given of God. Hence his [eternal] salvation
is guaranteed. The trial of the text is not that of the ungodly, whose
eternal life of death hangs on the decision of the judge. He has by faith
passed from death to life.
[* Not ‘the ditch.’ One might
easily get out of that, not so easily out of a pit-fall made to entrap wild
beasts.]
But
his escape is "so as through fire."
The rendering, "by fire," has wonderfully darkened the meaning of
the apostle. It has led the reader to imagine, that the fire is the
means of his salvation; and therefore that it exerts a purifying agency
upon him. But no; the meaning is, that the fire is that enemy through
which he has to make his way. His house is on fire, above and around
him. He has to burst through the flames, in order to escape from the
conflagration. *
[* A similar error has
been committed in regard to 1 Pet. Iii. 21. "Eight souls
were saved by water." Nay, but
"escaped through water." The water was their foe. It brought
death to all others. Then safely consisted in getting
out of its reach. Again, "Who
by the letter and circumcision dost transgress
the law;" Rom.
ii. 27. Nay, but "who through the letter." That and circumcision are a double hedge,
through which the trespasser breaks.]
That
it is not a real fire, is again noticed in the
expression, "so as through fire." His escape is like the
escape of the scorched and terrified householder. He is ashamed of his
unfaithfulness. His disgrace is made manifest to angels and the saved. He
is shut out with dismay and anguish, from the [millennial] kingdom.* He feels that the
fault is his own. His fellows enter with joy.
[* This result in the metaphor, answers to the difficulty of
the escape from the flaming house. The house is in one view of it
consumed; in another it is on fire, in order to illustrate his position from
two points of view.]
It
is evident from this passage as from others, that the Scriptures present to us
something more than bare salvation; and are very far from asserting, that all
the saved will be equal. Great indeed the contrast, between the two
builders, and their recompenses!
How unsound then is the popular view, which represents the subordinate
doctrines of Christianity, as of little importance. "If a minister teach the great fundamentals of the faith, why
ask for more? Never will it be asked in heaven, whether you belonged to
the Methodists or to the Establishment; to the Baptists, or the Independents!"
Nay, but it will! The subordinate views of every teacher and of each
hearer too, will come into question. And reputation or loss will turn
greatly upon the difference of the doctrines held and acted on.
How
important then for ministers, both of the Establishment and of the Dissenters, to
prove all that they teach by God’s word: and to found on the New Testament all
that they teach, as the duty of a disciple of Christ!
Should
not the clergyman inquire with solemnity and singleness of eye, whether the
Prayer-book does not confound the Law and the Gospel, in many of its
services? Should he not ask, whether oaths and war are permitted by
Jesus? And whether the union of Church and State, that is, of the world
and the church, is according to the mind of his Master? Is infant baptism
an ordinance of Jesus?
Should not the Dissenter inquire too, whether the coming of God does not
demand the presence of Christ in person? That, the post-millennial coming of Christ, cannot
both be true. Does the New Testament urge the Christian to seek to be great in the riches and honours of the
world? Does it encourage him to drink deeply into the philosophy
of this present evil age? Does it incite him to plunge into
politics? The doctrine of the verbal inspiration of Scripture, and
the modern theory, cannot both be true. The
doctrine of the eternity of the punishment of the wicked, and its non-eternity
cannot both be genuine; which does the Scripture teach? Which do
you? Are the servants of Christ to invite sinners to him, or merely to
preach to the elect? Both doctrines cannot be scriptural. Which does the
Scripture affirm? One of these will be burnt up as stubble. Which
is it?
How necessary to poise in God’s scales, fellow-workman in the Gospel,
all that we teach!
It is not, what can be said upon a passage of Scripture; not what will make
the most brilliant, learned, poetic, or philosophic sermon, that should be our
inquiry. But, what saith God? Is it not, what will bring
present favour? But, what will stand the eye of Christ?
We
had better be ashamed now, than then. Better confess our previous errors,
when we have discovered them by the prayerful study of Scripture, than meet the
day of Christ, as one whose work is to be consumed, and whose escape is to be
as through flames.
