1 Corinthians 4
OGC**Butler’s Comments
Chapter Four THE PROBLEM OF FAVORITISM AND CONCEIT
IDEAS TO INVESTIGATE:**
Why would Paul emphasize trustworthiness and then tell these Corinthians not to judge one another?
Does the admonition against favoring one another mean Christians should not feel closer to some brethren than to others?
What is Paul’s purpose in demeaning the office of apostle?
Is it really all right to imitate Christian leaders like Paulshould we not rather imitate Christ?
What is the power in which the kingdom of God consists?
APPLICATIONS:
To extend favors or privileges to one person over another because of some outward attainment or circumstance is strictly anti-Biblical.
Christians have only one criterion by which they may judge the worth of a servant of Christfaithfulness; not quantity, but quality, is the standard for stewardship.
Today’s churches would do well to remember that in evaluating a minister’s or missionary’s success!
It is when the church begins to think of itself as a business operation or an institution and compares itself with the world that it begins to judge its servants (ministers, elders, missionaries, teachers, etc.) by worldly criteria of successfulness.
When the church does that, jealousy, arrogance, division and eventual destruction follows!
To really know yourself, study the Bible. No man should fall into the trap of evaluating himself apart from the Bible, for he cannot do so objectively and honestly.
Men and women put in places of Christian leadership must remember they are to be examples other Christians are to imitate.
The cure for the problem of partiality and arrogance which causes divisions in the church is to remember that every Christian is only what he is by the grace of God.
Schismatics in the church who exalt one leader over another are usually exploiting that leader for their own egotistical purposes.
To accept insults, or to work with one’s hands, for the sake of Christ, is not a sign of weakness, but of strength.
People are not born again through apostolic miracles, but through the apostolic gospel.
A faithful spiritual father will not shrink from chastening wayward spiritual children through the word of Christ, when love calls for it.
APPREHENSIONS:
What is a steward? What is trustworthiness? Why is this the only standard for judging a steward?
Are Christians to judge anything or anyone at all? What? How?
What are Christians not to judge?
What should a church seek foremost in a man they call to preach? Should it be personality? Speaking ability? Age? Administrative success?
Does the Scripture prohibit partiality? What is partiality? Are you partial?
Why did Paul use sarcasm about what the Corinthians thought of themselves?
Is it all right for Christians to use sarcasm? When? How?
If the apostles were held in such low esteem in their own lifetime, why are they widely venerated by the world today? How did Jesus explain this twist of human nature? (See Matthew 23:29-31.)
How are people begotten in Christ? Should those who lead others to Christ feel like a spiritual parent? What would that involve?
Do you look upon truth as powerful? What power does truth have? (See John 8:31-32.)
**Applebury’s Comments
CHAPTER FOUR**
Analysis
A.
Paul pleads for a correct attitude toward the apostles (1 Corinthians 4:1-5).
He asks that they be looked upon as (1 Corinthians 4:1) servants, that is, assistants who serve their Master, Christ; and (2) stewards, that is, administrators of the mysteries of GodHis revealed wisdom (1 Corinthians 4:1).
He shows that the one thing required of a steward is that he be found faithful to his master (1 Corinthians 4:2).
He indicates the correct standard by which the Lord’s servants are judged (1 Corinthians 4:3-4).
a)
He is not concerned about the Corinthians passing on his qualifications to be an apostle or about human standards which they may use.
b)
He does not pass on his own qualifications.
c)
It is the Lord who examines and approves His servants.
(1)
Paul does not know anything against himself, but this has no bearing on his appointment as an apostle.
(2)
The one who passes on his qualifications and approves him as an apostle is the Lord.
He points out the necessity of refraining from passing judgment (1 Corinthians 4:5).
a)
Stop passing judgment before the time of judgment, that is, before the Lord comes.
b)
He tells what the Lord will do in the matter when He comes.
(1)
He will bring to light the hidden things of darkness.
(2)
He will make manifest the counsels of the hearts.
(3)
When this is done, the praise that may come to each one will be from God, not man.
B.
Paul gives his readers a much needed lesson on humility (1 Corinthians 4:6-13).
He explains why he has been using his name and that of Apollos (1 Corinthians 4:6-7).
a)
It was for their sakesprobably to spare them the embarrassment of being mentioned by their names.
b)
By so doing, he wanted them to learn not to go beyond the things which are written, that is, the things of the Old Testament which he has just quoted in the epistle against pride and arrogance of men.
c)
His purpose was to keep one from favoring a certain leader and being puffed up against another.
He raises questions that emphasize the lesson (1 Corinthians 4:7).
a)
Who made you to differ, that is, in possession of gifts, in responsibilities, or in other matters?
b)
What do you have that you did not receive?
c)
Then he asks the question that brings the first two to bear on the problem: If you received them, why boast as though you didn-’t, that is, as though they were yours in your own right?
He reveals their lack of humility (1 Corinthians 4:8-13).
a)
As to the Corinthians, he ironically says, You are already filled (having partaken of heaven’s banquet); already you are rich (having received heaven’s riches); already you have come to reign (in heaven with life’s battles over).
b)
As to himself, he expresses his fervent wish (1) that this were really true of them, and (2) that the apostles were also rejoicing with them in heaven.
c)
As to the apostles, he shows what was happening to them for Christ’s sake.
