Bible Commentaries
1 Corinthians 4

Verse 1

1Co 4:1

1 Corinthians 4:1

Let a man so account of us, as of ministers of Christ,— Paul returns to the question, in what esteem the inspired teachers of the gospel should be held. Let all esteem them as servants, underworkers of Christ to whom has been commit­ted the things heretofore unrevealed, to be made known by them to men.

and stewards of the mysteries of God.—The office of a stew­ard is to receive from the master and distribute as he directs. Of themselves, and apart from Christ, they had nothing, and could give nothing.

Verses 1-5

1Co 4:1-5

THE PROPER ESTIMATE OF PREACHERS

1 Corinthians 4:1-5

1 Corinthians 4:1 Let a man so account - Regard or consider. That is, let every man regard us properly as ministers and stewards, not as party builders. of us, ­ The apostles or inspired men, but in the context it is probably limited to Paul, Apollos, and Cephas (Peter) whose names have been figuratively used to designate the divisive heads of parties (1 Corinthians 1:12-13; 1 Corinthians 3:22). as of the ministers of Christ, - Not Paul’s usual word for minister (as in 1 Corinthians 3:5) but one which means an attendant or servant who had submitted himself to carry out the will or work of the owner. Thus they were not to be viewed as masters (party leaders) to whom others owed allegiance but rather as servants who had been entrusted with a service to render - messengers with a message to proclaim. and stewards - Managers (Goodspeed). Men into whose hands the property of another had been entrusted. Since the property was not his own, he had to ac­ count for his use and disposal of it (Luke 16:1-2). of the mysteries of God. ­ Authorized to distribute the secret truths of God (Goodspeed). They were stewards of the gospel, dispensers of the truth which for ages past had been hidden in the mind of God but was now revealed by the Spirit through chosen men, Paul, Apollos, and Peter being among them (Ephesians 3:1-6).

1 Corinthians 4:2 Moreover it is required in stewards, - Now it is required that those who have been given a trust (NIV). The qualifications of honesty and fidelity are both sought and expected in those appointed to a trust. that a man be found faithful. - that one be found trustworthy (NASV). Fidelity is expected in anyone who has been put in charge of material things. How much more then of the apostles who had been entrusted with the gospel, the divine mystery of God (1 Corinthians 4:1). This is to say that the messengers of heavenly truth are not exempt from the rule of fidelity. Paul proved faithful to his charge (Acts 20:20-21; 2 Timothy 4:6-8), and so should every minister of the gospel, every teacher of the word, every leader in the church, and every member of the body of Christ (1 Peter 4:10). Into our hands (into our stewardship) has been placed the gospel message, that is, it was delivered to us by the apostles and we have the charge to deliver it to others (2 Timothy 2:2; 2 Timothy 4:2), and unless we are faithful to proclaim it unto the uttermost men will die in darkness, with no hope of eternal life (Ephesians 2:12), and their blood, the loss of their souls, will be required at our hands (Ezekiel 33:1-9; Acts 20:26).

1 Corinthians 4:3 But with me it is a very small thing - Not a non-existent thing but one that amounted to very little. This is not said in arrogance as, "I do not care what people think of me," but rather that it was a small concern in com­ parison to the Lord’s judgment (1 Corinthians 4:5). He was God’s steward and it was to Him that he must ultimately account. N a human court delivers the final verdict. And it is the final verdict with which Paul is concerned. that I should be judged of you, - that I should be examined by you (NASV). If a distinction is to be made in this and man’s judgment (which follows) then this has reference to Christians. The judgment is that of a preliminary investigation, not that of passing final sentence as in 1 Corinthians 4:5. However, the examination is in view of either exoneration or condemnation. or of man’s judgment: Any human court (RSV). Literally any human day, a difficult expression. It probably means any examination by a human tribunal in man’s day that is, man’s day of judgment in contrast with God’s day. Paul could not be swayed in the fidelity of his stewardship by any kind of examination by man. yea, I judge not mine own self. - Even his own judgment did not settle matters with him. He would stand or fall by his Master’s judgment alone (Romans 14:3). This (along with the next verse.) is a death blow to subjectivism (personal experience) as an evidence of pardon, the means by which one determines his stand before God. Those who say, "I know I am saved because I feel it in my soul," are judging themselves by their subjective feelings - that is, they are approving themselves, the exact opposite of what Paul here says. The problem here lies in confusing the cause and the effect. Does the knowledge (of pardon and acceptance with God) pro­ duce the feeling or does the feeling produce the knowledge? Obviously the former (the cause) produces the latter (the effect). But subjectivism reverses this: it proves the knowledge by the effect. But God, not one’s feelings, is the judge. If He judges one right, he is right; if He judges one wrong, regardless of how he may feel or what his own judgment might be, he is wrong. Thus our knowledge of pardon (and acceptance) must be based upon what the Bible teaches and not upon how we feel.

1 Corinthians 4:4 For I know nothing by myself; - For I know nothing against myself (ASV). In his self-examination he could find nothing in which his trust as a steward in the mysteries of God had been violated (see v. 1). yet am I not hereby justified: - But that doesn’t make me righteous (Beck). He had learned long before that one might sin, even persecute the church of God (Acts 26:9; 1 Timothy 1:15), with the approval of conscience (Acts 23:1). The conscience has a vital role to play in the Christian’s life, but that role is not to determine right and ~’Tong. Its function is to commend when one is true to what he believes is right and to condemn when he does what he believes is wrong. Right and wrong are determined by God, not by man’s conscience. Thus no one is right merely because he believes he is right (see note on v. 3). but he that judgeth me is the Lord. - It is the Lord who examines me (Beck). The Lord investigates my life, my work, my stewardship, and He will make the determination and disposition. That is, He will acquit (justify) or condemn me. It is a fortunate day in the life of any man when he resigns himself absolutely to the judgment of God. He simply says, "God is right and He will do right."