It
is view of our particular responsibility as preachers, that James enforces his
exhortation: "My brethren, become not many
teachers, knowing that we shall receive greater judgment:" James 3: 1. Jesus expects more from them than
from others, both in doctrine and practice. "Art thou the teacher of
The principle is just, that they
who lead, should be especially careful that they know the way. They do
not move wrong alone. Their mistakes involve others in like mischief.
Does
not even human government hold the chemist responsible, if he should dispense
arsenic for quinine, or oxalic acid for Epsom salts? Is not the surgeon
responsible for his mode of treating disease? It is enough, that he does
not kill outright? Is he not bound to use means suited to cure? Is
it enough for the baker to plead, that though his loaves were unwholesome, they
did not kill; and really contained more wheat-flour than chalk or alum?
Shall
others give account to Christ how they spent their money and time; and shall
not we be more called on to account, how we taught them to use
their money and their time?
Again,
can error produce the same holy present results as truth? Will chalk and
bone-dust sustain the labourer’s strength as well as wheat-meal? Will
they develop as healthy the frame of the young child? If we teach others
to think wrongly or to act wrongly, who can say how far the evil consequences
extend? Great is the blessing of truth, so great is the damage inflicted
by error, even though it be error on subordinate
points. And who can doubt, that among
the regenerate teachers of the faith, there is a vast amount of error taught,
on points not destroying ultimate salvation? There may be some few
workmen that will not be ashamed, as rightly dividing the word of truth.
But there are very many, ignorant of the difference of dispensations, or
wilfully disregarding it, who mass together into one confused conglomerate
whatever they find in Scripture. They hurl together into utter chaos the
principles of the law and those of the gospel. But can false doctrine on
these points, produce right practice? Can anything but the pure 'word of the kingdom'[Matt.
13: 19.] draw forth the conduct worthy of the kingdom?
Error
of principle is necessarily associated with erroneous conduct. There may indeed be disobedience where the
unadulterated doctrines of the New Testament are proclaimed; but the teacher in
that case is free of blame. The life of the hearer is then in
contradiction with the forces brought to bear upon him. But obedience
to false doctrines on subordinate points produces a life unsuited to the
peculiarities of Christ’s precepts, and hinders fruit to the glory of God.
Not only so: it shuts up the Scripture in many of its parts, infusing
darkness into light, dimming the glory of God’s character, and causing discord
among those who are fundamentally one in Christ.
Such
being the responsibility of those who minister the gospel of God, how
diligently, my fellow ministers, should we scrutinize our doctrine! Each
teacher is a householder. The system of truth which he holds and
teaches is a house, which he has built for himself. Of what kind then
is that building? Now is the time to inquire; for now mistake
may be rectified. Hereafter it will be too late. Have we
tested, by Scripture, the doctrines of which our structure is composed?
Or have we received them in the lump, by tradition? Have we used, without
scruple, and without examination, whatever was accredited among those with whom
we associate? Have we taken for granted,
that whatever professors of divinity taught, and our denomination holds, must needs be true? Are we sure, that every part of
our teaching is sound in itself, accordant with, or rather derived from, the
New Testament model? Do we ever remember our responsibility to use the
test of Holy Scripture, and try our materials by it? If we have not,
we shall do well to see to it at once. For our place in
the glory to come will materially depend upon the character of our doctrine.
Do we inquire, in every text we take, not what may be said upon the passage
with striking effect, not how our abilities may be most advantageously
displayed, or how ingeniously it may be diverted from its original meaning, nor
what great names have said about it, but what is the legitimate meaning
deducible from the words?
Is not the superstructure of thousands of Christian ministers
imperfect or untrue, because they never regard themselves as responsible for
doctrine; or, at least, not responsible, beyond teaching the fundamentals of
Christianity? And are not many, who see dimly that they are wrong in
points not directly connected with the believer’s justification, unwilling to
examine, or determined not to do so; because they fear that the issue would be
destructive of the views they teach? Are
not many afraid to propound truths which they see, because they perceive at a
glance that it would embroil them with the mass of their friends, or perhaps
thrust them altogether from their post?
Let
us then earnestly enforce on every minister of Christ who reads these pages,
the apostle’s word of caution. Take heed what you build!