(1)
God had set them forth as men doomed to death.
(2)
They were a spectacle to the world for men and angels to behold.
d)
He emphasizes the lesson by pointing out the contrast between the apostles and the Corinthians (1 Corinthians 4:10).
(1)
The apostles are fools for Christ’s sake, but the Corinthians are wise in Christ.
(2)
The apostles are weak, but the Corinthians are strong.
(3)
The Corinthians have glory, but the apostles have dishonor.
e)
He shows what the apostles suffer and how they react to trials (1 Corinthians 4:11-13).
(1)
They are hungry, thirsty, persecuted, unsettled, and have to toil with their hands for a living.
(2)
Being insulted, they bless; persecuted, they endure; defamed, they console; they are like refuse or the off-scouring of all things.
C.
Paul admonishes the Corinthians as beloved children (1 Corinthians 4:14-21).
His purpose in writing is not to shame them but to admonish them (1 Corinthians 4:14).
He is their father in the gospel even though they may claim ten thousand tutors, And because he is their father, he urges them to imitate him (1 Corinthians 4:15-16).
He explains why he sent Timothy to them (1 Corinthians 4:17).
a)
Timothy is his beloved and faithful child in the Lord.
b)
Timothy was to tell them of Paul’s ways in Christ as he taught in every church.
He tells them of his proposed journey to Corinth (1 Corinthians 4:19-20).
a)
Some were puffed up, saying he would not come.
b)
He assures them that he will come if the Lord will.
c)
When he does, he will know about the arrogant ones, that is, he will find out not just what they are saying, but what they really are.
d)
He explains this attitude: The kingdom of God is not in word, but in power.
e)
A serious question about his coming visit: Shall I come to punishwith a rod, or in love and a spirit of gentleness?
Questions
What points has Paul made in his program to correct the sin of division as he led to the discussion of chapter four?
What is the figure back of the word account?
What does it suggest as to the course of action for the Corinthians in their attitude toward the apostles?
What is the significance of the use of the plural pronoun in this connection?
What is the literal meaning of the word translated ministers?
How does this differ from the word translated minister in 1 Corinthians 3:5?
What bearing does the use of these two terms have on the problem of the correct view of men in relation to the church?
What is the meaning of the word steward in this chapter?
How does the position of Joseph in Potiphar’s house illustrate the relation of the inspired apostles to the church?
As stewards, what was the task of the apostles?
What are the mysteries of God?
What was the most important qualification of a steward?
What bearing does this have on the problem of the correct view of the apostles in relation to the church?
What is the meaning of the word judge in the phrase, that I should be judged of you?
What bearing does this have on the claim of men who said, I belong to Paul or I belong to Cephas?
Why was Paul not concerned about being judged by the Corinthians?
What did Paul mean when he said, I judge not myself?
How harmonize his statement, I know nothing against myself with the known facts of his life before becoming a Christian?
What is the meaning of the word justify as Paul uses it in this chapter?
What is the special sense in which it is usually used in the New Testament?
In the sentence, judge nothing before the time, what is meant by judge?
How does this differ from the other word translated judge in this context?
Why were the Corinthians incapable of judging?
What is the time of judgment?
What are the hidden things of darkness?
What did Jesus have to say about judging?
How does the reference to praise from God help solve the problem of the correct view toward men in the church?
Why did Paul use his own name and that of Apollos in his discussion of the sin of division?
Why did Paul in other circumstances mention by name those who were causing trouble in the church?
What did John say about Diotrephes?
What lesson is Paul teaching in this connection?
What is meant by the phrase, beyond the things which are written?
What does puffed up mean?
What were the Corinthians doing as suggested by the expression, for the one against the other?
Why did Paul ask, Who maketh thee to differ?
Why did he ask, What hast thou that thou didst not receive?
What things had they received?
What basic error is suggested by the question, Why dost thou glory as if thou didst not receive it?
What bearing do these questions have on the problem of division?
Why say that Paul speaks ironically when he says, already ye are filled?
To what did he refer by filled and rich?
Why did he say, I would that ye did reign?
What did Paul write to the Philippians about his desire for heaven?
44,
What is the figure presented in the phrase, men doomed to die?
What did Jesus reveal to Peter about his death?
What did Paul write to Timothy about his anticipated death?
What effect on the Corinthians did Paul expect his remarks about suffering to have?
What is meant by spectacle unto the world?
What did angels have to do with it?
What is meant by fools for christ’s sake?
Why did he say, we are weak?
To what weakness did he refer?
What did Paul imply when he said, ye have glory?
What is the meaning of Paul’s remark about filth of the world?
What was Paul’s purpose in writing this rebuke?
What term shows his great love for those who became Christians under his preaching?
What was the work of the tutor?
How does it explain the position of the teachers in Corinth?
What term describes Paul’s relation to the Corinthian Christians in contrast to tutor?
What does he mean by, I begat you through the gospel?