1 Corinthians 4:5 Therefore judge nothing So do not pass premature judgment (BV). The word judge is not the same here as in 1 Corinthians 4:3-4. There it is a preliminary examination; here it is the passing of the final verdict. When they followed a teacher as a party leader they were thereby judging him superior and all others inferior. before the time, - Before the day appointed by the Lord (Acts 17:31), the judgment day, the day when all will be brought before the judge of all the earth. All judgment is not wrong Un. 7:24), but it is wrong to pass final sentence on God’s stewards before the heart’s desires and secrets are known, before all the deeds of life are done, before one’s work has been tried (1 Corinthians 3:13-15), and before all the evidences (hidden things) are in. And all these man cannot know: hence, he simply cannot know enough to pass the final sentence. This judgment must be left to God alone: for His examination alone can provide the minute details, all the circumstances and all the results, that go into the final judgment. until the Lord come, - Christ’s second coming, the appointed day of judgment (Acts 17:31; Matthew 25:31-46). who both will bring to light the hidden things of darkness, Who will bring to light the things now hidden in darkness (RSV). Nothing will escape His examination (Hebrews 4:13), not even the secret thoughts of the heart (Ecclesiastes 12:13) nor idle words (Matthew 12:36). and will make manifest the counsels of the hearts: The thoughts and intents of the heart will be revealed. God knows, not only man’s deeds, but the motives back of them as welL and then shall every man have praise of God. - Then, and only then, can one be truly judged. Thus only God can properly reward or praise. He will not praise only party leaders, but every man who has been faithful in his stewardship.

Verse 2

1Co 4:2

1 Corinthians 4:2

Here, moreover, it is required in stewards, that a man be found faithful.—God entrusted to the inspired men the truths he revealed to them through the Spirit. These truths were given to them to be taught to others for their salvation and edification. They were entrusted with the great spiritual truths brought to light in Christ Jesus for the salvation of the world. So Peter tells the Corinthians: “According as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God.” (1 Peter 4:10). Paul says: “For the bishop must be blameless, as God’s steward.” And Luke (1 Corinthians 16:1-12) gives an account of the unjust steward who was not honest in the use of the master’s goods. So it is important that those entrusted as stewards with the truth of God should be honest and faithful in teaching to the world all that God has revealed for the salvation of the world. Not to teach all God’s commands is to leave the world in condemna­tion with its blood on the stewards who failed to teach the truths God committed to them. So Paul, to the elders at Ephesus, in leaving them, said: “Wherefore I testify unto you this day, that I am pure from the blood of all men. For I shrank not from declaring unto you the whole counsel of God.” (Acts 20:26-27). Paul was an honest steward, dis­tributing to others what God had entrusted to him for their good.

Teachers today are in a limited sense stewards of God to deliver his teaching to the world. He who refuses to teach the whole will of God is dishonest toward God and unfaithful to man. [Nothing short of an unswerving adherence to the sim­ple gospel of Christ is divinely regarded as filling the required measure of this faithfulness as may be seen by the following exhortation: “And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” (2 Timothy 2:2). “Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.” (1 Timothy 4:16).]

Verse 3

1Co 4:3

1 Corinthians 4:3

But with me it is a very small thing that I should be judged of you,—[It was a matter of little concern to Paul that he should be judged by any of the Corinthians as to his faith fulness or unfaithfulness. His responsibility was not to them. They had not sent him; he was not their steward.]

or of man’s judgment: yea, I judge not mine own self.—He leaves all to the judgment of God. He had no standard by which to judge himself save by the will of God.

Verse 4

1Co 4:4

1 Corinthians 4:4

For I know nothing against myself;—He was conscious of no failure to do his duty as a minister of God.

yet am I not hereby justified:—His failure to know anything against himself did not make it sure that he was guilt­less.

but he that judgeth me is the Lord.—God might know something against him even if his own heart did not condemn him. John said: “Hereby shall we know that we are of the truth, and shall assure our heart before him: because if our heart condemn us, God is greater than our heart, [and will make our condemnation the greater], and knoweth all things. Beloved, if our heart condemn us not, we have boldness to­ward God [that he will not condemn us].” (1 John 3:19-21). So Paul here, while knowing nothing against himself gives him hope, it does not make it certain that God will not see something wrong in him and condemn him.

Verse 5

1Co 4:5

1 Corinthians 4:5

Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of dark­ness,—Wait for the Lord’s judgment when he will bring to light all things now hidden in darkness.

and make manifest the counsels of the hearts; and then shall each man have his praise from God.—He will then open to view the secret motives of the heart and then every man, faithful as a steward, shall have the praise of God. Paul had confidence that God would justify him and Apollos in all the things over which the Corinthians had divided and for which they had been condemned. This does not mean that men should not test themselves by the word of God by which God will judge them.

Verse 6

1Co 4:6

1 Corinthians 4:6

Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written;—This was said to impress upon them that in their esteem for teachers they should not follow them further than they do the will of God as it is written. Bishop Pierce paraphrases the verse thus: “I have made use of my own and Apollos’ name in my arguments against your divisions, because I would spare to name those teachers among you who are guilty of making and leading parties, that in us you might learn not to follow any one with a party.” Paul and Apollos did not make the parties. Other ambitious men fomented the parties and used the names of Apollos and Paul to do it.

that no one of you be puffed up for the one against the oth­er.—This may mean that the division was not concerning Paul, Apollos, or Peter; but that he had used their names to show the evil of following men. If it was not right to follow them, much less the uninspired men.

