Here now it is required among the dispensers, that a man be found faithful.

“"Moreover it is required in stewards, that a man be found faithful:" that is, that he do not appropriate to himself his master's goods, that he do not as a master lay claim for himself but administer as a steward. For a steward's part is to administer well the things committed to his charge: not to say that his master's things are his own; but, on the contrary, that his own are his master's. Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master's goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, "Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?" Unto Cornelius also he saith, "We also are men of like passions with you:" and unto Christ Himself, "Lo, we have left all, and followed Thee." And Paul, no less, when he had said, "I labored more abundantly than they all," added, "yet not I, but the grace of God which was with me." Elsewhere also, setting himself strongly against the same persons, he said, "For what hast thou which thou didst not receive?" "For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord's. Wherefore, when necessity calls, do thou lay down this also. But if thou dostest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward." "And how is it possible, when God calls, to resist?" Well, that is just what I say too: and on this account do I chiefly admire the loving-kindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in by thee unwillingly, that thou mayest have a reward besides. For instance, He can take away life without thy consent; but His will is to do so with thy consent, that thou mayest say with Paul, "I die daily." He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense. He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee. Seest thou God's mercy to man? Seest thou our own brutish stupidity? What if thou art come to great dignity, and hast at any time obtained some office of Church government? Be not high-minded. Thou hast not acquired the glory, but God hath put it on thee. As if it were another's, therefore, use it sparingly; neither abusing it nor using it upon unsuitable things, nor puffed up, nor appropriating it unto thyself; but esteem thyself to be poor and inglorious. For never,-hadst thou been entrusted with a king's purple to keep,-never would it have become thee to abuse the robe and spoil it, but with the more exactness to keep it for the giver. Is utterance given thee? Be not puffed up; be not arrogant; for the gracious gift is not thine. Be not grudging about thy Master's good, but distribute them among thy fellow-servants; and neither be thou elated with these things as if they were thine own, nor be sparing as to the distribution of them. Again, if thou hast children, they are God's which thou hast. If such be thy thought, thou wilt both be thankful for having them, and if bereft thou wilt not take it hard. Such was Job when he said, "The Lord gave, the Lord hath taken away." For we have all things from Christ. Both existence itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For "we are sojourners and pilgrims." And all this about "mine," and "thine," is bare words only, and doth not stand for things. For if thou do but say the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator's; and so art thou too thyself, who hast framed it; and all other things also. But supposing the use to be thine, even this is uncertain, not on account of death alone, but also before death, because of the instability of things.”