What does the New Testament say about the use of water in connection with becoming a Christian?
Why were the Corinthians to imitate Paul?
What did Paul think of Timothy?
Why did he send him to Corinth?
Why did he say, some are puffed up?
What did he plan to learn about the leaders in Corinth if the Lord should permit him to visit them?
What did he mean by saying, the kingdom of God is not in word, but in power?
What choice did he leave to the Corinthians as to his intended visit?
For Discussion
What is the place of example in the learning process?
What effect would a correct example have on the problem of splits in a local congregation?
1 Corinthians 4:1-5
**Butler’s Comments
SECTION 1
Partiality** (1 Corinthians 4:1-5)
4 This is how one should regard us, as servants of Christ and stewards of the mysteries of God. 2Moreover it is required of stewards that they be found trustworthy.3But with me it is a very small thing that I should be judged by you or by any human court. I do not even judge myself. 4I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. 5Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then every man will receive his commendation from God.
1 Corinthians 4:1-4 Cause: The Corinthian Christians were showing partiality toward their favorite apostles and other leaders of the church. Partiality has no place in the kingdom of God. Partiality is defined: To show favor to a person because of his external possessions, position or privilege; or, to accept the person instead of the cause. In the Old Testament the Hebrew words nasha panim are translated partiality and mean literally, face-taking (i.e. to judge on the basis of appearance). The Greek words prosopolempsia and prosopolemptes (sometimes translated, respect of person) also mean literally, face-taking (see Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1; James 2:9). Partiality is severely condemned in the Old Testament (see Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19-20; Job 13:10; Proverbs 24:23; Proverbs 28:21; Malachi 2:9). Jesus clearly taught that it was not to be a part of the character of the kingdom-citizen (Matthew 5:43-48). The epistles speak severely against partiality (see Colossians 3:22-25; Colossians 4:1; Romans 2:11; Galatians 2:6; Ephesians 6:9; 1 Timothy 5:21; James 2:9).
Partiality creates discord (Matthew 20:24; Mark 9:34; Luke 9:46 f; Luke 22:24-27; Acts 6:1-6; I Cor. ch. 11-14); it causes denigration of God (Jeremiah 18:13 ff.; Romans 2:24; Galatians 2:11 ff.); it defiles the conscience; it destroys the soul.
The cause for the display of partiality among the Corinthian brethren is evident to Paul. They were not evaluating apostles and other leaders by the one and only God-approved standard which is faithfulness. Paul uses two Greek words by which he categorizes all Christians whether they be leaders or followers. The word servant in Greek (huperetas) is the word from a mariner’s vocabulary designating the under-rower in the ancient galley ships of the Mediterranean Sea. It came to mean under-servant or underling and was applied to anyone who took orders from someone higher. The second word, steward, in Greek is oikonomos, literally, law of the house, meaning house manager. Barclay calls the oikonomos, the major domo. The point Paul is stressing here is no matter what a Christian’s place in the church, he is a servant. All Christians are underlings and take orders from Christ. All Christians are merely stewards taking care of the Master’s goods. All Christians are to be evaluated only as to whether they have faithfully accepted this position as servant or not. We are not to compare one another’s relationship to the Lord on the basis of skills, talents, accomplishments or any other quantitative measurement. When Jesus told the parable of the pounds (Luke 19:11-27) it is noteworthy that the nobleman did not condemn the man who had been given five pounds and came back with only five pounds more. If quantitative measurements are the criteria of God’s judgments, the servant given five pounds should have been condemned for not returning ten more like the first servant. The only servant condemned was the third one who was unfaithful and distrusted the nobleman’s faithfulness and fairness, (see comments, The Gospel of Luke, pages 420-425, by Butler, pub. College Press).
Christians must always think of apostles or other brethren in places of leadership as servants. To think otherwise produces favoritism and partiality and, ultimately, destructive division. Paul was emphatic! He insisted that the Corinthian Christians should regard the apostles as no more than underlings and stewards. The Greek word translated regard is logizestho. It is a word from the Greek world of business and finance. It means to enter a calculation on a ledger. He wants it calculated and written down that apostles are merely servants. They are not Masters! The church must not enter one apostle on the ledger as of more account than others. The church must not show favoritism toward any church leaderthey are all servants. Human judgments are always on the basis of appearances, seniority, popularity, or the like. Paul said the only thing that counted was trustworthiness.
The apostles were merely the first stewards commissioned by the Lord to dispense the mysteries of God. The apostles were specially gifted dispensers, to be true, but nothing more than dispensers. The Greek word musterion, translated mystery is used in the New Testament of God’s redemptive program. The word musterion is often used by the pagan religions of the first century for doctrines and rites known by the members of their cults but kept secret from the uninitiated. The writers of the New Testament gave a new meaning to the word. God’s redemptive program was symbolized and prophesied progressively but dimly in the Old Testament (Romans 3:21; Hebrews 1:1). Redemption was fully accomplished and revealed in the incarnate work of Christ and through the apostolic message which explains it and applies it.