Verses 6-7

1Co 4:6-7

NO CAUSE FOR BOASTING

1Co 4:6-7

1 Corinthians 4:6 And these things, - Things pertaining to division and the party leaders, as discussed from 1 Corinthians 1:10 to 1 Corinthians 4:5. brethren, The Christians at Corinth. Its insertion here seems to have special significance, probably to emphasize, in view of what he is about to say, the fact that they are one family, and families should not be divided into factions. I have in a figure transferred I have figuratively applied (NASV) or by using us as an illustration (Goodspeed). To myself and to Apollos for your sakes;--That is, he had used his name and that of Apollos (1 Corinthians 1:12-13; 1 Corinthians 3:3-8) to represent the party leaders rather than to name the partisans. But if it was wrong to belong to or call themselves after Paul and Apollos, then even the most immature among them could correctly conclude that it would be wrong in the case of all other leaders or teachers. Unfortunately modern religious leaders have chosen to ignore these instructions and continue to follow men and build party churches. that ye might learn in us - Paul and Apolios. "So that you might learn the lesson" (Williams) at our expense and thus permit me to spare the feelings of those who may have in­ nocently fallen victim to following men instead of the Scriptures. not to think of men above that which is written, - Not to go beyond the things which are written (ASV). The point here is that no one should esteem men above or follow them beyond what the Scriptures teach. Teachers (especially the apostles) were vital in God’s scheme (1 Corinthians 1:21; Romans 10:14-17), but a faithful steward (see vv. 1-2) will always preach the word (2 Timothy 4:2) and urge all to follow it. His message will be, "To the law and to the testimony" (Isaiah 8:20) for every article of faith and practice. If all would heed these instructions and never esteem men, their philosophies, their leadership, their rules, their organizations, above or follow them beyond the Scriptures, it would be the end of human creeds and their fruits, denominationalism (and all other forms of division). That which is written, that which the HS has revealed to us in the in­ spired word, would then become the fundamental limits of every act of faith and duty (cf. 2 Timothy 3:16-17; 1 Peter 4:11; 1 Thessalonians 5:21). All division, whether ancient or modem, starts with a departure from the holy Scriptures and ends up making man, rather than the Scriptures, the pattern of belief and conduct. that no one of you be puffed up - Arrogant, self-conceited, or blown up like a balloon. As 1 Corinthians 4:7 shows, there is no justification in anyone for inflated pride. for one against another. - Favoring one teacher over another (to the extent that he is made a party leader). This is precisely the result of those who follow a party line. Taking a stand for one (e.g., Paul) necessitates taking a stand against all others (e.g., Apollos, Peter, etc.). The spirit of inclusion and exclusion herein manifested is the very heart and soul of division.

1 Corinthians 4:7 --For who maketh thee to differ from another? - A rhetorical question which demands the answer, "No one." It connects with v. 6 and shows that no one has a cause to be puffed up as though he and his party leader were superior to others because they had by their own merit, work, wisdom, or power attained to a higher or more gifted position. In the final analysis, no one has anything but that which has been given to him by God. Thus each man is what he is and has what he has by the grace of God. Paul is not denying that the Corinthians (and in principle all others) had different talents, abilities, opportunities, and gifts; his point is that all distinctions, whether by nature or by a miraculous event come from God (cf. 1 Corinthians 12:7-9; Psalms 75:7; Deuteronomy 8:18). Even knowledge of God’s will must come by revelation rather than human wisdom (1 Corinthians 1:18 to 1 Corinthians 2:16). This leaves man with nothing to brag about - nothing over which to be puffed up. and what hast thou that thou didst not receive? ­ What do you have that you did not receive? (NIV). Nothing, absolutely nothing. The boasting might have been justified if the distinction had resulted from human work or wisdom. now if thou didst receive it, - If it was a gift to you from God rather than attained by your own work and worth. why dost thou glory, - Why do you brag, boast, be puffed up for one against another, or exalt yourself above others? No one is more than God made him. as if thou hadst not received it? - As if it was your own attainment rather than the gift of God (d. Luke 17:10).

Verse 7

1Co 4:7

1 Corinthians 4:7

For who maketh thee to differ?—Who made them leaders of parties arrayed one against another? [This glorification and depreciation of rival teachers sprang from unwarrantable arrogance. It involved a claim to superiority, and a right to sit in judgment, which they did not possess.]

and what hast thou that thou didst not receive?—What did they have in the way of gifts and knowledge that they did not receive from those to whom God gave his Spirit?

but if thou didst receive it, why dost thou glory as if thou hadst not received it?—If they received it from the apostles, why did they boast and set themselves against them, and set themselves as leaders as though they had not received it from those whom they now oppose?

Verse 8

1Co 4:8

1 Corinthians 4:8

Already are ye filled, already ye are become rich, ye have come to reign without us:—In this he reproaches them for their assumption of worldly wisdom. They acted as though they were already filled of all the good things of earth, had become rich in spiritual things, and were reigning as kings without those from whom they had received all they had from Christ. [The strong irony in these expressions, taken in con­nection with what he had already said, must have stung them to the heart. For there is a striking contrast between the comfortable, full-fed, self-satisfied Corinthians and the depres­sion and the scorn in the midst of which the apostles lived. It is not an unusual thing for many people to forget, if not de­spise, the men through whom they were brought to the knowledge of the truth; and take up others to whom, in things of God, they owe nothing.]

yea and I would that ye did reign, that we also might reign with you.—He would have rejoiced at their reigning as real kings and priests of the Lord that those who had converted them and had bestowed on them all the real good they pos­sessed might reign with them instead of suffering want and persecution as they were then suffering.

Verses 8-13

1Co 4:8-13

A SARCASTIC REBUKE

1 Corinthians 4:8-13

1 Corinthians 4:8-13 To be understood, this section must be seen as bitter irony, contrasting the claims of those puffed up one against the other (v. 6) with the apostles, through whom the revelation of God’s will had been delivered. In sarcastic terms he exalts the partisans to the position of knowing everything, having everything, and ruling over others as lords while the apostles must depend upon the HS for their knowledge, have no material possessions, and who were servants in their Master’s house. The partisans had far outstripped the apostles in importance, in position, and in power - they were receiving all the benefits while the apostles were suffering all the indignities. This cutting sarcasm must have had a sharp edge with them: for he had already shown (1 Corinthians 1:18 to 1 Corinthians 2:16) that all anyone could know about the will of God, all the knowledge he could have of the Christian system, had to come by revelation given through the apostles. Yet they had positioned themselves on thrones without the benefit of apostolic authority - that is, they had no revelation for the formation of parties over which they ruled as lords. Thus they reigned without the apostles. The conclusion is clear: all party leaders must rule without the benefit of divine revelation (indeed, against the condemnation of revelation).

