Deduction from the preceding discussion, teaching the proper light in which the people should regard the ministry, vs. 1–6. Contrast between the apostles and the false teachers, vs. 6–21.
Ministers, as stewards, should be faithful, as Paul had proved himself to be, vs. 1–21
IT follows, from what was said in the preceding chapter, that the people should regard their ministers as the servants of Christ, and dispensers of the truths which God had revealed, v. 1. The most important qualification of a dispenser is fidelity, v. 2. It is a small matter how men may estimate the fidelity of ministers. The only competent judge is the Lord and, therefore, to his judgment the decision of that question should be referred, vs. 3–6.
What the apostle had said of himself and of Apollos, in the foregoing exhibition of the true nature of the ministerial office, was intended to apply to all ministers, that the people should not estimate them unduly, and that all emulous contentions might be avoided, vs. 6, 7. The false teachers in Corinth, and the people under their influence, considered themselves to be in a high state of religious prosperity, and were disposed to self-indulgence, v. 8. The apostles were in a very different condition, at least as to their external circumstances. They were despised, afflicted, and persecuted; while their adversaries were honoured, prosperous, and caressed, vs. 9–13. Paul presented this contrast not to mortify, but to admonish his readers, v. 14. He, if any one, had a right to admonish them, for he was their spiritual father, v. 15. They should therefore imitate him; and, to that end, he had sent Timothy to remind them of his instructions and example, vs. 16, 17. He himself intended soon to visit Corinth; and it depended on them whether he should come with a rod, or in the spirit of meekness, vs. 18–21.
1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
This is the conclusion or deduction from the preceding discussion. Ministers are the servants of Christ, and stewards of God. Let a man, i. e. every one. Account of us, (λογιζέσθω) let him think of us, or regard us as being. The ministers of Christ. Literally the word (ὑπηρέτης) means an under-rower, or common sailor; and then, subordinate servant of any kind. It is generally and properly used of menials, of those of the lower class of servants. This is not always the case, but here the idea of entire subjection is to be retained. Ministers are the mere servants of Christ; they have no authority of their own; their whole business is to do what they are commanded.
And stewards of the mysteries of God. Stewards (οὐκονόμοι) were generally slaves appointed as managers or oversees. It was their business to direct the affairs of the household, and dispense the provisions. It is as dispensers ministers are called stewards. They are to dispense the mysteries of God, that is, the truths which God had revealed, and which, as being undiscoverable by human reason, are called mysteries, into the knowledge of which men must be initiated. Mysteries here do not mean the sacraments. The word is never used in reference to either baptism or the Lord’s Supper in the New Testament. And such a reference in this case is forbidden by the whole context. In the second chapter, the mystery which Paul speaks of is declared to be the gospel considered as a revelation of God. In the Romish church, the principal function of ministers is to dispense the sacraments to which they are assumed to have the power, in virtue of the grace of orders, to give supernatural power. In the apostolic church they were regarded as the dispensers of the truth. This verse, therefore, contains two important truths: Ministers have no arbitrary or discretionary authority in the church. Neither have they any supernatural power, such as is attributed to them in the Romish church. Their authority is merely ministerial, limited by the commands of Christ, and, therefore, to be judged by the standard of those commands, which are known to the whole church. And secondly, they are not, like Aristotle or Plato, the originators of their own doctrines, or the teachers of the doctrines of other men, but simply the dispensers of the truths which God has revealed.
2. Moreover, it is required in stewards, that a man be found faithful.
Moreover, (ὃ δὲ λοιπόν) but what remains is; as to the rest. Instead of the words just mentioned Lachmann and Tischendorf adopt the reading ὧδε, here, i. e. in the earth, or, in this matter. The most ancient MSS. are in favour of this reading, and the sense is good. The great requisite for the discharge of the office of a steward is fidelity. As he is a servant he must be faithful to his master; an he is a dispenser, he must be faithful to those subject to his oversight. He must not neglect to dispense to them their food; neither may he adulterate it, or substitute any thing in the place of that which is given them to distribute. The application of this to the case of ministers is plain. The great thing required of them is fidelity. Fidelity to Christ as servants; not arrogating to themselves any other than ministerial power, or venturing to go beyond his commands. Fidelity also to the people, not failing to dispense to them the truths which God has revealed, nor mixing those truths with their own speculations, much less substituting for those doctrines human knowledge or wisdom.