Chapter 4
In this chapter the apostle, I. Directs them how to account
of him and his fellow-ministers, and therein, tacitly at least, reproves them
for their unworthy carriage towards him (v. 1-6). II. He cautions them against
pride and self-elation, and hints at the many temptations they had to conceive
too highly of themselves, and despise him and other apostles, because of the
great diversity in their circumstances and condition (v. 7–13). III. He
challenges their regard to him as their father in Christ (v. 14–16). IV. He
tells them of his having sent Timothy to them, and of his own purpose to come
to them shortly, however some among them had pleased themselves, and grown
vain, upon the quite contrary expectation (v. 17 to the end).
Verses 1-6
Here, I. The apostle challenges the respect due to him on
account of his character and office, in which many among them had at least very
much failed: Let a man so account of us as of the ministers of Christ, and
stewards of the mysteries of God (v. 1), though possibly others might have
valued them too highly, by setting him up as the head of a party, and
professing to be his disciples. In our opinion of ministers, as well as all
other things, we should be careful to avoid extremes. Apostles themselves were,
1. Not to be overvalued, for they were ministers, not masters; stewards, not
lords. They were servants of Christ, and no more, though they were servants of
the highest rank, that had the care of his household, that were to provide food
for the rest, and appoint and direct their work. Note, It is a very great abuse
of their power, and highly criminal in common ministers, to lord it over their
fellow-servants, and challenge authority over their faith or practice. For even
apostles were but servants of Christ, employed in his work, and sent on his
errand, and dispensers of the mysteries of God, or those truths which had been
hidden from the world in ages and generations past. They had no authority to propagate
their own fancies, but to spread Christian faith. 2. Apostles were not to be
undervalued; for, though they were ministers, they were ministers of Christ.
The character and dignity of their master put an honour on them. Though they
are but stewards, they are not stewards of the common things of the world, but
of divine mysteries. They had a great trust, and for that reason had an
honourable office. They were stewards of God’s household, high-stewards in his
kingdom of grace. They did not set up for masters, but they deserved respect
and esteem in this honourable service. Especially,
II. When they did their duty in it, and approved themselves
faithful: It is required in stewards that a man be found faithful (v.
2), trustworthy. The stewards in Christ’s family must appoint what he hath
appointed. They must not set their fellow-servants to work for themselves. They
must not require any thing from them without their Master’s warrant. They must
not feed them with the chaff of their own inventions, instead of the wholesome
food of Christian doctrine and truth. They must teach what he hath commanded,
and not the doctrines and commandments of men. They must be true to the
interest of their Lord, and consult his honour. Note, The ministers of Christ
should make it their hearty and continual endeavour to approve themselves
trustworthy; and when they have the testimony of a good conscience, and the
approbation of their Master, they must slight the opinions and censures of
their fellow-servants: But with me, saith the apostle, it is a small
thing that I should be judged of you, or of man’s judgment, v. 3. Indeed,
reputation and esteem among men are a good step towards usefulness in the
ministry; and Paul’s whole argument upon this head shows he had a just concern
for his own reputation. But he that would make it his chief endeavour to please
men would hardly approve himself a faithful servant of Christ, Gal. 1:10. He
that would be faithful to Christ must despise the censures of men for his sake.
He must look upon it as a very little thing (if his Lord approves him) what
judgment men form of him. They may think very meanly or very hardly of him,
while he is doing his duty; but it is not by their judgment that he must stand
or fall. And happy is it for faithful ministers that they have a more just and
candid judge than their fellow-servants; one who knows and pities their
imperfections, though he has none of his own. It is better to fall into the
hands of God than into the hands of men, 2 Sa. 24:14. The best of men are
too apt to judge rashly, and harshly, and unjustly; but his judgment is always
according to truth. It is a comfort that men are not to be our final judges.
Nay, we are not thus to judge ourselves: "Yea, I judge not myself. For
though I know nothing by myself, cannot charge myself with unfaithfulness, yet
I am not thereby justified, this will not clear me of the charge; but he
that judgeth me is the Lord. It is his judgment that must determine me. By
his sentence I must abide. Such I am as he shall find and judge me to be.’’
Note, It is not judging well of ourselves, justifying ourselves, that will
prove us safe and happy. Nothing will do this but the acceptance and
approbation of our sovereign Judge. Not he that commendeth himself is
approved, but he whom the Lord commendeth, 2 Co. 10:18.