1 Corinthians 4:8 Now ye are full, - You are already filled (NASV). Ironically addressed to those who were puffed up for the one against others (v. 6). They were satiated, filled to satisfaction. Their knowledge was complete (by their own wisdom) while the apostles were fools (v. 10). They had arrived in contrast with the apostles who had not yet apprehended (Philippians 3:13). now ye are rich,-You have already become rich (NASV). Cf. Revelation 3:17. They were secure in material things in contrast with the apostles (God’s true spokesmen), who lived in poverty (v. 11). ye have reigned as kings - You have become kings (NASV). They were masters over their subjects while the apostles were only servants (v. 1). without us: - They had dethroned the apostles (through whom the revelation had come) by the assumption of authority to themselves. They were reigning lords while the apostles were the filth of the earth (v. 13). and I would to God ye did reign, that we might also reign with you.--Dropping the irony momentarily, he shows that their fullness, their security, their reign were improper. There is a sense in which all Christians should be full, rich, and reigning (cf. 2 Peter 1:3-4; 1 Peter 2:5; 1 Peter 2:9; Revelation 1:6), but not in the sense the puffed up Corinthians were. Thus Paul’s wish here is that they were reigning properly so that the apostles could reign with them, that all might work together as one in the family of God.

1 Corinthians 4:9 For I think--In view of the partisan practice, his thoughts were centered on the base condition in which this placed the apostles. that God hath set forth us the apostles last, - God has had us apostles to come last (Beck). Ironically suggesting that rather than being kings (v. 8) at the head of a procession, the partisans were first in rank and the apostles last, filling the lowest possible position, the exact opposite of the truth. as it were appointed to death: Men condemned to death (NASV). A metaphor describing the manner in which they were doomed that is, the party spirit had reduced the work of the apostles to a non-entity. for we are made a spectacle--As men who are appointed to die in the arena are put on public exhibit. unto the world, and to angels, and to men. - Unto the world, both to angels and men (ASV). The universe, both the heavenly (spiritual) and the earthly (material) worlds. Both angels and men are spectators to the low estate of the apostles (and consequently to the exaltation of the ruling partisans). While Paul here may be using the actual condition of the apostles in preaching the gospel, the hardship and difficulties they had to endure, his point by an ironical contrast, to depict the partisans as ruling on the throne, leading God’s people through the land which flows with milk and honey, while the apostles are groveling in the dust. The irony emphatically shows that the very opposite should be true.

1 Corinthians 4:10 The irony continues here in three sets of contrast, showing how the apostles are put on exhibit before the whole universe (v. 9). The apostles are fools, weak, and despised; the partisans are wise, strong, and honorable. We are fools for Christ’s sake, but ye are wise in Christ; -The party spirit resulted in the apostles being looked upon as fools; it reduced them to the lowest level of knowledge while exalting the partisans as possessors of all the wisdom and knowledge that is in Christ (d. Colossians 2:3). we are weak, but ye are strong; - The apostles were feeble and powerless they had only the revelation of God to rely upon, but the party lovers were bold and full of strength -they were full, rich, and reigning (v. 8). ye are honourable, but we are despised. - They were distinguished as esteemed leaders while the apostles and their divine message of unity and peace were rejected and held in contempt. One of the strange ironies of the religious world (Christendom) is that it is so easily turned aside from the divine plan and message (revealed by the Spirit through the apostles in the NT) to embrace, love, defend, and honor the doctrines, names, organizations, and cultish leadership of men. Man thus glories in his own independence, self-sufficiency, and wisdom by setting up his own systems and forms of religion (and then binding them upon others as if they were divine). But in doing so, he rejects God’s plan and brings into con· tempt the true messengers of God, as the irony here is designed to show. While this is now almost a universal practice, nevertheless it is still, as in the days of old, a sure characteristic of carnality (1 Corinthians 3:1-9).

1 Corinthians 4:11 Even unto this present hour - To the very day he was writing (v. 13). This is in contrast with the now (already, ASV) of v. 8. They had already arrived but the apostles were still in the grip of struggle. we both hunger, and thirst, - They were often without the necessities of life while the partisans were full (v. 8; 2 Corinthians 11:27). and are naked, - And are poorly clothed (NASV) or we are in rags (NIV). This in contrast with those who reigned as kings (v. 8). and are buffeted,--Slapped around, brutally treated, beaten as with the fist. and have no certain dwelling place; - They were always on the go (Romans 15:20-23) and consequently had no fixed place of their own (Hebrews 11:37-38) that is, they were homeless (Matthew 8:19-20; Matthew 10:37-39; Matthew 16:24).

1 Corinthians 4:12 And labour, working with our own hands: He toiled to the point of weariness at his trade of tent-making (Acts 18:3; Acts 20:34; 1 Thessalonians 2:9; 2 Thessalonians 3:8) to provide his livelihood. Those carried away with the party spirit probably looked upon such work as unbecoming a person of status. Thus Paul is continuing his irony by depicting them as nobles and the apostles as worthless, something to be looked down upon with contempt. being reviled, ­ Abused, insulted, and spoken ill of. we bless; - We return good for evil (Matthew 5:44; Romans 12:14; Romans 12:20-21). being persecuted,--Afflicted for the faith (Acts 14:19; 2 Corinthians 11:23-27). we suffer it: - We patiently bear up under it without retaliation.