I assume with him, that the reader receives Jesus as his atonement before God;
that he takes him for his present Intercessor before the throne, and
acknowledges the Holy Spirit as the Great Agent in regeneration. But
it is mournfully possible, as facts abundantly testify, to rear upon this
foundation a superstructure wholly or partially erroneous. There
may be wilful keeping back of truth; there may be conscientious
assertion of what is unscriptural; there may be implied sanction of what is
confessed to be evil in doctrine.
The
lesson of the text is a great means in the hand of God, to raise his ministers
above all unworthy motives in the promulgation of doctrine. Remember, preacher, that you are the servant, directly and primarily,
of Christ. You are the servant of his people, for his sake, and under his
control. Remember that the Saviour’s scrutinizing gaze and searching fire
will try your work. Ask yourself concerning every doctrine - Will this
stand the day of account? Will Jesus applaud me in that day, as having
taught His pure truth and His whole truth?
Let
us remember, too, that the teaching, both in its substance and in its style,
manifests the heart of the teacher. The earnest student of Scripture will
come forth freighted with God’s word. The hankerer after philosophy will
savour of its vanities. He who is ambitious of a name for eloquence will
make it apparent to God, and most probably to his hearers also. If our
aim be to astonish and to captivate, we shall employ one style. If our
desire be to build for eternity and the eye of Christ, we shall exhibit another
and a soberer one.
The
showy sermon, the popular doctrine may win the heart of congregations now; but
will they stand the day of the Lord? Do they even now produce the best
results? Who oftenest hit the target? The archer that with eye
intent on the mark steadily draws his arrow to the head, regardless of all
around, careful only of the mark before him, or he who desires to be accounted
an elegant bowman, and who therefore stands in an elegant attitude, and with
graceful action shoots high into the air?
16. "Know ye not that ye are the
[* The same word in both cases.]
Each
individual Christian is a
[* See
"The Personal Indwelling Of The Holy Spirit"]
"For the
18. "Let none deceive
himself: if any among you has a reputation of being wise in this age, let him
become a fool, that he may become wise. 19. "For the wisdom
of this world is foolishness with God, for it is written, ‘he taketh the wise in their own craftiness.’ 20. "And again, ‘The Lord knoweth the reasonings of the wise, that
they are vain."
If
any believer, after this warning, will still hold on his way, in spite of the
threats of the Most High, the fault is his, not God’s. But many will not believe that God can inflict
punishment on the wilfully disobedient saint.
The
wisdom of the world must be put off by those who wish to be wise before
God. For there are two opposing wisdoms, each of which is foolishness to
the other. The wisdom of the present age is
foolishness with God. Wisdom of Messiah’s age and kingdom is
foolishness to the men of the world. We must renounce then the wisdom
of the world, that we may be wise with God. This therefore is an
admonition, not to mingle the philosophy of man with the truths of God. Wood is a fit material for building in human
judgment. But if the house is to be tried with fire, it is unsuitable. We must build then only with divine materials,
if we would have our work to stand the day of God.
The
believer is to become a fool to the worldly, that he may become really
wise. The true doctrine of Christ will ever seem foolish to the
world. Reputation therefore for wisdom must be sacrificed. But here
lies the difficulty. Few are willing to give up a doctrine they have
once asserted, especially if the confession of previous error, and the
assertion of the opposite doctrine, will strip them of their repute for
understanding and consistency. But all things are better than loss
before God.
That
the world’s wisdom is folly with God, is established
by two quotations from the Old Testament. The cleverness of the worldly
wise, far from delivering them from God, delivers them up to
God.
There
are difficulties connected with both these quotations which as I cannot solve,
so I will not raise.
21. "Therefore let none
boast in men, for all things are yours. 22. "Whether Paul or Apollos, whether Cephas, or the world, whether life or death, whether things
present or things to come, all are yours.
23.
"And ye are Christ’s, and Christ is God’s."
The
party-making spirit of
Paul
specifies three of the ministers who were singled out as heads of
parties. He bids them cease from this procedure. By overvaluing some, they set themselves
against others, and despised valuable powers and means of edification, which
God had bestowed upon his ministers, for their service. Paul, and Apollos, and Peter, were all sent by God for usefulness to
his church. And he inflicted
loss upon himself, who, by over-estimating one of these, refuted the light and
blessing to be obtained from the others. Each of these servants of God
was meant for his benefit, and each in turn had something to communicate.