III. The apostle takes occasion hence to caution the
Corinthians against censoriousness-the forward and severe judging of others: Therefore
judge nothing before the time, until the Lord come, v. 5. It is judging out
of season, and judging at an adventure. He is not to be understood of judging
by persons in authority, within the verge of their office, nor of private
judging concerning facts that are notorious; but of judging persons’ future
state, or the secret springs and principles of their actions, or about facts
doubtful in themselves. To judge in these cases, and give decisive sentence, is
to assume the seat of God and challenge his prerogative. Note, How bold a
sinner is the forward and severe censurer! How ill-timed and arrogant are his
censures! But there is one who will judge the censurer, and those he censures,
without prejudice, passion, or partiality. And there is a time coming when men
cannot fail judging aright concerning themselves and others, by following his
judgment. This should make them now cautious of judging others, and careful in
judging themselves. There is a time coming when the Lord will bring to light
the hidden things of darkness, and make manifest the counsels of the hearts—deeds
of darkness that are now done in secret, and all the secret inclinations,
purposes, and intentions, of the hidden man of the heart. Note, There is a day
coming that will dispel the darkness and lay open the face of the deep, will
fetch men’s secret sins into open day and discover the secrets of their hearts:
The day shall declare it. The judge will bring these things to light.
The Lord Jesus Christ will manifest the counsels of the heart, of all hearts.
Note, The Lord Jesus Christ must have the knowledge of the counsels of the heart,
else he could not make them manifest. This is a divine prerogative (Jer.
17:10), and yet it is what our Saviour challenges to himself in a very peculiar
manner (Rev. 2:23): All the churches shall know that I am HE who searcheth
the reins and hearts, and I will give to every one of you according to your
works. Note, We should be very careful how we censure others, when we have
to do with a Judge from whom we cannot conceal ourselves. Others do not lie
open to our notice, but we lie all open to his: and, when he shall come to
judge, every man shall have praise of God. Every man, that is, every one
qualified for it, every one who has done well. Though none of God’s servants
can deserve any thing from him, though there be much that is blamable even in
their best services, yet shall their fidelity be commended and crowned by him;
and should they be condemned, reproached, or vilified, by their
fellow-servants, he will roll away all such unjust censures and reproaches, and
show them in their own amiable light. Note, Christians may well be patient
under unjust censures, when they know such a day as this is coming, especially
when they have their consciences testifying to their integrity. But how fearful
should they be of loading any with reproaches now whom their common Judge shall
hereafter commend.
IV. The apostle here lets us into the reason why he had used
his own name and that of Apollos in this discourse of his. He had done it in
a figure, and he had done it for their sakes. He chose rather to
mention his own name, and the name of a faithful fellow-labourer, than the
names of any heads of factions among them, that hereby he might avoid what
would provoke, and so procure for his advice the greater regard. Note,
Ministers should use prudence in their advices and admonitions, but especially
in their reproofs, lest they lose their end. The advice the apostle would by
this means inculcate was that they might learn not to think of men above
what is written (above what he had been writing), nor be puffed up for
one against another (v. 6). Apostles were not to be esteemed other than
planters or waterers in God’s husbandry, master-builders in his building,
stewards of his mysteries, and servants of Christ. And common ministers cannot
bear these characters in the same sense that apostles did. Note, We must be
very careful not to transfer the honour and authority of the Master to his
servant. We must call no man Master on earth; one is our Master, even
Christ, Mt. 23:8, 10. We must not think of them above what is written. Note,
The word of God is the best rule by which to judge concerning men. And again,
judging rightly concerning men, and not judging more highly of them than is
fit, is one way to prevent quarrels and contentions in the churches. Pride
commonly lies at the bottom of these quarrels. Self-conceit contributes very
much to our immoderate esteem of our teachers, as well as ourselves. Our
commendation of our own taste and judgment commonly goes along with our
unreasonable applause, and always with a factious adherence to one teacher, in
opposition to others that may be equally faithful and well qualified. But to
think modestly of ourselves, and not above what is written of our teachers, is
the most effectual means to prevent quarrels and contests, sidings and parties,
in the church. We shall not be puffed up for one against another if we remember
that they are all instruments employed by God in his husbandry and building,
and endowed by him with their various talents and qualifications.