1 Corinthians 4:13 Being defamed, we intreat: - When we are slandered, we try to conciliate (NASV). They were publicly blasphemed or spoken against, but they just as publicly tried to conciliate or console and thus bring about peace and unity. we are made That is, looked upon or regarded. as the filth - They were looked upon as the rubbish which results when cleaning occurs. This undoubtedly has reference to the bloody mass that remained in the arena when the victims were forced to fight to the death with wild beasts (1 Corinthians 15:32; 2 Corinthians 1:19). The remains were a repulsive heap of blood, flesh, and dirt. of the world, The whole world is the arena and the apostles, as spectacles (v. 9). are viewed as both worthless and contemptible. Of course the very opposite was true: the world was not worthy of them. and are the off scourings of all things Not only the filth which was gathered up and cast away, but also the scrapings, the sweepings, that were left behind. According to Lightfoot, it was a word used especially of condemned criminals of the lowest class, who were sacrificed ... because of their degraded life. unto this day. - Unto this very moment, showing that their condition was the opposite of that claimed by the partisans (see v. 11), even to the present hour.

Verse 9

1Co 4:9

1 Corinthians 4:9

For, I think,—[The Corinthians thought themselves wise, and Paul, in contrast, thought God had set forth the apostles the lowest in this world. They fared worse than even the prophets, who, though grievously afflicted and tormented, were sometimes honored.]

God hath set forth us the apostles last of all, as men doomed to death:—He speaks this in view of the great perse­cutions the apostles were called upon to suffer before the world. [The word translated “doomed” occurs nowhere else in the New Testament, and denotes the certainty of death. It implies that such were their continued conflicts, trials, and per­secutions, that it was certain that they would terminate in their death. This is a very strong expression, and denotes the continuance and intensity of their sufferings in the cause of Christ.]

for we are made a spectacle unto the world, both to angels and men.—They were appointed to suffer unto death for Christ’s sake, a spectacle before heaven and earth. [It is quite likely that the reference here is to the ancient amphi­theatre, whose arena was surrounded by circular seats, capa­ble of accommodating thousands of spectators. In this arena trained athletes struggled for prizes in the games, at the close of which, when the spectators had been sated with bloodless performances, criminals condemned to death were brought in to fight with wild beasts or with one another. They came into the arena knowing that they could never leave it alive. While others sat comfortably looking on, with curtains to shade them from the heat and refreshments to save them from exhaustion or from faintness at the sight of blood, they were in the arena, exposed to wounds, ill-usage and death. On such an arena Paul speaks of himself and fellow laborers as struggling, the objects not only of human, but angelic, specta­tors. Such were the sufferings of the apostles that men and angels gazed on them with wonder.]

Verse 10

1Co 4:10

1 Corinthians 4:10

We are fools for Christ’s sake,—According to the world’s wisdom, the apostles were fools for Christ’s sake.

but ye are wise in Christ;—By the same rule, while claim­ing to be the servants and teachers of Christ, they enjoyed honor, plenty, and every worldly good.

we are weak, but ye are strong; ye have glory, but we have dishonor.—The apostles were among them “in weakness, and in fear, and in much trembling” (1 Corinthians 2:3), and thought not of themselves, but of their Master’s message, and this humbled them; whereas their opponents assumed stately airs and claimed to be strong in Christ, and were honored by the hea­then around them. The apostles, who gloried in no such pretensions, were dishonored by those teachers and the world.

[The contrast between the two situations enunciated in verses 8 and 9 is expressed in this verse in three antitheses which are withering blows to the proud Corinthians. These words are addressed especially to these proud party leaders, but at the same time to all the members who sympathized with them:

(1) As to teaching, the apostles had to face the reputation of foolishness which the gospel brought upon them, while at Corinth there was found a way of preaching Christ so as to procure a name for wisdom, the reputation of profound philos­ophers and men of most reliable judgment. Paul might have become as celebrated as Gamaliel; but for Christ’s sake he consented to pass as a fool. The Corinthians knew better how to manage- -they made the teaching even of the gospel a means of gaining celebrity for their lofty wisdom.

(2) As to conduct. They came before the public with the feeling of their strength. There is in them neither hesitation nor timidity. They succeeded in becoming wise, strong, and honorable in consequence actually of their being Christians. They had turned their relationship to Christ in an effective means to restore them to worldly greatness, in another form, which they once surrendered in order to become Christians. The apostles did not condescend to these grand lordly airs. They thought not of themselves, but of their Master and his message, and this, instead of exalting, humbled them. For Paul says of himself, and he expressed the sentiment of all: “Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me. Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecu­tions, in distresses, for Christ’s sake: for when I am weak, then am I strong.” (2 Corinthians 12:9-10).

(3) The welcome received from the world by the one and the other. The proud party leaders were honored, feted, and regarded as the ornament of cultivated circles; there was ri­valry to do them honor, while the apostles were reviled and calumniated.]

In verses 11-13 he tells them how the true teachers who converted them and taught them all they knew of Christ— who while among them lived in want working with their own hands that they might not burden them—are still persecuted, reviled, despised, suffering for want of all things, and in it all they returned good for evil, blessings for curses, while these unworthy teachers enjoyed good. This was a reminder that they were not following the teachings of Jesus.

Verse 11

1Co 4:11

1 Corinthians 4:11

Even unto this present hour—[The emphasis is on the ceaselessness of the hardships, privations, sufferings, and hu­miliations to which the apostles were subjected. The fact that Paul gladly submitted to all these afflictions presented his case in glaring contrast with that of his opposers at Cor­inth, who exposed themselves to no such sufferings out of zeal for Christ.]

we both hunger, and thirst,—Like their Master, the apostles were poor, and in traveling from place to place, it often hap­pened that they scarcely found entertainment of the poorest kind. Of this his own language is the best comment: “In hunger and thirst, in fastings often.” (2 Corinthians 11:27).

and are naked,—[They were insufficiently clad. In their la­bors their clothing became old and badly worn, and they had no friends to replace them, neither had they money with which to buy new ones.]

and are buffeted,—[Slapped in the face. Such insults, to­gether with scourgings, frequently fell to the lot of Paul (Acts 16:23; Acts 23:2), and the other apostles. It shows the utter con­tempt with which they were treated.]

and have no certain dwellingplace;—[This homelessness was among the severest of all trials. They wandered in dis­tant lands; when driven from one place they went to another; and thus they led a wandering, uncomfortable life amidst strangers and foes. All this was for the sake of the gospel that men might have eternal life.]