But
the apostle carries the sentiment a step further. All things, even Christ
Himself, belonged to God. He was the one Head to which all things were to
be traced up. Here is the final unity in which the believer may joyfully
rest.
4: 1. "Let a man so account of us, as servants of Christ, and
stewards of the mysteries of God.
2. "Moreover, it is required of stewards,
that one be found faithful."
The
truth thus announced is of the deepest importance. The Holy Spirit in the
former chapter had rebuked the false position in which the Corinthian believers
had placed the ministers of the new covenant. But it now takes up the
positive side of the question, and shows in what light they are to be regarded
by those who would view the matter as it appears to God.
They
are "servants of Christ, stewards of God’s
mysteries." While all believers are in a general sense "servants of Messiah," these are so in a special
sense. Some he has set to rule his household, to give to each his portion
of food in season. They in a measure act the part which Christ would have
done, had he been on earth. They explain his will to believers; they
deliver his call to those without.
As
servants of Messiah, they are ever to keep themselves, and to be kept by
others, in their position of subordination to him. But God had also
communicated to them a knowledge of his secret
purposes, which are called "mysteries."
This does not mean "things incomprehensible,"
but "things undiscoverable by man, though capable
of being comprehended when revealed." Such a mystery is the
answer to the inquiry - What would become of the saints alive upon the earth at
Christ’s appearing? None knew, till it was revealed to Paul, who states
it for our illumination: 1 Cor.
15: 51.
From
this passage then we learn that ministers are not to be regarded as priests,
mediating between God and man. They are not persons ordained, or men set
apart to offer up prayer on behalf of "the laity,"
privileged, by virtue of their peculiar sanctity, to draw nearer to God than
the common believer. Nor are they consecrated to "administer the sacraments." The Church of
England does indeed speak of these "sacraments"
as mysteries. "He hath
instituted and ordained holy mysteries, as pledges of his love, and for a
continual remembrance of his death, to our great and endless comfort."
But this is unscriptural. The rites of Christ are never called "sacraments" in Scripture; much less "mysteries." Doctrines alone are called
mysteries in Scripture. So far from apostles being sent to "administer the Sacraments," Paul tells us that
he was not sent to baptize, but to preach the Gospel. He was sent to
"make all know the economy of the mystery which
was hid from ages," but then first fully disclosed: Eph. 3. In the full sense then, the passage
before us supposes immediate communications of God’s will. But Christ’s
ministers now know his will, and understand his mysteries, only by study of
the Scriptures with prayer for the [Holy] Spirit’s aid.
For
this office of stewardship the prime qualification is faithfulness.
Scripture is as wise in what it omits to say, as in what it says. As the great
preparation for the Christian ministry, it exacts,
neither collegiate education, nor a genteel position in society, nor superior
abilities, nor eloquence. Its demand is a spiritual one, "faithfulness."
Intellect
in a steward is good, if combined with trustiness. Without it, the
servant is only able the more completely to misuse the property entrusted to
him. But one possessed of the feeblest understanding may deal
honestly. As such he must be respected, even though he may judge but
poorly what is best for his master’s interests.
3. "But to me it is a very
small thing that I should be judged* by you, or by man’s day, yea, I
judge not mine own self. 4. "For I am not conscious to myself of
anything; yet am I not hereby justified: but he that judgeth me,
is the Lord."
[* The word signifies to examine.]
Estimates
may be formed of a minister’s faithfulness by four different parties.
These are now presented to us, and the value to be attached to each is
calculated for us.
The
four estimnates are these. 1. That of the
world; 2. That of the church;
3. A minister’s own conscious; 4. The Lord.
1.
The judgment of the world is, of course, the lightest of all. Paul speaks
of it as being examined by "man’s day."
A remarkable expression! The present
is "man’s day." God is leaving
him to himself; to his own counsels, and thoughts, and discoveries. The
builders of
The
result of man’s day will be, to increase his pride, his stout-hearted unbelief,
and independence of God. But that presumption will be checked, that pride
be stained, by "the great
and terrible day of the Lord." After man has shown what he
is, it is fitting that God should show what he is. And he will do it in
judgment. Then, and not till then the nations of earth will learn
righteousness. Rev. xv.