Verses 7-13
Here the apostle improves the foregoing hint to a caution
against pride and self-conceit, and sets forth the temptations the Corinthians
had to despise him, from the difference of their circumstances.
I. He cautions them against pride and self-conceit by this
consideration, that all the distinction made among them was owing to God: Who
maketh thee to differ? And what hast thou that thou didst not receive? v.
7. Here the apostle turns his discourse to the ministers who set themselves at
the head of these factions, and did but too much encourage and abet the people
in those feuds. What had they to glory in, when all their peculiar gifts were
from God? They had received them, and could not glory in them as their own,
without wronging God. At the time when they reflected on them to feed their
vanity, they should have considered them as so many debts and obligations to
divine bounty and grace. But it may be taken as a general maxim: We have no
reason to be proud of our attainments, enjoyments, or performances; all that we
have, or are, or do, that is good, is owing to the free and rich grace of God.
Boasting is for ever excluded. There is nothing we have that we can properly
call our own: all is received from God. It is foolish in us therefore, and
injurious to him, to boast of it; those who receive all should be proud of
nothing, Ps. 115:1. Beggars and dependents may glory in their supports; but to
glory in themselves is to be proud at once of meanness, impotence, and want.
Note, Due attention to our obligations to divine grace would cure us of
arrogance and self-conceit.
II. He presses the duty of humility upon them by a very
smart irony, or at least reproves them for their pride and self-conceit: "You
are full, you are rich, you have reigned as kings without us. You have not
only a sufficiency, but an affluence, of spiritual gifts; nay, you can make
them the matter of your glory without us, that is, in my absence, and
without having any need of me.’’ There is a very elegant gradation from
sufficiency to wealth, and thence to royalty, to intimate how much the
Corinthians were elated by the abundance of their wisdom and spiritual gifts,
which was a humour that prevailed among them while the apostle was away from
them, and made them forget what an interest he had in all. See how apt pride is
to overrate benefits and overlook the benefactor, to swell upon its possessions
and forget from whom they come; nay, it is apt to behold them in a
magnifying-glass: "You have reigned as kings,’’ says the apostle,
"that is, in your own conceit; and I would to God you did reign, that
we also might reign with you. I wish you had as much of the true glory of a
Christian church upon you as you arrogate to yourselves. I should come in then
for a share of the honour: I should reign with you: I should not be
overlooked by you as now I am, but valued and regarded as a minister of Christ,
and a very useful instrument among you.’’ Note, Those do not commonly know
themselves best who think best of themselves, who have the highest opinion of
themselves. The Corinthians might have reigned, and the apostle with them, if
they had not been blown up with an imaginary royalty. Note, Pride is a great
prejudice to our improvement. He is stopped from growing wiser or better who
thinks himself at the height; not only full, but rich, nay, a king.
III. He comes to set forth his own circumstances and those
of the other apostles, and compares them with theirs. 1. To set forth the case
of the apostles: For I think it hath pleased God to set forth us the
apostles last, as it were appointed to death. For we are made a spectacle to
the world, and to angels, and to men. Paul and his fellow-apostles were
exposed to great hardships. Never were any men in this world so hunted and
worried. They carried their lives in their hands: God hath set forth us the
apostles last, as it were appointed to death, v. 9. An allusion is made to
some of the bloody spectacles in the Roman amphitheatres, where men were
exposed to fight with wild beasts, or to cut one another to pieces, to make
diversion for the populace, where the victor did not escape with his life,
though he should destroy his adversary, but was only reserved for another
combat, and must be devoured or cut in pieces at last; so that such wretched
criminals (for they were ordinarily condemned persons that were thus exposed)
might very properly be called epithanatioi—persons devoted or appointed to death. They are said
to be set forth last, because the meridian gladiators, those who combated one
another in the after-part of the day, were most exposed, being obliged to fight
naked; so that (as Seneca says, epist. 7) this was perfect butchery, and
those exposed to beasts in the morning were treated mercifully in comparison
with these. The general meaning is that the apostles were exposed to continual
danger of death, and that of the worst kinds, in the faithful discharge of
their office. God had set them forth, brought them into view, as the Roman
