{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1CO","commentaryId":"jamieson-fausset-brown","name":"1 Corinthians","commonName":"1 Corinthians","introduction":"The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that \"to Corinthianize\" was a proverbial phrase for \"to play the wanton\"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).\n\nHe had been the instrument of converting many Gentiles (Co1 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (Co1 1:26, &c.). Crispus (Co1 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in Co1 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (Co1 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of \"letters of commendation\" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (Co1 9:1-2; Co2 10:1, Co2 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (Co1 1:12; Co2 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (Co2 11:5, Co2 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (Co1 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, \"Let us eat and drink, for to-morrow we die\" (Co1 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (Co1 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.\n\nIn Co1 5:9, \"I wrote unto you in an Epistle not to company with fornicators,\" it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (Co1 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (Co2 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (Co1 16:5-7), for which he was charged with (Co2 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in Co2 12:4; Co2 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on Co2 2:1; Co2 13:2; also see on Co2 1:15; Co2 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare Co1 16:7); and attended with pain and humiliation (Co2 2:1; Co2 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them \"not to company with fornicators.\" On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (Co1 5:9, Co1 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).\n\nThe PLACE OF WRITING is fixed to be Ephesus (Co1 16:8). The subscription in English Version, \"From Philippi,\" has no authority whatever, and probably arose from a mistaken translation of Co1 16:5, \"For I am passing through Macedonia.\" At the time of writing Paul implies (Co1 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (Co1 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.\n\nThe Epistle is written in the name of Sosthenes \"[our] brother.\" BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (Co1 1:4, &c.) using the first person: so Timothy is introduced, Co2 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, Co1 16:24), whom he mentions (Co1 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians. \n\n\n\nNext: 1 Corinthians Chapter 1\n\n","order":46,"numberOfChapters":16,"sha256":"9bf5da45bfa8b3ebeb897bb227e19d039c2c950176364829d04b3dcc496cb600","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":1},"lastChapterNumber":16,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/16.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":16},"totalNumberOfVerses":416},"chapter":{"number":4,"content":[{"type":"verse","number":2,"content":["Moreover--The oldest manuscripts read, \"Moreover here\" (that is, on earth). The contrast thus is between man's usage as to stewards (Co1 4:2), and God's way (Co1 4:3). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (Sa1 3:20, Margin; Heb 3:5); as indeed is required in earthly stewards, but with this difference (Co1 4:3), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.\n\n"]},{"type":"verse","number":3,"content":["it is a very small thing--literally, \"it amounts to a very small matter\"; not that I despise your judgment, but as compared with God's, it almost comes to nothing. \n\njudged . . . of man's judgment--literally, \"man's day,\" contrasted with the day (Co1 3:13) of the Lord (Co1 4:5; Th1 5:4). \"The day of man\" is here put before us as a person [WAHL]. All days previous to the day of the Lord are man's days. EMESTI translates the thrice recurring Greek for \"judged . . . judge . . . judgeth\" (Co1 4:4), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself--but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord.\n\n"]},{"type":"verse","number":4,"content":["by myself--Translate, \"I am conscious to myself of no (ministerial) unfaithfulness.\" BENGEL explains the Greek compound, \"to decide in judgments on one in relation to others,\" not simply to judge. \n\nam I not hereby justified--Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.\n\n"]},{"type":"verse","number":5,"content":["Disproving the judicial power claimed by the Romish priesthood in the confessional. \n\nTherefore--as the Lord is the sole Decider or Dijudicator. \n\njudge--not the same Greek word as in Co1 4:3-4, where the meaning is to approve of or decide on, the merits of one's case. Here all judgments in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final judgment. \n\nLord--Jesus Christ, whose \"ministers\" we are (Co1 4:1), and who is to be the judge (Joh 5:22, Joh 5:27; Act 10:42; Act 17:31). \n\nmanifest . . . hearts--Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward act, we cannot see the motives of \"hearts.