Verse 12

1Co 4:12

1 Corinthians 4:12

and we toil, working with our own hands:—[Paul sup­ported himself and his companions in labor by the dreary toil and scant earnings of a tentmaker, in the express determina­tion to be no burden to those who accepted the gospel under his preaching in Corinth. (2 Corinthians 11:7-9). Such conduct was more noble because all mechanical trades were looked down upon by the Greeks. It is quite likely that this is mentioned to put the false teachers at Corinth to shame, who not only demanded maintenance from them, but were living in ease and luxury through their liberality to them.]

being reviled, we bless; being persecuted, we endure;— [The picture of the ignominious condition of Paul and his fel­low laborers is continued, and its effects heightened by the contrast of their demeanor. They are so utterly empty and devoid of all honor with others that, as respects those who re­viled, persecuted, and slandered them, they did not in any wise defend themselves or seek vengeance against them.]

Verse 13

1Co 4:13

1 Corinthians 4:13

being defamed, we entreat:—They wished good to their revilers, remained quiet and patient towards their persecutors, and gave beseeching words to their slanderers. In all this they followed the example of their Master: “Who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously.” we are made as the filth of the world, the offscouring of all things, even until now.— [This has reference to that which is collected by sweeping a house, or that which is collected and cast away by purifying or cleansing anything; hence any vile, worthless, and contemptible object. It was applied to men of the most vile, abject, and worthless character. This shows in a very strong light the indignities and sufferings which Paul and his fellow laborers endured in the service of Christ. Notice how severely this description rebukes the self-conceited disturbers among the Corinthians. In the presence of such tremendous earnestness and such forgetfulness of self, they could not but feel how utterly contemptible was all thought of their own learning or skill. What are we doing for him for whom Paul did and suffered so much!]

Verse 14

1Co 4:14

1 Corinthians 4:14

I write not these things to shame you,—He does not write these things to shame them for their neglect of him and his fellow laborers.

but to admonish you as my beloved children. —He warns them that they are not following Christ and are in danger of making shipwreck of their profession. A holy, devoted life would bring upon them the sufferings and persecutions the apostles were enduring; hence the Corinthians were deceived in supposing that they were serving God while enjoying the worldly good. [Paul’s object in drawing such a contrast be­tween their case and his was not to mortify them; but out of his love to them as children to bring the truth to their minds, and let them see what they really were, as contrasted with what they imagined themselves to be.]

Verses 14-17

1Co 4:14-17

PAUL’S TRUE POSITION

1Co 4:14-17

1 Corinthians 4:14 Paul now drops the use of irony and addresses the Corinthians, including the partisans, as a loving father speaking to his children. I write not these things to shame you, It was not his object to make them blush with shame by the irony used in vv. 8-13, but rather to awaken them to the true nature of the party spirit. But, while it was not his primary purpose, they could scarcely have escaped the shame - they had exalted themselves (to the status of full, rich, and reigning) by debasing the apostles (to the status of being fools, poor, and the filth and off scourings of the world). They had cause to be ashamed, so ashamed in fact that Paul’s true purpose should have been attained, namely, that all be laborers together with God that is, that every man fill his function in the body without either exalting or debasing other members. but as my beloved sons As my dear children (NIV). They were his sons in the sense that he had taught them the gospel, by which they had been begotten (1 Corinthians 4:15; James 1:18), that is, his children in the faith (1 Timothy 1:2; Titus 1:4; Phe 10). This is the relationship that should obtain between them and the apostles rather than the distorted one depicted in 1 Corinthians 4:8-13. I warn you. - Warn you of the danger into which you have fallen and thus admonish you to turn from it.

1 Corinthians 4:15 For though ye have ten thousand instructors --For though you have ten thousand tutors (ASV) or guardians (NIV). While the same word is used here as in Galatians 3:24-25, the context gives it a different connotation. There it means the one who is put in charge of the child, to supervise his physical activity and direct his moral behavior the one who sees that the child is taught but not necessarily the teacher; here it means a teacher or leader. It may have reference to the party leaders, showing that they can never be permitted to take the place of Paul in the Corinthians’ esteem and gratitude. But more likely it refers to all their teachers, such as Apollos who watered after Paul had planted (3:6). in Christ, In the Christian life (Williams). The point here is that they may have innumerable leaders or guides in their spiritual relationship with Christ, but they had only one who brought them to Christ, in whom they received salvation (2 Timothy 2:10). yet have ye not many fathers:--While one might have many teachers in Christ, he can have only one father in the faith (1 Timothy 1:2; Titus 1:4; Phe 10), only one who introduced him to Christ by means of the gospel. for in Christ Jesus I have begotten you through the gospel. - For in Christ Jesus I became your father through the gospel (NASV). Thus the gospel, not a direct work of the HS or a miraculous intervention upon the heart, is the power of God to save (Romans 1:16) and the means by which they (and all others) had been conceived as children of the most high God. It is the seed of the kingdom (Luke 8:11), the incorruptible seed (1 Peter 1:23), the word by which one is begotten (James 1:18) and saved (James 1:21). It is powerful (Hebrews 4:12) enough to accomplish all the Lord sends it forth to do (Is. 55:10-11). It is blasphemy against both God and the gospel to reduce it to mere words, powerless to change the life without a direct operation of the Spirit to open the heart and prepare the mind to receive it. The Spirit works to prepare the heart, to change the mind, but He does so through the gospel, the means, and the only means, used by the Spirit to convict, convert, and sanctify. God put His power in the gospel.

