"But with me it is a very small thing that I should be judged of you,
or of man's judgment; yea I judge not mine own self. For I know
nothing by myself, yet am I not hereby justified: but he that judgeth
me is the Lord."
Corinth was one of the principal cities of Greece. Enjoying every
advantage of situation, it became rich and populous. Most cities in
similar circumstances have become vicious. This became exceedingly so.
The religion of Corinth was paganism, which naturally led to sundry
vices. Bacchus and Venus had there their temples and their votaries;
and luxury, the child of affluence, led to vice generally. From such a
combination of circumstances, the inhabitants, like the men of Sodom,
"were sinners before the Lord exceedingly." It might be justly stiled,
like Pergamos, "The place where Satan's seat was."
Yet God had much people in that city, which continue and labor in it,
which he did for more than eighteen months. Nor did he labor in vain.
He gathered there a large and flourishing church; which appears to
have been enriched with a greater effusion of miraculous gifts, than
any other of the primitive churches. The state of Corinth, where God
had been unknown, and where superstition had reigned, might render
this necessary in order to give success to the gospel. Miracles are
adapted to arrest the attention of those who would be deaf to the
voice of reason and regardless of proofs drawn from it.
But those gifts were abused. They were made the occasion of pride, and
of divisions: Which shews that there is nothing in the nature or
miraculous gifts, which secures the proper use of them; that they are
no evidence of renovation.
Though the apostle labored to great and happy effect in that city of
the Gentiles, after his departure, deceitful workers went among them,
and availed themselves of his absence to make divisions, and alienate
their affections from him. This seems to have occasioned his writing
the epistles addressed to them, which constitutes a valuable part of
the sacred volume.
The calumnies of his enemies, and the effect which they had on the
Corinthians, are alluded to in the text; which contains an expression
of his feelings on the occasion.
In discussing the subject, we shall just glance at these matters, and
add a brief improvement.
St. Paul's character, both as a Minister and as a Christian, was
impeached by those enemies. They represented him as an unfaithful, or
unskillful laborer in the gospel, and as one who was not a subject
of divine grace.
This appears from his statement in the beginning of the context, and
from the text. Let a man so account of us as of the ministers of
Christ, and stewards of the mysteries of God. Moreover it is required
in stewards that a man be found faithful, "_But with me it is a very
small thing, that I should be judged of you, or of man's judgment,
yea, I judge not mine own self. For I know nothing by myself, yet am
I not hereby justified: But he that judgeth me is the Lord_."
The apostle here professeth himself "a minister of Christ and steward
of the mysteries of God," and directs the Corinthians to consider him
in that light; or as one put in trust with the gospel to teach its
mysteries, inculcate its truths, urge its duties, and tender its
supports.
The term _mystery_ is used in Scripture, to express things not
discoverable by the light of reason, but knowable by revelation. It is
also used to express incomprehensibles; which may be objects of faith
on the credit of divine truth. The former is the more common sense of
the term in the gospel, particularly in the passage before us, and
generally in St. Paul's epistles. "We speak the wisdom of God in a
_mystery_--the hidden wisdom, which God ordained before the world unto
our glory; which none of the princes of this world knew; for had they
known it they would not have crucified the Lord of glory. But it is
written, Eye hath not seen, nor ear heard, neither have entered into
the heart of man, the things which God hath prepared for them that
love him. _But God hath revealed them into us by his Spirit_."
The gospel plan of salvation was a _mystery_, a hidden _mystery_, till
the gospel day. It was hidden from the prophets who foretold it; and
from the apostles, till after Christ's sufferings and resurrection.
They understood very little of it; knew almost nothing about it till
after the ascension, when the comforter was sent down "to teach them
all things, and bring all things to their remembrance." To them it was
then matter of wonder. They had not been made to understand that
Christ was to bear the sins of men--"that he was to suffer and enter
into his glory:" And when he did suffer, "they knew not the Scripture,
that he must rise again from the dead."
Another gospel _mystery_ was the calling of the Gentiles--that
salvation was intended for them, and to be offered to them, in Christ,
equally as to the natural seed of Jacob. "If ye have heard of the
dispensation of the grace of God, which is given me to you ward; how
that by revelation he made known unto me _the mystery_--which in other
ages was not made known unto the sons of men, as it is now revealed
unto his holy apostles and prophets by the Spirit: _That the Gentiles
should be fellow heirs, and of the same body, and partakers of his
promise in Christ, by the Gospel_, whereof I am made a minister." *
* Ephesian iii. 2-7.