Verse two begins with an unusual Greek phrase; ho de loipon zeteitai en tois oikonomois. Literally it would be translated, As for the remaining, it is sought among stewards.. What Paul means is that a certain character is sought after in all servants. That character is faithfulness (Gr. pistos). It is not simply sought forit is required! The Greek word zeteitai is often translated required, demanded (see Luke 11:50-51; Luke 12:48). J. B. Phillips paraphrases, And it is a prime requisite in a trustee that he should prove worthy of his trust. Faithfulness is dependability and reliability. All servants of Christ (and that includes apostles) are evaluated not on the basis of giftedness but of dependability and reliability. Because some Christians may have been given miraculous powers in the first century, or even the calling as an apostle, does not mean they are to be set apart from other servants who never received miraculous gifts. Each servant is required only to be reliable and dependable with as much as Christ has given him. Jesus described the faithful and wise steward in Luke 12:42-43. Some classic examples of men who were faithful to earthly masters are Joseph to Potiphar, Daniel to King Darius (Daniel 6:4), and Hananiah (Nehemiah 7:2).
The apostles have come down to us in history as men of greatness, not because of their educational attainments or political achievements but because they were faithful to Christ. Being the servants of all, they became the greatest of all (see Matthew 20:20-28).
The Corinthian Christians had a problem with judging! Paul had to warn them again in his second letter that they were comparing themselves with one another and, in so doing, were without understanding (see 2 Corinthians 10:12). Jesus evidently anticipated that all citizens of the kingdom of God would have a problem with judging. He devoted the last one-third of his Sermon on the Mount to the problems of making proper judgments (see Matthew 7:1-27). Christians are supposed to make certain judgments:
a.
Christians must judge that some are swine and some are dogs and not cast pearls before them (Matthew 7:6).
b.
Christians must judge what they would wish others to do to them so they may do the same to others (Matthew 7:12).
c.
Christians must judge which is the narrow gate and which is the broad way (Matthew 7:13).
d.
Christians must judge who are false prophets by the doctrines they teach and by the fruits they produce in their teachings (Matthew 7:15-20).
e.
Christians must judge that doing the will of God is of primary importance (Matthew 7:21-23).
f.
Christians must judge the proper place to build their lives (Matthew 7:24-27).
g.
Christians must not judge by appearances, but with righteousness and justice (John 7:24).
h.
Christians ought to be able to make fair and honest judgments between themselves when one has a grievance against another (1 Corinthians 6:1-8).
i.
Christians are to test everything for its evil-quotient and abstain from every form of evil (1 Thessalonians 5:21), especially in the matter of religious teaching (see 1 Corinthians 14:29; 1 John 4:1-6).
j.
Christians must be able to judge when a brother is living in idleness (2 Thessalonians 3:6-15).
k.
Christians must be able to judge when a brother is overtaken in any trespass and restore him in a spirit of gentleness (Galatians 6:1 ff.; James 5:19-20, etc.).
There are many judgments Christians must make about people and situations. Why then did Paul say, But with me it is a very small thing that I should be judged by you or by any human court? Literally, the Greek phrase is: de eis elachiston estin hina huph humon anakritho e hupo anthropines hemeras; But unto a little it is that by you I have been judged, or by the agency of a man’s day. The context makes it clear Paul is saying human beings, even Christians, should not be arrogating to themselves the prerogatives of selecting the best apostle to follow. Christ chose the apostles. Christ alone has authority to distinguish one above another. So Paul is telling these divisive minded people that what they are doing is of no significance whatever, except that it is ruining the Christian fellowship there. Their decisions that one apostle or leader is better than another is ridiculous. If they were trying to decide whether Paul were actually an apostle or a false apostle, they had every right and obligation to do so. That could be decided, and should be decided, on the basis of the signs of an apostle (see 2 Corinthians 12:12). But deciding as to which apostle or leader was better than the other, and then using such a decision to form divisions and opposing sides within the church was utterly pointless. It was worse than that! It was assuming prerogatives which belonged only to Christ.
The phrase, or by the agency of a man’s day, is an idiomatic statement referring to the indisputable limitations of the human experience to make eternal judgments. Human life is bounded by too narrow an horizon to make such judgments. The word day in all languages and idioms signifies judgments. The word diet to designate a legislative or judicial body comes from the Latin word dies, the word for day. The word daysman means an arbitrator. The RSV has translated the phrase to give its idiomatic meaning. There is no human diet (or court) with sufficient authority or expertise to divide the church over human leaders. What Paul has said here condemns all division in the body of Christ, and especially that division which is perpetuated by and in favor of religious leadership. Modern denominationalism with its proclivity to perpetuate the distinguishing of one Christian from another by elevation of human religious leaders (dead or alive) stands under this apostolic censure! All a Christian needs to know about a spiritual teacher and leader is whether he is faithful to the Lord’s Word and the Lord’s way of life. All Christians manifesting honest effort to be dependably and reliably following Christ are to love, cherish and honor one another and unite their hearts and minds in singleness of praise and service to Christ alone.