\" \"Faithfulness\" (Co1 4:2) will hereby be estimated, and the \"Lord\" will \"justify,\" or the reverse (Co1 4:4), according to the state of the heart. \n\nthen shall every man have praise-- (Co1 3:8; Sa1 26:23; Mat 25:21, Mat 25:23, Mat 25:28). Rather, \"his due praise,\" not exaggerated praise, such as the Corinthians heaped on favorite teachers; \"the praise\" (so the Greek) due for acts estimated by the motives. \"Then,\" not before: therefore wait till then (Jam 5:7).\n\n"]},{"type":"verse","number":6,"content":["And--\"Now,\" marking transition. \n\nin a figure transferred to myself--that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [ESTIUS]. \n\nnot to think, &c.--The best manuscripts omit \"think.\" Translate, \"That in us (as your example) ye might learn (this), not (to go) beyond what is written.\" Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed (Deu 29:29). \n\npuffed up for one--namely, \"for one (favorite minister) against another.\" The Greek indicative implies, \"That ye be not puffed up as ye are.\"\n\n"]},{"type":"verse","number":7,"content":["Translate, \"Who distinguisheth thee (above another)?\" Not thyself, but God. \n\nglory, as if thou hadst not received it--as if it was to thyself, not to God, thou owest the receiving of it.\n\n"]},{"type":"verse","number":8,"content":["Irony. Translate, \"Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us.\" The emphasis is on \"already\" and \"without us\"; ye act as if ye needed no more to \"hunger and thirst after righteousness,\" and as if already ye had reached the \"kingdom\" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those \"filled full\" at a feast, or as a \"rich\" man priding himself in his riches: so ye feel ye can now do \"without us,\" your first spiritual fathers (Co1 4:15). They forgot that before the \"kingdom\" and the \"fulness of joy,\" at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (Ti2 2:5, Ti2 2:11-12). They were like the self-complacent Laodiceans (Rev 3:17; compare Hos 12:8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal \"hunger and thirst\" (Co1 4:11) proves this. \n\nI would . . . ye did reign--Translate, \"I would indeed,\" &c. I would truly it were so, and that your kingdom had really begun. \n\nthat we also might reign with you-- (Co2 12:14). \"I seek not yours, but you.\" Your spiritual prosperity would redound to that of us, your fathers in Christ (Co1 9:23). When you reach the kingdom, you shall be our \"crown of rejoicing, in the presence of our Lord Jesus\" (Th1 2:19).\n\n"]},{"type":"verse","number":9,"content":["For--assigning the reason for desiring that the \"reign\" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former. \n\nI think--The Corinthians (Co1 3:18) \"seemed\" to (literally, as here, \"thought\") themselves \"wise in this world.\" Paul, in contrast, \"thinks\" that God has sent forth him and his fellow ministers \"last,\" that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored (Kg2 1:10; Kg2 5:9; Kg2 8:9, Kg2 8:12). \n\nset forth--as a spectacle or gazing-stock. \n\nus the apostles--Paul includes Apollos with the apostles, in the broader sense of the word; so Rom 16:7; Co2 8:23 (Greek for \"messengers,\" apostles). \n\nas it were appointed to death--as criminals condemned to die. \n\nmade a spectacle--literally, \"a theatrical spectacle.\" So the Greek in Heb 10:33, \"made a gazing-stock by reproaches and afflictions.\" Criminals \"condemned to die,\" in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were \"set forth last\" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare TERTULLIAN [On Modesty, 14]). \n\nthe world--to the whole world, including \"both angels and men\"; \"the whole family in heaven and earth\" (Eph 3:15). As Jesus was \"seen of angels\" (Ti1 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Eph 3:10; Pe1 1:12). Paul tacitly implies that though \"last\" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [CHRYSOSTOM]. However, since \"the world\" is a comprehensive expression, and is applied in this Epistle to the evil especially (Co1 1:27-28), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. ESTIUS makes the bad alone to be meant. But the generality of the term \"angels,\" and its frequent use in a good sense, as well as Eph 3:10; Pe1 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.\n\n"]},{"type":"verse","number":10,"content":["Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied. \n\nfools-- (Co1 1:21; Co1 3:18; compare Act 17:18; Act 26:24). \n\nfor Christ's sake . . . in Christ--Our connection with Christ only entails on us the lowest ignominy, \"ON ACCOUNT OF,\" or, \"FOR THE SAKE OF\" Him, as \"fools\"; yours gives you full fellowship IN Him as \"wise\" (that is, supposing you really are all you seem, Co1 3:18). \n\nwe . . . weak . . . ye . . . strong-- (Co1 2:3; Co2 13:9). \n\nwe . . . despised-- (Co2 10:10) because of our \"weakness,\" and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so \"honorable.\" Contrast with \"despised\" the \"ye (Galatians) despised not my temptation . . . in my flesh\" (Gal 4:14).\n\n"]},{"type":"verse","number":11,"content":["(Co2 11:23-27). \n\nnaked--that is, insufficiently clad (Rom 8:35). \n\nbuffeted--as a slave (Pe1 2:20), the reverse of the state of the Corinthians, \"reigning as kings\" (Act 23:2). So Paul's master before him was \"buffeted\" as a slave, when about to die a slave's death (Mat 26:67).