emperors brought their combatants into the arena, the place of show, though not
for the same purposes. They did it to please the populace, and humour their own
vanity, and sometimes a much worse principle. The apostles were shown to
manifest the power of divine grace, to confirm the truth of their mission and
doctrine, and to propagate religion in the world. These were ends worthy of
God-noble views, fit to animate them to the combat. But they had like
difficulties to encounter, and were in a manner as much exposed as these
miserable Roman criminals. Note, The office of an apostle was, as an
honourable, so a hard and hazardous one: "For we are made a spectacle
to the world, and to angels, and to men, v. 9. A show. We are
brought into the theatre, brought out to the public view of the world. Angels
and men are witnesses to our persecutions, sufferings, patience, and
magnanimity. They all see that we suffer for our fidelity to Christ, and how we
suffer; how great and imminent are our dangers, and how bravely we encounter
them; how sharp our sufferings, and how patiently we endure them, by the power
of divine grace and our Christian principles. Ours is hard work, but
honourable; it is hazardous, but glorious. God will have honour from us,
religion will be credited by us. The world cannot but see and wonder at our
undaunted resolution, our invincible patience and constancy.’’ And how
contentedly could they be exposed, both to sufferings and scorn, for the honour
of their Master! Note, The faithful ministers and disciples of Christ should
contentedly undergo any thing for his sake and honour. 2. He compares his own
case with that of the Corinthians: "We are fools for Christ’s sake, but
you are wise in Christ; we are weak, but you are strong; you are honourable,
but we are despised, v. 10. We are fools for Christ’s sake; such in
common account, and we are well content to be so accounted. We can pass for
fools in the world, and be despised as such, so that the wisdom of God and the
honour of the gospel may by this means be secured and displayed.’’ Note,
Faithful ministers can bear being despised, so that the wisdom of God and the
power of his grace be thereby displayed. "But you are wise in Christ.
You have the fame of being wise and learned Christians, and you do not a little
value yourselves upon it. We are under disgrace for delivering the plain truths
of the gospel, and in as plain a manner: you are in reputation for your
eloquence and human wisdom, which among many make you pass for wise men in
Christ. We are weak, but you are strong. We are suffering for Christ’s
sake’’ (so being weak plainly signifies, 2 Co. 12:10), "when you are in
easy and flourishing circumstances.’’ Note, All Christians are not alike
exposed. Some suffer greater hardships than others who are yet engaged in the
same warfare. The standard-bearers in an army are most struck at. So ministers
in a time of persecution are commonly the first and greatest sufferers. Or
else, "We pass upon the world for persons of but mean endowments, mere
striplings in Christianity; but you look upon yourselves, and are looked upon
by others, as men, as those of a much more advanced growth and confirmed
strength.’’ Note, Those are not always the greatest proficients in Christianity
who think thus of themselves, or pass for such upon others. It is but too easy
and common for self-love to commit such a mistake. The Corinthians may think
themselves, and be esteemed by others, as wiser and stronger men in Christ than
the apostles themselves. But O! how gross is the mistake!
IV. He enters into some particularities of their sufferings:
Even to this present hour; that is, after all the service we have been
doing among you and other churches, we hunger and thirst, and are naked, and
are buffeted, and have no certain dwelling-place, and labour, working with our
own hands, v. 11, 12. Nay, they were made as the filth of the world, and
the off-scouring of all things, v. 13. They were forced to labour with
their own hands to get subsistence, and had so much, and so much greater,
business to mind, that they could not attend enough to this, to get a
comfortable livelihood, but were exposed to hunger, thirst, and nakedness—many
times wanted meat, and drink, and clothes. They were driven about the world,
without having any fixed abode, any stated habitation. Poor circumstances
indeed, for the prime ministers of our Saviour’s kingdom to have no house nor
home, and to be destitute of food and raiment! But yet no poorer than his who
had not where to lay his head, Lu. 9:58. But O glorious charity and
devotion, that would carry them through all these hardships! How ardently did
they love God, how vehemently did they thirst for the salvation of souls!
Theirs was voluntary, it was pleasing poverty. They thought they had a rich
amends for all the outward good things they wanted, if they might but serve
Christ and save souls. Nay, though they were made the filth of the world,
and the off-scouring of all things. They were treated as men not fit to
live, perikatharmata.