These were some of the mysteries dispensed by this steward of
the mysteries of God; who "shunned not to declare all the counsel of
God."
He declared the deep things, which human reason could not have
discovered; and those also which it cannot comprehend. These are to be
found in Paul's teachings, as well as the plain things which are easy
to be understood.
But the principal business of this "steward o the mysteries of God,"
was to open the way of salvation through a Savior, and shew that
provision is made in him for the salvation of both Jews and Gentiles,
and offered alike to those of every nation; and to lead men to the
knowledge of themselves and the Redeemer, and teach them how they
might be benefited by divine grace in him.
And while he acknowledged the obligations, of fidelity, he declared
himself no way greatly affected by the judgment which might be passed
upon him by his fellow mortals. _But with me it is a small thing to be
judged of you, or of man's judgment_. An intimation that he was judged
and censured by some of them. This was, doubtless, matter of notoriety
at Corinth; but he little regarded it. It made no change in him, or in
the manner in which he discharged the duties of his office. He was
chiefly concerned to obtain the approbation of an higher tribunal
that of his divine matter, the------dge of all. The judgment of fellow
mortals did not move him--_He that judgeth me is the Lord_.
Not that he was wholly indifferent to the opinion entertained of him
by his fellow men. Had be been so, he would not have undertaken his
own defence as in these epistles, A measure of esteem was necessary to
his usefulness in the ministry. Had all who heard him thought him the
enemy of God, he could have done no good in it. Therefore his endeavor
to rectify their mistakes. And the rather because he held the truth as
it is in Jesus; so that in rejecting him, and the doctrines which he
taught, they turned aside into errors which might fatally mislead
them. But he did not wrong his conscience to please them, or depart
from truth to gain their approbation--"Do I seek to please men? For if
I yet pleased men, I should not be the servant of Christ." Had Paul
been chiefly concerned to please men, he would have continued a
Pharisee.
The person who would please Christ, while paying such deference to the
opinions of men as fairly to weigh every objection against his faith
or practice, and try them by the divine rule, must be careful to
conform to that rule, whatever opinions may be entertained of him. Of
the meaning of the rule he must judge for himself before God--"calling
no man master." The reasons of his faith and practice, and his
construction of the divine rule, he may lay before his fellow men, to
remove the grounds of prejudice; but he must rise so far above their
frowns a------atteries, as not to be influenced by them to disguise
his sentiments, or counteract his own judgment of the law of God, of
the gospel of Christ, or of the duties incumbent on him.
It is not by human judgments that we are to stand or fall. It is happy
that this is the case; that the good man hath a judge more just and
candid than his fellow servants; one who knows and pities his
weakness, though he hath none of his own: "Let me fall into the hands
of the Lord, for his mercies are great; and let me not fall into the
hand of man."
But the apostle did not stop with a declaration that the judgment of
others did not move him; he brought it home to himself: _Yea, I judge
not mine own self. For I know nothing by myself, yet am I not hereby
justified; but he that judgeth me is the Lord_. St. Paul had a witness
in himself that he was sincere and upright before God--"Our rejoicing
is this, the testimony of our conscience, that in simplicity, and
Godly sincerity, not by fleshly wisdom, but by the grace of God, we
have had our conversation in the world, and more abundantly toward
you."
The same is the import of his declaration in the text--"_I know
nothing by myself_--am conscious of no allowed wickedness--of no
willful error, either in profession or practice." But he dared not to
assert that he had made no mistakes--_yet am I not hereby justified_.
He knew himself liable to error--did not "trust his own heart". _He
that judgeth me is the Lord_--"his judgment is according to truth--
that will determine my character, and fix my doom."
The apostle could remember a time in which he had conscientiously done
wrong. He had persecuted the church; killed Christ's disciples, and
thought he was doing right; verily believed that he was doing God
service!--Now he acted conscientiously in "preaching the faith he
had once destroyed"--in the manner of his preaching it; and
discharging every ministerial and Christian duty; though he was
censured and calumniated by some, and suspected by others. He followed
the light of his own mind, and determined to follow it; so to act as
not to be condemned of himself. But he knew that the standard of
rectitude did not follow his views, and vary with his judgment. "If
his heart did not condemn him, he had confidence toward God; yet he
knew God to be greater than his heart," and possessed of all
knowledge; dared not therefore affirm that his judge would approve of
all which he approved--_Yet am I not hereby justified--he that judgeth
me is the Lord_.