\n\n"]},{"type":"verse","number":12,"content":["working with our own hands--namely, \"even unto this present hour\" (Co1 4:11). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Act 18:3, Act 18:19). But in his address to the Ephesian elders at Miletus (Act 20:34), he says, \"Ye yourselves know that these hands have ministered unto my necessities,\" &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.\n\n"]},{"type":"verse","number":13,"content":["defamed, we entreat--namely, God for our defamers, as Christ enjoined (Mat 5:10, Mat 5:44) [GROTIUS]. We reply gently [ESTIUS]. \n\nfilth--\"the refuse\" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning. \n\nof all things--not of the \"World\" only.\n\n"]},{"type":"verse","number":14,"content":["warn--rather, \"admonish\" as a father uses \"admonition\" to \"beloved sons,\" not provoking them to wrath (Eph 6:4). The Corinthians might well be \"ashamed\" at the disparity of state between the father, Paul, and his spiritual children themselves.\n\n"]},{"type":"verse","number":15,"content":["ten thousand--implying that the Corinthians had more of them than was desirable. \n\ninstructors--tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually. \n\nin Christ--Paul admits that these \"instructors\" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, \"In Christ Jesus,\" implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet \"baptized none of them save Crispus, Gaius, and the household of Stephanas,\" regeneration cannot be inseparably in and by baptism (Co1 1:14-17).\n\n"]},{"type":"verse","number":16,"content":["be ye followers of me--literally, \"imitators,\" namely, in my ways, which be in Christ (Co1 4:17; Co1 11:1), not in my crosses (Co1 4:8-13; Act 26:29; Gal 4:12).\n\n"]},{"type":"verse","number":17,"content":["For this came--that ye may the better \"be followers of me\" (Co1 4:16), through his admonitions. \n\nsent . . . Timotheus-- (Co1 16:10; Act 19:21-22). \"Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus.\" Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare Co1 4:19). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. \n\nson--that is, converted by me (compare Co1 4:14-15; Act 14:6-7; with Act 16:1-2; Ti1 1:2, Ti1 1:18; Ti2 1:2). Translate, \"My son, beloved and faithful in the Lord.\" \n\nbring you into remembrance--Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (Ti2 3:10), which they in some respects, though not altogether (Co1 11:2), had forgotten. \n\nas I teach . . . in every church--an argument implying that what the Spirit directed Paul to teach \"everywhere\" else, must be necessary at Corinth also (Co1 7:17).\n\n"]},{"type":"verse","number":18,"content":["some . . . as though I would not come--He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, \"as though\" he \"would not come\" (or, \"were not coming\") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare Co1 1:11; Co1 5:2).\n\n"]},{"type":"verse","number":19,"content":["ALFORD translates, \"But come I will\"; an emphatical negation of their supposition (Co1 4:18). \n\nshortly--after Pentecost (Co1 16:8). \n\nif the Lord will--a wise proviso (Jam 4:15). He does not seem to have been able to go as soon as he intended. \n\nand will know--take cognizance of. \n\nbut the power--I care not for their high-sounding \"speech,\" \"but\" what I desire to know is \"their power,\" whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.\n\n"]},{"type":"verse","number":20,"content":["kingdom of God is not in word--Translate, as in Co1 4:19, to which the reference is \"speech.\" Not empty \"speeches,\" but the manifest \"power\" of the Spirit attests the presence of \"the kingdom of God\" (the reign of the Gospel spiritually), in a church or in an individual (compare Co1 2:1, Co1 2:4; Th1 1:5).\n\n"]},{"type":"verse","number":21,"content":["with a rod, or in love--The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness (Isa 11:4; Co2 13:3)?\n\n\n\n\nNext: 1 Corinthians Chapter 5\n\n"]}],"introduction":"TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)\n\naccount . . . us--Paul and Apollos. \n\nministers of Christ--not heads of the Church in whom ye are severally to glory (Co1 1:12); the headship belongs to Christ alone; we are but His servants ministering to you (Co1 1:13; Co1 3:5, Co1 3:22). \n\nstewards-- (Luk 12:42; Pe1 4:10). Not the depositories of grace, but dispensers of it (\"rightly dividing\" or dispensing it), so far as God gives us it, to others. The chazan, or \"overseer,\" in the synagogue answered to the bishop or \"angel\" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient \"deacon\" of the Church, took care of the poor (Act 6:1-7) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain \"the mysteries of God.\" The minister's office is to \"preach\" (literally, \"proclaim as a herald,\" Mat 10:27) the deep truths of God (\"mysteries,\" heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. JOSEPHUS says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the \"initiated\" few, the mysteries of theirs.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1CO/4.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":4},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/5.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":5},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/3.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":3},"numberOfVerses":20}