It is reasonably thought by the critics that an allusion is here made to a
common custom of many heathen nations, to offer men in sacrifice in a time of
pestilence, or other like grievous calamity. These were ordinarily the vilest
of men, persons of the lowest rank and worst character. Thus, in the first
ages, Christians were counted the source of all public calamities, and were
sacrificed to the people’s rage, if not to appease their angry deities. And
apostles could not meet with better usage. They suffered in their persons and
characters as the very worst and vilest men, as the most proper to make such a
sacrifice: or else as the very dirt of the world, that was to be swept away:
nay, as the off-scouring of all things, the dross, the filings of all things.
They were the common-sewer into which all the reproaches of the world were to
be poured. To be the off-scouring of any thing is bad, but what is it to be the
off-scouring of all things! How much did the apostles resemble their Master, and
fill up that which was behind of his afflictions, for his body’s sake, which is
the church! Col. 1:24. They suffered for him, and they suffered after his
example. Thus poor and despised was he in his life and ministry. And every one
who would be faithful in Christ Jesus must prepare for the same poverty and
contempt. Note, Those may be very dear to God, and honourable in his esteem,
whom men may think unworthy to live, and use and scorn as the very dirt and
refuse of the world. God seeth not as man seeth, 1 Sa. 16:7.
V. We have here the apostles’ behaviour under all; and the
return they made for this mal-treatment: Being reviled, we bless; being
persecuted, we suffer it; being defamed, we entreat, v. 12, 13. They
returned blessings for reproaches, and entreaties and kind exhortations for the
rudest slanders and defamation, and were patient under the sharpest
persecutions. Note, The disciples of Christ, and especially his ministers,
should hold fast their integrity, and keep a good conscience, whatever
opposition of hardships they meet with from the world. Whatever they suffer
from men, they must follow the example, and fulfil the will and precepts, of
their Lord. They must be content, with him and for him, to be despised and
abused.
Verses 14-16
Here Paul challenges their regard to him as their father. He
tells them, 1. That what he had written was not for their reproach, but
admonition; not with the gall of an enemy, but the bowels of a father (v. 14): I
write not to shame you, but as my beloved children I warn you. Note, In
reproving for sin, we should have a tender regard to the reputation, as well as
the reformation, of the sinner. We should aim to distinguish between them and
their sins, and take care not to discover any spite against them ourselves, nor
expose them to contempt and reproach in the world. Reproofs that expose
commonly do but exasperate, when those that kindly and affectionately warn are
likely to reform. When the affections of a father mingle with the admonitions
of a minister, it is to be hoped that they may at once melt and mend; but to
lash like an enemy or executioner will provoke and render obstinate. To expose
to open shame is but the way to render shameless. 2. He shows them upon what
foundation he claimed paternal relation to them, and called them his sons. They
might have other pedagogues or instructors, but he was their father; for in
Christ Jesus he had begotten them by the gospel, v. 15. They were made
Christians by his ministry. He had laid the foundation of a church among them.
Others could only build upon it. Whatever other teachers they had, he was their
spiritual father. He first brought them off from pagan idolatry to the faith of
the gospel and the worship of the true and living God. He was the instrument of
their new birth, and therefore claimed the relation of a father to them, and
felt the bowels of a father towards them. Note, There commonly is, and always
ought to be, an endeared affection between faithful ministers and those they
beget in Christ Jesus through the gospel. They should love like parents and
children. 3. We have here the special advice he urges on them: Wherefore I
beseech you be you followers of me, v. 16. This he elsewhere explains and
limits (ch. 11:1): "Be you followers of me, as I also am of Christ.
Follow me as far as I follow Christ. Come up as close as you can to my example
in those instances wherein I endeavour to copy after his pattern. Be my
disciples, as far as I manifest myself to be a faithful minister and disciple
of Christ, and no further. I would not have you be my disciples, but his. But I
hope I have approved myself a faithful steward of the mysteries of Christ, and
a faithful servant of my master Christ; so far follow me, and tread in my
steps.’’ Note, Ministers should so live that their people may take pattern from
them, and live after their copy. They should guide them by their lives as well
as their lips, go before them in the way to heaven, and not content themselves
with pointing it out. Note, As ministers are to set a pattern, others must take
it. They should follow them as far as they are satisfied that they follow
Christ in faith and practice.