Continuing to expose the cause of so much favoritism and division, Paul implies that part of it may be the tendency of the Corinthians to misevaluate themselves. The way Paul makes this inference is to say that he does not even critique (judge) himself. Every man is predisposed to evaluate himself too highly (Romans 12:3; Philippians 2:3). No human being can trust self-evaluation because the heart of man is deceitful above all things, and desperately corrupt (see Jeremiah 17:9). Only the word of God is able to discern the thoughts and intentions of the human heart correctly (cf. Hebrews 4:12-13). The Greeks placed great emphasis on the adage, Know thyself. That is good advice if a man has in his possession the revealed word of God, the Creator, and if he will saturate his mind with that word surrendering to its divine judgments and evaluations. But by himself no man can know himself for he did not create himself! When men reject God’s word for their own opinions, they overlook their faults and are always able to find someone else more wicked than they. Consider Jesus-’ parable of the two men who went to the temple to prayone a Pharisee the other a tax collector (Luke 18:9-14), or consider the Jewish ruler’s estimate of the common people (John 7:49).
We think J. B. Phillips has captured the essence of Paul’s statement here in his paraphrase, I don-’t even value my opinion of myself. For I might be quite ignorant of any fault in myselfbut that doesn-’t justify me before God. My only true judge is the Lord. When Paul said he knew nothing against himself he was not claiming that he had never sinned. He was well aware of his failings (see Romans 7:13-25; 1 Timothy 1:15, etc.). Paul is simply speaking hypothetically. He is saying, For the sake of illustration, let us presume that I can-’t think of any wrong doing or wickedness against myselfthat still does not prove infallibly there isn-’t any! All it would prove is that Paul could not think of any. But what about the omniscient, omnipresent, omnipotent God? Before God all men are sinnerseven apostles! Before God all men saved are men saved by grace through faith.
1 Corinthians 4:5 Cure: In the final analysis, the judgment of God is the only infallible and absolute judgment. God alone knows all the circumstances, secret thoughts, intentions and motives behind man’s actions. Much that the world thinks is goodness may have been done from very wicked and self-serving motives. So Paul advocates as the cure for the problem of favoritism and conceit an awareness that honoring one Christian servant above another must be left to the judgment of God. Paul exhorts these Corinthian Christians to cease their favoritism and partiality toward spiritual servants. When Paul says, Therefore do not pronounce judgment. he uses the Greek verb krinete, in the imperative mood, which means Paul is commanding them to stop making such superficial judgments. Christians must not pronounce final verdicts on any person who is evidently trying to the best of his ability (and is not causing divisions in the church) to be faithful to the Lord. Christians must wait upon the Lord’s return for final rewards and honors to be handed out to his servants. The Lord alone has the prerogative to hand out final commendations or condemnations. Some of these Corinthian church members were usurping the Lord’s prerogative and honoring one servant of the Lord over another by their fallible, schismatic standards when they said, I am of Paul or, I am of Apollos. Some of them, causing division and disorder in the church by jealousy and selfish ambition (see James 3:13-16), were collaborating with the demons of hell! One would think the elders of the Corinthian church would have recognized such schismatic persons as false teachers by the fruits (division and disorder) of their teachings (see Matthew 7:16; Acts 20:29-30).
Applebury’s Comments
Attitude Toward the Apostles (1-5)
Text
1 Corinthians 4:1-5. Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God. 2 Here, moreover, it is required in stewards, that a man be found faithful. 3 But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. 4 For I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God.
*Commentary
Let a man account of us.*This chapter brings to a close the discussion of the subject of division which had been reported to Paul by members of the household of Chloe. Up to this point, Paul has mentioned the problem of wisdom in contrast to the word of the cross which was the revealed wisdom of God. He has shown the correct view of men in relation to the church as a means of overcoming the party spirit that lay at the root of the problem of division. He has raised the appreciation of all for the things of God by reminding them that they were the temple of God and that the Spirit of God was dwelling in them.
He now pleads for a correct view of the apostles as the ones through whom the Corinthians had believed and who had continued to instruct them in the Christian life. He uses a significant word with which all were familiar in presenting this plea. Account suggests the bookkeeper’s term for entries in his ledger. Paul is suggesting that they enter this in their ledger to his credit. They are to set it down in their minds so as to make the accounts balance. He is asking them to look upon the apostles in their relation to this problem in a way that will bring to bear all that has been said by him upon the subject of division. The use of the plural pronoun does take in all the inspired teachers, apostles in particular, as the ones through whom God carried out the project of building the church and caring for it as one would cultivate his field.
*as of ministers of Christ.*The apostles are Christ’s servants; they are not to be thought of as ones to divide the body of Christ. In chapter 1 Corinthians 3:21-23, Paul has explained that he and Apollos and the other leaders really belong to the church as their servants. There is a sense, however, in which they also belong to Christ. This is of primary importance in the solution of the problem before them. They were ministers (literally, deacons) who were to perform a service for the church under the direction of the Lord. He uses another word that is translated minister in this context. It means a subordinate or an attendant. Originally, it referred to the galley slave who was chained to his oar. But this idea is not to be read into the New Testament usage. There it refers to the one who has a subordinate position that requires absolute devotion to his superior. It is the word that describes the temple guards who were subordinates of the ruling body of the Jews. Paul considered himself as such a servant of Christ. He is a subordinate whose sole duty is to please the Lord Jesus Christ. Since the church is Christ’s and the appointed servants are Christ’S, there is no reason for dividing the church over loyalty to any man. Christ demands absolute priority in the lives not only of teachers but also of all other members of His body, the church. See Colossians 1:18.