The best reply I have seen to the inability of a sinner to understand and obey the gospel without a direct operation of the HS was given by R.L. Whiteside. He said: "Some years ago 1 had a discussion with Mr. Ben M. Bogard. On the Spirit question, he made the usual argument on the depravity deadness of the sinner. In my first reply I made the statement: “I object to Mr. Bogard’s theory because it limits the power of God. He has the sinner so dead that God could not make a gospel that would rescue him. I object to a theory that makes God so helpless.” Mr. Bogard, with more than usual bluster, replied: “It is not a question of God’s power. God can do anything he wants to do. He could have made a gospel that would reach the dead sinner’s heart, if he had wanted to do so.” I replied: “’The sinner is not so dead, then, as we have been hearing he was. Even this personal contact for which he contends would not have been necessary if God had made the right kind of gospel. So the trouble is not in the deadness of the sinner, but in the inefficiency of the gospel. But God could have made a better gospel, if he had wanted to. My contention is that he made the very gospel that Mr. Bogard says he could have made. " That is my contention also and the very affirmation made here by Paul.

1 Corinthians 4:14-16 Wherefore Because I, as a father, have begotten you through the gospel (v. 15). I beseech you, - A tender appeal, a sincere exh0rtation, a fatherly urging, a mild admonition. He could have commanded them but instead he appealed to them to act out of respect to his position. be ye followers of me. To follow my example (NEV) or be imitators of me (NASV). This is not an appeal for them to follow him personally, in the sense of a factional leader, but as a father who will carefully and faithfully lead his children in the right way follow him because he is following Christ (1 Corinthians 11:1; Philippians 3:17; 1 Thessalonians 1:6). That is, they were to use Paul as an example of what their own life and conduct ought to be (2 Thessalonians 3:9). Everyone is an example, either for good or for ill, but when one, anyone, follows Christ, his example is good he can profitably and safely be imitated (1 Timothy 4:12; Titus 2:7; 1 Peter 5:3), not because he is a party leader but because he himself is a follower of the true Leader.

1 Corinthians 4:17 For this cause - For this reason (NASV). That you may be in­ structed as to how to be a follower of me (v. 16). have I sent unto you Timotheus, - Timothy had been dispatched to Corinth to remind them of Paul’s way of life. He was well suited for this role. His father was a Greek but his mother a Jewess (Acts 16:1). He had been trained in the Scriptures from childhood (2 Timothy 3:14-17). He had undoubtedly been taught the truth by Paul because he calls him his son in the faith (1 Timothy 1:2), although Luke does not record his conversion in Acts. He was highly respected by those who knew him (Acts 16:2), and Paul chose him as his traveling companion and co-worker (Acts 16:3-5). Paul, by the laying on of hands, had imparted to him some miraculous gift (2 Timothy 1:6). He became the one closest to the heart and work of Paul (Philippians 2:19-20), and later Paul wrote two NT epistles to him (1 and 2 Tim.). Thus no one could have been a better representative of Paul. who is my beloved son,--That is, his son in the faith (1 Timothy 1:2). This context strongly supports the concept that this means that Paul was the one who taught him the saving truth of the gospel. and faithful in the Lord, - Trustworthy and dependable in every aspect of his Christian life and service. who shall bring you into remembrance of my ways which be in Christ, - He would reinforce on their minds the conduct of Paul so they could imitate him - follow him as their example (1 Corinthians 4:16). as I teach - By word and by example. every where in every church. - Paul had a single message - Christ crucified (1 Corinthians 2:2) and he preached it to every audience before which he appeared, regardless of where he was or of whom the audience was composed. He did not have one gospel (or practice) for Corinth, another for Ephesus, and still another for other places. Thus all who followed him would teach the same gospel, receive the same faith, and follow the same Christ.

Verse 15

1Co 4:15

1 Corinthians 4:15

For though ye have ten thousand tutors in Christ, yet have ye not many fathers;—They had many teachers in Christ, yet they had but one father in the gospel. The father cared more for them than any teacher, especially those making gain of them.

for in Christ Jesus I begat you through the gospel.—By the Holy Spirit sent down from heaven, Paul preached the gospel, the word of God, which is the seed of the kingdom, to the Co­rinthians; they received it into the heart as the incorruptible seed, and by it they were begotten or made alive. James says: “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.” (James 1:18). Peter says: “Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.... And this is the word of good tidings which was preached unto you.” (1 Peter 1:23­25). Connect with this what Jesus said to Nicodemus (John 3:3-5), and it is clear that the Holy Spirit begets by imparting the word of God, the incorruptible seed, to the heart of man through the gospel.

Verse 16

1Co 4:16

1 Corinthians 4:16

I beseech you therefore, be ye imitators of me.—Here he asserts his fidelity to Christ, his nearness to them as their father, and so pleads with them for their own good as beloved children to imitate him in Christ, [in humility, self-denial, and faithfulness. To what extent he wished them to imitate him, he shows in these words: “Be ye imitators of me, even as I also am of Christ.” (1 Corinthians 11:1).]

Verse 17

1Co 4:17

1 Corinthians 4:17

For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord,—To the end that they imitate him, he sent Timothy, who also was his son in the gospel, and faithful in the Lord, who as his son imitated him as he besought them to do.

who shall put you in remembrance of my ways which are in Christ, even as I teach everywhere in every church.— [Timo­thy’s description of Paul’s conduct would correspond with Paul’s actual behavior as a Christian and a teacher, which he declares emphatically to be the same everywhere. This was said to assure them that, in laying upon them the necessity of unanimity and humbleness of mind, he did not inculcate what he did not universally teach and practice himself. His public teaching and private life were the same everywhere. What he taught in Corinth was the same that he taught and practiced in Philippi and everywhere else.]

Verse 18

1Co 4:18

1 Corinthians 4:18

Now some are puffed up, as though I were not coming to you.—These false teachers were puffed up, haughty, thinking he would not come unto them. [His sending Timothy was no indication whatever that he did not intend to visit Corinth, as some in their pride and self-importance affirmed. Paul’s writ­ings clearly indicate that the false teachers in different ways endeavored to destroy his influence among them by calling in question his apostleship (1 Corinthians 9:1-3; 2 Corinthians 12:12); accusing him of fickleness (2 Corinthians 1:17); and asserting that his “bodily presence is weak, and his speech of no account” (2 Corinthians 10:10). These detractors and their followers were the ones who were puffed up. They were so conceited as to their own im­portance, and as to the success of their injurious representa­tion respecting him, as to make it appear that he was afraid to come to Corinth, and therefore sent Timothy in his stead.]