“Above, the Apostle rebuked the Corinthians for this, that they gloried in certain ministers; but here he rebukes them because they despised other ministers. And concerning this he does two things. First, he rebukes their fault; second, he presses toward their correction, at "not to confound you." Concerning the first he does two things. First, he rebukes their rashness, by which they judged wrongly concerning the ministers; second, he rebukes their elation, by which they despised the ministers of Christ, at "but this, brothers." Concerning the first he does two things. First, he shows what must be firmly held concerning the ministers of Christ; second, that they must not be rashly judged concerning them, at "here now it is sought among stewards." He says therefore first: I said that none of you ought to glory in men, yet each of you ought to recognize the authority of our office, to which it pertains that we are mediators between Christ, whom we serve — to which it pertains what he says, "so let a man esteem us as ministers of Christ," Is. LXI, v. 6: "you shall be called priests of God, it shall be said to you, ministers of our God" — and among his members, who are the faithful of the Church, to whom they dispense the gifts of Christ, to which it pertains what is added, "and stewards of the mysteries of God," that is, of his secrets, which indeed are his spiritual teachings, according to that below XIV, 2: "it is the spirit that speaks mysteries"; or also the ecclesiastical sacraments, in which the divine power more secretly works salvation. Hence also in the form of the consecration of the Eucharist it is said: "the mystery of faith." It pertains, therefore, to the office of the prelates of the Church, that in the governing of their subjects they desire to serve Christ alone, for love of whom they feed his sheep, according to that in Jn., last chapter: "if you love me, feed my sheep." It pertains also to them, that they dispense divine things to the people, according to that below IX, 17: "a dispensation has been entrusted to me"; and according to this they are mediators between Christ and the people, according to that Deut. V, 5: "I was the go-between, and stood between God and you at that time." But this estimation concerning the prelates of the Church is necessary for the salvation of the faithful; for unless they recognized them as ministers of Christ, they would not obey them as they would Christ, according to that Gal. IV, 14: "you received me as an angel of God, as Jesus Christ." Again, if they did not recognize them as stewards, they would refuse to receive gifts from them, against what the same Apostle says II Cor. II, 10: "what I have forgiven, if I have forgiven anything, I have forgiven it for your sake in the person of Christ." Then when he says "here now it is sought among stewards," he shows, concerning the ministers of Christ, that they ought not to be rashly judged. And concerning this he does three things. First, he sets down a certain thing by which they are busy judging concerning the fidelity of the ministers; second, he shows that he does not care about this judgment, but reserves it to God, at "but to me it is a very small thing"; third, he concludes with a prohibition of rash judgment, at "therefore do not." Concerning the first it must be considered that, of the ministers and stewards of Christ, some are faithful, some unfaithful. Unfaithful stewards are those who, in dispensing the divine ministries, do not intend the benefit of the people, and the honor of Christ, and the benefit of his members, according to that Lk. XVI, v. 11: "you have not been faithful in the unjust mammon." But faithful are those who in all things intend the honor of God, and the benefit of his members, according to that Lk. XII, 42: "who, do you suppose, is the faithful and prudent servant, whom the lord has set over his household?" But who are faithful will be made manifest in the future by divine judgment. But the Corinthians rashly wished to discuss which stewards were faithful or unfaithful. And this is what he says: "here," that is, among you, "now," that is, at the present time, "it is sought," that is, it is discussed, "that someone," that is, some one, "be found faithful among the stewards." For they judged that many were unfaithful, scarcely thinking any man to be faithful, according to that Prov. XX, 6: "many men are called merciful, but who shall find a faithful man?" Then when he says "but to me it is a very small thing," he shows that he reckons this judgment as nothing, and concerning this he does three things. First, he sets down that he does not care to be judged by others concerning this, saying "but to me," who am the least among the stewards, "it is a very small thing," that is, I reckon it a very small good, "that I be judged by you," namely, to be faithful or unfaithful. And lest they should think these things were said by the Apostle in contempt of them, as if he despised their judgment, as though they were persons of no worth, he adds "or by human understanding," which is the day of man, according to that Jn. XI, 9: "he who walks in the day does not stumble, because he sees the light of this world." Or, to the letter, "or by the human day," that is, by the understanding of those judging in this time — as if he were saying: I care little for the judgment of you, or of whatsoever men. Jer. XVII, 16: "I have not desired the day of man, you know." But it must be known that one ought to care about the judgment of men in two ways. In one way, as regards others, who from their good are either edified or scandalized, and thus the saints hold it not as a very small thing, but as a great thing, to be judged by men, since the Lord says Matth. V, 16: "let them see your good works, and glorify your Father who is in heaven." In another way, as regards themselves, and thus they do not care much, because they do not desire human glory, according to that I Thess. II, 6: "nor seeking glory from men, neither anything from you, nor from others." Nor do they fear the reproach of man, according to that Is. LI, 7: "do not fear the reproach of men, and do not be afraid of their blasphemies." Hence the Apostle pointedly says "but to me," etc., that is, as far as it pertains to me — yet this is not as nothing, but as a very small thing, because temporal goods, among which good repute is counted, are not no goods at all, but the smallest goods, as Augustine says in the book On Free Will. Hence also Wis. VII, 9: "all gold in comparison with her is a little sand." Second, he shows that he does not presume to judge even himself, saying "but neither do I judge my own self." But this seems to be against what is said below XI, 31: "if we judged ourselves, we would certainly not be judged." Each one, therefore, ought to judge himself. But it must be known that by the judgment of examination, of which the Apostle here speaks, each one ought to judge himself, according to that Ps. LXXVI, 7: "I was exercising myself, and I swept my spirit"; and likewise by the judgment of condemnation and reproof in manifest evils, according to that Job XIII, 15: "I will argue my ways before him"; but by the judgment of absolution no one ought to presume to judge himself innocent; hence it is said Job IX, 20: "if I wish to justify myself, my own mouth will condemn me; if I consider myself innocent, it will prove me perverse." He assigns the reason for this, saying "I am conscious of nothing to myself," that is, I do not have consciousness of any mortal sin, according to that Job XXVII, 6: "neither does my heart reprove me in all my life." "But I am not hereby justified," that is, this does not suffice for me to pronounce myself just, because there can be certain sins hidden in me, of which I am ignorant, according to that Ps.: "who understands his faults?" And Job ch. IX, 21 it is said: "and if I be simple, this very thing my soul will not know." Third, he concludes to whom this judgment is reserved, saying "but he who judges me is the Lord," that is, it pertains to God alone to judge whether I am a faithful minister or not; for this pertains to the intention of the heart, which God alone can weigh, according to that Prov. XVI, 2: "the Lord is the weigher of spirits." And Jer. XVII, 9: "the heart of man is perverse and unsearchable, who shall know it? I the Lord, trying the reins and searching the hearts." Then when he says "therefore do not," etc., he concludes with a prohibition of rash judgment, and concerning this he does three things. First, he forbids forestalling the divine judgment, saying: therefore, by my example, who neither judge myself, nor care to be judged by others, but reserve my judgment to God, "do not judge before the time," because, as it is said Eccl. ch. VIII, 6, "for every matter there is a time and an opportunity." "Until the Lord come," namely to judge, according to that Is. III, v. 14: "the Lord will come to judgment with the elders of his people." Hence also the Lord said Matth. VII, 1: "do not judge." But this must be understood of hidden things; but to judge concerning manifest things has been committed by God to men, according to that Deut. I, 16: "hear them, and judge what is just." For some things are manifest not only through the evidence of the deed, as notorious things, but also on account of confession, or the proof of witnesses. But hidden things God reserves to his own judgment. But hidden to us are those things which lie hidden in the heart, or also which are done in secret, and concerning these it is said in Ps. IV, 5: "the things you say in your hearts, be pricked with compunction in your chambers." Hence man indeed is a rash judge concerning these things, like a delegated judge, who exceeds the form of his commission by judging a case not committed to him. It is, therefore, a rash judgment, when someone judges concerning doubtful things. But it is perverse, when he pronounces a false judgment. And although one ought not to judge concerning persons, for instance that someone judge a man to be evil who is good, nevertheless it is much more grave that judgment be perverted concerning the things themselves, for instance if someone should say that virginity is evil, and fornication good. Against which it is said Is. V, 20: "woe to you who call good evil, and evil good." Second, he describes the perfection of the future divine judgment, saying "who," namely the Lord coming to judge, "will illuminate the hidden things of darkness," that is, he will make lucid and manifest those things which were done secretly in darkness. "And will manifest the counsels of hearts," that is, all the hidden things of the heart, according to that Job XII, 22: "who reveals hidden things out of darkness, and brings the shadow of death into light." And Zeph. I, 12: "I will search Jerusalem with lamps." This indeed must be understood both of good things, and of evil things, which have not been covered through penance, according to that Ps. XXXI, v. 1: "blessed are they whose iniquities are forgiven, and whose sins are covered." Third, he sets down the fruit which the good will carry away from the divine judgment, saying "and then praise will be to each one" — namely of the good — "from God." And this praise indeed will be true, because God can neither be deceived, nor deceive. Rom. II, 29: "whose praise is not from men, but from God." II Cor. X, 18: "for not he who commends himself is approved, but he whom God commends."”