*and stewards.*This important word also enforces the lesson of relationship between teachers and Christ. It means household servant. Joseph was such a slave in the house of Potiphar. His task was to manage the affairs of his master and to look after his property. He was strictly accountable to the master for the proper discharge of his duties. This accurately describes the inspired apostle’s relation to Christ. They were not appointed by men and not accountable to them. Christ appointed them and equipped them to do the task He had for them, and He held them accountable as stewards who were watching over the mysteries of God.
*the mysteries of God.*Arndt and Gingrich in A Greek-English Lexicon of the New Testament define mystery as a secret. See my comment on 1 Corinthians 2:6-9. These are not mystical things or mysterious things. They are those things in God’s plan to save the believer in Christ that would have remained forever hidden to man had not God revealed them through the inspired apostles and prophets. Essentially then, the term refers to the Bible as the revealed will of God. The apostles were to watch over, guard, and protect that which belonged to God. Paul’s appeal to Timothy emphasizes this important truth: O Timothy, guard that which is committed unto thee, turning away from the profane babblings and oppositions of the knowledge which is falsely so called; which some professing have erred concerning the faith (1 Timothy 6:20-21).
*that a man be found faithful.*This seems to be the most important qualification of a stewardfaithfulness to his master. Jesus-’ story of the steward who was accused of wasting his master’s goods illustrates the attitude toward unfaithful servants (Luke 16:1-20). So far as the apostles were concerned, their responsibility was that they be faithful to Christ. They were not to gather men about them for their own glory and thereby divide and destroy the church. Thus the descriptive terms that refer to the apostles and the necessity remaining faithful to the Lord all show the wickedness of the divided state of the church.
*that I should be judged of you.*Having laid down the basic principles that govern his relation to the church and to the Lord, Paul proceeds to state that it is an inconsequential matter that some of them were presuming to pass on his qualifications to be an apostle. The word for judge in this context means to examine one’s qualifications for office. See comment on 1 Corinthians 2:14-15. The one who is spiritual (the inspired apostle) is judged (examined as to his fitness for the task) by no man. Man didn-’t appoint the apostles of Christ; He did. No man, therefore, has the right to pass on their fitness for the work Christ had for them to do. Why then should one say, I am of Paul, and another, I am of Cephas? Who were they to approve one apostle above another? This is the party spirit that was causing splits in the church at Corinth. Paul let them know that it was a very small thing to him that some were attempting to disqualify him as an apostle of Christ by appealing to human standards or verdicts handed down by men.
*I judge not mine own self.*That is, Paul did not pass on his own qualifications to be an apostle, and surely the Corinthians were less qualified to do so. Judge in this context is still the word for passing on one’s qualifications for office.
*I know nothing against myself.*This remark, like everything else, must be taken in the light of its context. Paul is saying that he did not know anything against himself that would disqualify him as an apostle. Of course, he knew that at one time he had been a persecutor of the church. By his conduct, he had insulted God. See 1 Timothy 1:12-13. He had even consented to the death of Stephen. But this did not prevent his being appointed to God’s service for by God’s grace he had obtained mercy because of his faith in the Lord Jesus Christ. Jesus who appeared to him on the Damascus way appointed him a minister and witness both in the things he had seen and in the things that would be shown to him (Acts 26:16). He sent Ananias to him saying, Get up and get yourself baptized and wash away your sins because you have called on the name of the Lord (Acts 22:16).
*not hereby justified.*Justify, justification, and righteousness are usually used in the New Testament with the meaning that has to do with God’s forgiveness of sin or His looking upon the one who is justified as being right in His sight because of faith in Christ who shed His blood for the remission of sins (Romans 3:21-26). But it may also be used in its ordinary sense as in this case. Paul is saying, I know nothing against myself, but that does not justify me in assuming that I am qualified to be an apostle of Christ. It is the Lord who passes on my qualifications and approves me as His apostle.
*judge nothing before the time.*This word is accurately rendered judge in this instance. It refers to the act of weighing evidence, making decisions, and handing down verdicts as a judge on the bench would do. The Corinthians were doing exactly this thing when they said, I am of Paul or I am of Apollos. They were not qualified to do this for they did not have full information and did not know the hearts of men. This is very similar to Jesus-’ statement, Judge not that ye be not judged (Matthew 7:1). He was forbidding hypocritical judging. He, of course, made allowance for the fact that men are capable of recognizing false prophets, for He said, By their fruits ye shall know them (Matthew 7:16). It would seem that by this standard the Corinthians should have been able to see through the false teachers who were promoting division in their midst.
In handing down verdicts that glorified one man and dishonored another, they were violating another principle, that is, the time God has set for judgmentthe coming of the Lord.