Verses 18-21

1Co 4:18-21

PAUL PLANS A VISIT

1 Corinthians 4:18-21

1 Corinthians 4:18 Now some are puffed up, - Some have become inflated with pride (BV) or put on airs (Goodspeed). This arrogance undoubtedly had some connection with the sending of Timothy (1 Corinthians 4:17). They either felt so secure in their position of control that they had no fear of a rebuke from Timothy or else they thought that Paul considered their position so secure that he was afraid to come and encounter them personally (2 Corinthians 1:17; 2 Corinthians 10:10). Either way their pride had become overly inflated. as though I would not come to you. - As though I were not coming to you (ASV). They evidently thought that if Paul did not come in person they would be free from his apostolic authority. And being free from authority, there was no further danger of rebuke or discipline. This made them conceited, haughty, and arrogant.

1 Corinthians 4:19 But I will come to you shortly,-- Although some had become puffed up because they thought Paul either would not come or else feared to come (1 Corinthians 4:18), he assures them that it was his intention to come, and that very soon. if the Lord will. If the Lord is willing (NIV). He would come if it was in the Lord’s plan for him to do so (James 4:14-15; Matthew 26:39; Matthew 26:42). He had made plans (as all men should do), but in the final analysis God controlled his life and work, and he was committed to following God’s will in all things, even when he had to abandon his own plans (Acts 16:6-10). This should be the attitude of every follower of Christ. and will know, - And then I will find out (Beck). He would be able to ascertain the truth about the matters at hand. not the speech of them which are puffed up, - Not only what those conceited fellows say (Williams). They had talked powerfully in his absence, but he would go beyond their words and determine their real strength. but the power. ­ But what power they have (NIV). That is, he would determine the real strength of their claims. There is a contrast here between the eloquent speech of the factions and the authority of the apostle. They had the words, but he would test their power (and show it lacking). Their eloquent words would be no match for apostolic power.

1 Corinthians 4:20 For the kingdom of God - The sphere entered by the new birth (John 3:3-5), that is, the living body over which the Lord reigns as King, mentioned also in 1 Corinthians 6:9-10; 1 Corinthians 15:24; 1 Corinthians 15:50. It is the same as the church (Matthew 4:17; Matthew 16:18-19; Colossians 1:13), God’s house (1 Timothy 3:15), God’s building (1 Corinthians 3:9), God’s temple (1 Corinthians 3:16). is not in word, - Is not a matter of talk (NIV), eloquent speech, flowery words, or rhetorical wisdom. It does not exist or subsist by oratorical power alone, as mentioned in 1 Corinthians 4:19. but in power. - The power of God exercised through the apostles (as in v. 19) in the preaching of the gospel.

1 Corinthians 4:21 What will ye?--Which do you prefer? (Williams). The manner of his coming, whether he came with the rod (and power) of correction or in the spirit of loving meekness, was their choice. shall I come unto you with a rod, The rod of discipline (ct. Psalms 89:32; Proverbs 13:24; Proverbs 22:15), the means by which he would display his apostolic power (1 Corinthians 4:19). or in love. - In the expression of love (in contrast with chastisement). He could come administering discipline or he could come in a gentle manner, expressing love and appreciation, depending on their response or conduct. and in the spirit of meekness? - And a spirit of gentleness (NASV). Their conduct, whether they continued in the puffed up and factious condition or amended their ways to meet apostolic standards, would determine the manner in which he would come. He who interprets this to mean that Paul would administer discipline, if that is what the Corinthians should choose, without love totally misinterprets it. His point is that he can come in either one of two ways: one way is to use the stern measures of discipline that are within his power and the other is as a loving father being reunited with his family. The contrast is not in loving or not loving but in the manner in which he would come, that is, whether to reprove or approve, punish or comfort, correct or commend. The choice was theirs, not his.

Verse 19

1Co 4:19

1 Corinthians 4:19

But I will come to you shortly,—[It was from no fear of them that he was kept away; and to convince them of this] he firmly asserts that he would come to them soon.

if the Lord will;—[With Paul this expression was far more than a mere form. It was a recognition both of the providen­tial and spiritual government of the Lord. He recognized that the accomplishment of any purpose depended on his will and felt that his life was in his hands.]

and I will know, not the word of them that are puffed up, but the power.—He would know not the eloquence and pretensions of the false teachers, but would test their power. They claimed to be greater than Paul, and denied that he was an apostle sent of God. The test that one’s apostleship was from God, and that God approved him, was manifested in God’s presence in enabling him to work miracles. Paul pro­posed to test their power as to whether the presence of God was with them.

Verse 20

1Co 4:20

1 Corinthians 4:20

For the kingdom of God is not in word,—God’s kingdom does not rest on eloquent and persuasive words. (1 Corinthians 2:4). [The kingdom of God implies here, as usual in the language of Paul, the living fellowship established by the Savior, which lives in the soul, and manifests itself in the essential character of the loving obedience of those belonging to it.]

but in power.—The presence of God’s Spirit with the teach­ers, which is the power to work miracles.

Verse 21

1Co 4:21

1 Corinthians 4:21

What will ye? shall I come unto you with a rod,—This divine power was sometimes used to punish pretenders, as in the case of Ananias and Sapphira (Acts 5:1-11); and Elymas, the sorcerer (Acts 13:8-12). Some think Paul meant some­thing of this kind. It certainly meant that Paul would show the presence and power of the Spirit with him in contrast with the lack of it in the false teachers. It was with them to say by the course they pursued whether he would come to them with a rod of authority and power to assert his claims as an apostle, or should he come to them as a father to his chil­dren.

or in love and a spirit of gentleness?—God is gentle, kind, forgiving to the penitent; but will by no means clear the guilty. Is stern and unyielding in his punishment of the wicked. His servants should cherish his spirit.