“Moreover, it is required in stewards that a man be found faithful. You have been called from the study of wisdom and human eloquence to the simple and lowly teaching of Christ, so as not to dispute whether Paul or Apollos is the wiser or the more eloquent; and I have said that both of us are stewards of this teaching. Perchance, as you are always ready to draw comparisons between us, you will now begin to dispute about our stewardship, and ask, as men will, which of us is the more faithful in his office of preacher. Many of you say that Paul is the more faithful and more powerful, but Apollos more eloquent Each will boast of his own teacher, and say that he is better and more faithful than we. Therefore to cut away all occasion for comparison let me tell you that I care nothing for the judgment of you or of any other man, but for God’s alone. So says Theophylact, following Chrysostom. Digitized by v^,ooQle 72 FIRST EPISTLE TO THE The chief quality required in a steward is faithfulness. S. Paul alludes to the words of Christ: “Who then is a faithful and wise steward?” (S. Luke xii. 42). Theophylact says : "He is faithful if he does not regard Jus master’s goods as his own , if he does not treat them as if he were owner of them } but distribute them as another’s and his master’s: if he does not speak of them as his own , but on the contrary say that what is his own belongs to his master So, too, is a teacher or preacher faithful who does not seek his own glory, but the glory of God and the conversion of souls, and do all he can to forward those two objects, not only by his preaching, but also by a perfect example of a holy life”

“Moreover, it is required in stewards,.... Upon mentioning that part of the character of Gospel preachers, as stewards, the apostle is put in mind of, and so points out that which is principally necessary in such persons: as, that a man be found faithful; to the trust reposed in him; to his Lord and master that has appointed him to this office; and to the souls that are under his care: and then may a minister be said to be so, and which is his greatest glory, when he preaches the pure Gospel of Christ without any human mixtures, the doctrines and inventions of men; and the whole Gospel, declaring all the counsel of God, keeping back nothing which may be profitable to souls; when he seeks not to please men, but God; and not his own glory, and the applause of men, but the honour of Christ, and the good of souls: and such a faithful steward was the apostle himself.”

“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.”