Now
there is an estimate which man forms of his fellow. The world forms its
judgment about the ministers of Christ. It discusses their merits, as
learned, just as it would treat any other topic of the day. Such judgment Paul regarded not. He
cared neither for its applause or its censure. Its very standard of
judgment was wrong; how then could it discern aright? The judgments
of the present time are not to abide; they belong only to the fleeting period
of "man’s day."
2.
But another estimate of a minister’s faithfulness may be formed by the
church. This is a far more correct opinion. Believers in
But
even this judgment was little esteemed by Paul. It was very
shifting. Now the Galatians would have plucked out their eyes to give
him. Yet a few years, and they sympathized with the apostle’s enemies,
gave way to false doctrine, and came near to abandoning the great centre truth
of Christianity. But even if the church’s judgment were constant, it
must fail of attaining to any great value on this point. It cannot
read the heart. And a minister’s faithfulness is a question of the
heart. It can only guess at the character of the householder and the
proceedings of the interior of the house, by what passes outside.
If
the decision of the Lord had been merely a confirmation of the sentence of the
church, then indeed the approval of its members would have been of the very
highest importance. But, as it is, their most lofty opinion of a servant of his will not exalt him in
Christ’s eyes. Nor will their severest condemnation foreclose the
question of his guilt. The whole matter will be tried on a new footing,
in which their approval or rejection will find no place. It is possible he may have won the good
opinion of his fellow-believers by conduct and much unfaithfulness. It is possible that he may have taken a
course which he knew to be popular, while conscious condemned it, as
disapproved of Christ. It is possible, that the heaviest odium may fall
on a servant of Christ for principles and conduct which are wholesome, and
profitable to the churches.
Paul
therefore cared very little even for the church’s estimate. It was a very
little thing. It was but for a moment. It would not influence the
judge’s decision. It was only a guess at the apostle’s motives, founded
on more or less of evidence. He durst not be guided thereby. He
must at times crossed their thoughts, and rebuke their practices, drawing down
on himself the secrets of his heart. Doubtless the history of his sufferings, as
sketched in the close of the second Epistle, was quite new and startling.
How unfit then were they
to be judges!
3.
But there was yet a higher tribunal. The conscience! Is not that
supreme? No. "I judge not mine own self."
You Corinthians have been debating about my faithfulness as God’s
steward. But you are not
competent judges. As you read not the motives, this question is
above your decision. Even my own decision is not final here. It is
true I am conscious of my motives: I can call them before the bar of
reflection. But even this estimate is not to be relied upon. It is
not the sentence that is to stand. It is not the supreme court of
appeal. Conscience has indeed authority to call each word, thought,
action, in to its court, and to pass sentence thereon. The secret springs
of action in each may by self-examination be known to each. The judge then is far more to be depended on
than thousands of verdicts given from without. It is able to give us
calmness when assailed unjustly by those who know not the true state of the
case.
But,
superior as this tribunal is to the other two, Paul exposes its insufficiency.
He could indeed rejoice in the testimony of a good conscience, that in
simplicity and godly sincerity, he had lived before the churches. He could
assert it as an example to the Ephesian elders.
But he durst not trust it as a sure echo of the great sentence, to be passed by
the Lord himself, at his appearing. He was "indeed
unconscious to himself of any thing." No sense of
duties left undone, or doctrines kept back through fear or
self-interest, weighed down his spirits. From the first he had
been obedient to the heavenly vision. From the opening of his commission
he had successfully exercised himself in keeping his conscience always
void of offence.
But
though conscience did not accuse him of duties left undone, or of offences of a
positive kind; though it bore record of zeal the most untiring, and of boldness
that daily periled life, yet this was not sufficient for acquittal before
Christ. He was acquitted indeed, even by the verdict of impartial
conscience. But there is a higher and final judge.
4. "He that judgeth me is the Lord." Jesus
will adjust my place, not for life or death eternal, but in regard to my
reward. His standard will be perfect. His knowledge embraces
every thing. His sentence will be the unbiased verdict of Truth and
Righteousness.
5. "Therefore judge
nothing before the time, until the Lord come, who both will bring to light the
hidden things of darkness, and will make manifest the counsels of the hearts;
and then shall each have (his) praise
from God."