*bring to light the hidden things.*All men face the judgment day before the Lord (Revelation 20:11-15). The one who sits on the throne knows the hidden things that are in darkness. They may not all be evil, for that matter, But God who knows the hearts of all men (Acts 1:24) will judge with righteousness. The light of His truth will illumine the secrets of men’s hearts and make manifest their plans, thoughts, and desires (Romans 2:16).
*then shall each man have his praise from God.*Praise from God! This should satisfy the need of any man. Why then should they seek the praise from men and in so doing divide the church of God? Well done, good and faithful servant from God is more than all the praise from men.
1 Corinthians 4:6-13
**Butler’s Comments
SECTION 2
Pompousness** (1 Corinthians 4:6-13)
6 I have applied all this to myself and Apollos for your benefit, brethren, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another. 7For who sees anything different in you? What have you that you did not receive? If then you received it, why do you boast as if it were not a gift?
8 Already you are filled! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 9For I think that God has exhibited us apostles as last of all, like men sentenced to death; because we have become a spectacle to the world, to angels and to men. 10We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute. 11To the present hour we hunger and thirst, we are ill-clad and buffeted and homeless, 12and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13when slandered, we try to conciliate; we have become, and are now, as the refuse of the world, the offscouring of all things.
1 Corinthians 4:6-7 Egotistical: Paul had made it clear that Peter, Apollos, and he, had all received their stewardship to Christ by grace, not by merit. Paul insisted that whatever any apostle or leading teacher in the church might appear to be by the world’s standards, they were nothing more than servants seeking to be found faithful to their one Lord, He made it plain that no apostle or leader should be exalted above another. And all along he has been using himself and Apollos as an illustration. The Greek word translated applied is meteschematisa. It is the word from which we get the English word schematic, which means a sketch or a drawing. Meteschematisa means to transfer by way of a figure.
Paul made himself and Apollos an illustration for their benefit. The Greek phrase, di humas, means, for you, or, on account of you.. Notice also Paul continues to call them brethren even though they are thinking too highly of themselves and are puffed up. He has not written them off or expelled them from his fellowship. He will exert every effort, by every proper means possible, to benefit them.
The word live (as in the RSV) is not in the Greek text, and neither is the word think (as in the KJV). The literal reading from the Greek text would be, … that in us you may learn not above (or beyond) what has been written.. The phrase which follows shows that Paul is talking about both their thinking and their living. The Corinthian Christians are exhorted to learn by the example of humility and service practiced by Paul and Apollos toward one another and toward all other Christians. Paul and Apollos do not think of themselves or live toward one another in any way contrary to the scriptures (Gr. gegraptai, what is written). They are bound by the scriptures to be humble before God as much as anyone else. Paul had already quoted six Old Testament references about boasting (Psalms 33:10; Isaiah 29:14; Jeremiah 9:24; Isaiah 64:4; Isaiah 65:17; Job 5:13) and there are many more (Psalms 49:6; Psalms 94:4; Psalms 17:7; Proverbs 27:1; Isaiah 10:15). Jesus spoke much about humility and against arrogance and conceit, and it may be that Paul is referring to the gospel documents since there is evidence that some of them may have been in existence as early as 50 A.D. The Christian must not be guided in his attitude toward himself and toward others by personal feelings or by any human standard. His attitudes are under the control of the mind of Christ which is revealed in the Bible (and nowhere else).
Literally, the Greek text of verse six reads, … that not one over (or, beyond one you may be puffed up against the other.. The Greek word phusiousthe is translated puffed up and means, to blow up, to inflate, and is from the word phusa, bellows. It is used metaphorically in the New Testament of pride (cf. 1 Corinthians 4:6; 1 Corinthians 4:18-19; 1 Corinthians 5:2; 1 Corinthians 8:1; 1 Corinthians 13:4; Colossians 2:18). This does not mean we cannot feel closer to some co-workers than others. Paul had his Luke and his Timothy!
The apostle now asks a series of questions, with just a trace of sarcasm to arrest their attention, to bring them back to a realistic view of themselves. He asks first, Who sees anything different in you? The Greek phrase is tis gar see diakrinei and literally translated would read, For who makes you thoroughly separate or distinct? J. B. Phillips has captured the idea in his paraphrase, For who makes you different from somebody else? The Corinthian Christians may have had many different functionaries (cf. 1 Corinthians 12:4 ff.), but they all had the same position or rank before Godthat was servant. Paul is implying that their attitude of superiority toward one another was born of presumptuous conceit. Even the fact that they had chosen one apostle over another to follow did not make them superior, for apostles themselves are only servants! Their conceit was perpetuating division which in turn was destroying the temple (church) of God.
The second question, What have you that you did not receive? shows why their feeling of superiority was presumptuous. Everything they had they received from God. Life, salvation, spiritual gifts, the apostolic word, the Spirit of Godnothing was meritedeverything was by grace (cf. 1 Corinthians 1:26-31). All men everywhere need to be constantly reminded of this fact. Paul with the third question, If then you received (Gr. elabes) it, why do you boast as not having received (Gr. labon) it? There was simply nothing they could claim to have earned or originated themselvestherefore, they had no reason to boast. There was no need to elevate one apostle over another for they, too, had only what they received from God by grace.