Verses 17-21
Here, I. He tells them of his having sent Timothy to them, to
bring them into remembrance of his ways in Christ, as he taught every where in
every church (v. 17)—to remind them of his ways in Christ, to refresh their
memory as to his preaching and practice, what he taught, and how he lived among
them. Note, Those who have had ever so good teaching are apt to forget, and
need to have their memories refreshed. The same truth, taught over again, if it
give no new light, may make new and quicker impression. He also lets them know
that his teaching was the same every where, and in every church. He had
not one doctrine for one place and people, and another for another. He kept
close to his instructions. What he received of the Lord, that he delivered,
ch. 11:23. This was the gospel revelation, which was the equal concern of all
men, and did not very from itself. He therefore taught the same things in every
church, and lived after the same manner in all times and places. Note, The
truth of Christ is one and invariable. What one apostle taught every one
taught. What one apostle taught at one time and in one place, he taught at all
times and in all places. Christians may mistake and differ in their
apprehensions, but Christ and Christian truth are the same yesterday, today,
and for ever, Heb. 13:8. To render their regard to Timothy the greater, he
gives them his character. He was his beloved son, a spiritual child of
his, as well as themselves. Note, Spiritual brotherhood should engage affection
as well as what is common and natural. The children of one father should have
one heart. But he adds, "He is faithful in the Lord—trustworthy, as
one that feared the Lord. He will be faithful in the particular office he has
now received of the Lord, the particular errand on which he comes; not only
from me, but from Christ. He knows what I have taught, and what my conversation
has been in all places, and, you may depend upon it, he will make a faithful
report.’’ Note, It is a great commendation of any minister that he is faithful
in the Lord, faithful to his soul, to his light, to his trust from God; this
must go a great way in procuring regard to his message with those that fear
God.
II. He rebukes the vanity of those who imagined he would not
come to them, by letting them know this was his purpose, though he had sent
Timothy: "I will come to you shortly, though some of you are so
vain as to think I will not.’’ But he adds, if the Lord will. It seems,
as to the common events of life, apostles knew no more than other men, nor were
they in these points under inspiration. For, had the apostle certainly known
the mind of God in this matter, he would not have expressed himself with this
certainty. But he sets a good example to us in it. Note, All our purposes must
be formed with a dependence on Providence, and a reserve for the overruling
purposes of God. If the Lord will, we shall live, and do this and that,
Jam. 4:15.
III. He lets them know what would follow upon his coming to
them: I will know, not the speech of those that are puffed up, but the
power, v. 19. He would bring the great pretenders among them to a trial,
would know what they were, not by their rhetoric or philosophy, but by the
authority and efficacy of what they taught, whether they could confirm it by
miraculous operations, and whether it was accompanied with divine influences
and saving effects on the minds of men. For, adds he, the kingdom of God is
not in word, but in power. It is not set up, nor propagated, nor
established, in the hearts of men, by plausible reasonings nor florid
discourses, but by the external power of the Holy Spirit in miraculous
operations at first, and the powerful influence of divine truth on the minds
and manners of men. Note, It is a good way in the general to judge of a
preacher’s doctrine, to see whether the effects of it upon men’s hearts to be
truly divine. That is most likely to come from God which in its own nature is
most fit, and in event is found to produce most likeness to God, to spread
piety and virtue, to change men’s hearts and mend their manners.
IV. He puts it to their choice how he should come among
them, whether with a rod or in love and the spirit of meekness (v. 21);
that is, according as they were they would find him. If they continued perverse
among themselves and with him, it would be necessary to come with a rod; that
is, to exert his apostolical power in chastising them, by making some examples,
and inflicting some diseases and corporal punishments, or by other censures for
their faults. Note, Stubborn offenders must be used with severity. In families,
in Christian communities, paternal pity and tenderness, Christian love and
compassion, will sometimes force the use of the rod. But this is far from being
desirable, if it may be prevented. And therefore the apostle adds that it was
in their own option whether he should come with a rod or in a quite different
disposition and manner: Or in love and the spirit of meekness. As much
as if he had said, "Take warning, cease your unchristian feuds, rectify
the abuses among you, and return to your duty, and you shall find me as gentle
and benign as you can with. It will be a force upon my inclination to proceed
with severity. I had rather come and display the tenderness of a father among
you than assert his authority. Do but your duty, and you have no reason to
avoid my presence.’’ Note, It is a happy temper in a minister to have the
spirit of love and meekness predominant, and yet to maintain his just
authority.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
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