All
judgment of motives is now out of season. It is "before the time." These shall indeed be one
day settled. They are questions of the highest moment. But they
belong to another dispensation, and other parties than the saints. God is
not unmindful of his ministers’ trustworthiness: but now is the time of
making proof of each. Hereafter
shall be the decision concerning him. It shall be when the Lord comes.
We are to be working ourselves, not passing sentence on the faithfulness
of others.
Jesus
alone is fit for this "high argument."
There are two points necessary for the settlement of the faithful character of
each, which are not possessed by the believer. He who would give a
perfect decision must know - (1) The secret life of
each. (2) The thoughts of the heart.
Some
men and ministers are better in secret than they appear to others. The
world and the church see only their consistent life, and powerful
ministry. They know not their secret life of prayer and good works.
The Saviour then, when he comes, will bring into open day the concealed portion
of their life. "For there is nothing
hid that shall not be known." And this manifestation of their
hidden acts shall be for their glory. "Thy
Father which seeth in secret, shall reward thee openly."
But
there are other ministers whose best side is visible. They live for the eyes of their fellows, and
the secrets of their life would bring them disgrace. To these,
the broad light of heaven flung upon their unworthy deeds, will bring shame
and woe.
2.
But there is another attribute necessary to a perfect adjustment of the
question. The motives of the heart must be known, ere the completeness of
fidelity can be manifested. Jesus then will make manifest "the counsels of the heart." He will show
the inner man and his purposes, as well as the actions, which men may have
beheld. Many plans and efforts for good have been hindered and wrecked by
untoward circumstances, and death. These will be recognized; and, were
right, commended. There will be a scrutiny of motives.
The counsels of the heart are God’s peculiar province. They are the soul of
every action. The body of the act may be seen by man, but its value for
good or evil can only be perfectly calculated from within.
"Then shall each have (his) praise* from God."
The rendering "every man"
creates confusion. Alas, not every man,
will be praised from God!
[* Olshausen says that the Greek
means not praise, but recompense or requital generally. But he brings
no proof of such a sense, either from the New Testament or from the classics.]
The
context shows that believing ministers are meant. To all of those who
have really been faithful, suited praise, exactly according to their due, shall
be rendered. "Each" shall be
dealt with. The motives and deeds of every minister shall be settled
individually. To each, according to his heart and his work, shall
recompense be rewarded. Before, the judgment of doctrine
was in question. Here we learn that motives, or fidelity,
will be put to the test.
Solemn day! Some pastors, who enjoyed the full popularity of the
world, and of the church of their day, will find that their
is a wide difference between the sentence of Jesus, and the
sentiments of men. Some faithful servants on the other hand,
despised, misrepresented, maligned, will receive the approval of the great
Investigator of the heart!
Solemn
day! How momentous for the future are the thoughts of the heart; how
abiding the consequences of our actions! Our post in [or exclusion from]
the kingdom will display, like an armorial bearing, to all beholders, what our
place in the world has been. How should every rising of what the Saviour
will disapprove, be checked and silenced by the thought of that day, which will
bring to light every motive, and draw off the veil from every concealed act!
For
the present, darkness hangs, and is intended to hang, its thick drapery of mist
over half the life of every one. But the rising of the Sun of
Righteousness shall scatter it. What will the consequence be of each,
when the curtain is lifted?
Blessed
is it, that the Lord Jesus shall decide the whole question! How, at times, the
heart sighs amidst the misrepresentation of the prejudiced, for one that with
full knowledge and spotless impartiality, will adjudge the whole for one who
knows the purity of our motives, when falsely coloured and maligned!
And
what an assembly shall that be, before which this judgment shall be
passed! It shall make praise the sweeter and blame the sharper,
that so many eyes of the nobles of heaven behold, so many ears are there
to listen. How heavily shall every word of rebuke or even disapproval
fall from the lips of the King of kings! How joyous and glorious, the
praise and the crown to the faithful pastor? Is praise, even from
our ignorant fellow-mortals, too potent a cup to be much drank of without
intoxication? What shall be the tingling of delight to hear it from the
lips of Jesus, the crowned conqueror, in the presence of the Father and his
angels!
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