1 Corinthians 4:8-13 Exploitative: These Corinthian brethren had become so egocentric, they were exploiting apostles and teachers for their own selfish purposes. They were building (they thought) their own reputations and glory at the expense of the apostles, for their divisions and partyisms hurt the apostles and brought disrepute to the name of Christ and his church. But they did not care so long as they appeared to be wise in their selectivity and exclusivity. Paul seeks to correct this by admonishing them through sarcasm and irony. They must be brought to see themselves as they really arearrogant, exploitative, uncaring spiritual brats. It is a serious problem. It is destroying the church! Striking, impressive, attention-getting words must be used to solve the problem.
They considered themselves to have arrived at the goal of the Christian lifespiritual maturityby being wiser than others. They exalted one leader or one apostle over another, thereby arrogating to themselves the stature of spiritual giants. They thought they proved by their divisions that they alone knew which leader was the right one for the church. Each party or group believed they alone could make superior spiritual evaluations. Each group considered the other groups immature, unqualified, and unacceptable for fellowship in the Lord. Each group considered itself the ruling group (kings). The apostle vividly compares their pride, egotism and superiority with the actual life and reputation of an apostle. William Barclay illustrates:
When a Roman general won a great victory he was allowed to parade his victorious army through the streets of the city with all the trophies that he had won; the procession was called a Triumph. But at the end there came a little group of captives who were doomed to death; they were being taken to the arena to fight with the beasts and so to die. The Corinthians in their blatant pride were like the conquering general displaying the trophies of his prowess; the apostles were like the little group of captives doomed to die. To the Corinthians the Christian life meant flaunting their privileges and reckoning up their achievement; to Paul it meant humble service and a readiness to die for Christ.
The apostles never considered themselves kings. They knew there was only one KingJesus. Paul is reminding them all followers of Jesus are merely his bondslaves and servants. Paul proceeds to tell these Corinthians, glorying in having chosen certain apostles to follow, just where apostles are in the scheme of things (especially as viewed by the worldly-minded). First, apostles were made to be spectacles. The Greek word translated spectacle is theatron from which we get the English word theater. What Paul means is the apostles were made public spectacles of humiliation through what they suffered. The same Greek word theatron is used in Hebrews 10:33 and translated publicly exposed. There it is describing the public abuse and affliction Jewish Christians had to suffer from the unconverted Jews. Paul suffered that kind of humiliation from Jew and Gentile alike (see the book of Acts; also 2 Corinthians 11:21-33). The Jews called him an apostate and blasphemer; Greek philosophers called him a babbler and trouble-maker; governors called him mad. Paul had a reputation as a menace to society (Acts 17:6). Next, Paul says, the world looks upon the apostles as morons (Gr. moroi, fools). Paul accepted the world’s evaluation, willing to be called a fool if it was for Christ’s sake. He is saying to the Christians at Corinth that if they are expecting to gain a reputation from the world by dividing up and claiming to be followers of any of the apostles, their reputation will be that of fools following fools.
All through this section, Paul contrasts what the sophisticated world thought of the apostles and what the Christians at Corinth, in their naivete, thought the world should think of them. To the world the apostles (and, all of Christianity) were fools, weak, disreputable. The Corinthian Christians thought if they structured the church after worldly ways, with positions and parties of seniority and superiority by selecting the most prestigious leaders to follow, they would rule, be wise, be strong, and be honored. But the world does not see apostolic Christianity that way.
All the while the Corinthian Christians were reveling and basking in their own egotism, the apostles were suffering great privations and hardships to bring them to Christ and to strengthen them in Christ. Apostles went hungry and thirsty many times for the sake of the gospel. Paul knew how to endure hunger (Philippians 4:11-13). He knew what it meant to be beaten like a slave would be buffeted (Gr. kolaphizometha, beaten with the fist). One ancient Greek knew a man was a slave because he watched him being kolaphizomethabuffeted. Apostles were looked upon as itinerant wanderers (Gr. astatoumen, unsettled, unfixed, without a stationary place or home). They had to do manual labor (Gr. kopiomen), working for a living with their own hands (see 1 Corinthians 9:6; Acts 18:3). Greek culture looked upon those who worked with their hands as the lowest class of societyjust above slaves. Tradesmen certainly would never be classed as leaders of Greek society. Regardless of what any society or culture says, labor and work are held up throughout the Bible as character-building virtues. The sophisticates of the world, however, think otherwise. The world would see the Christians at Corinth as followers, low-class common laborerstentmakers and fishermen.
The apostles were, by temperament, quite unlike the sophisticated Greeks. Aristotle said that the highest virtue was megalopsuchiawith great soul; and, he said, the virtue of the man with the great soul was that he would not endure insults. But the apostles had the Spirit of Christ in them. By Christ’s love they were constrained and controlled. The Greek text is extremely terse, for the sake of impact. Paul says, literally, Being slandered, we bless. The Greek word loidoroumenoi means to be insulted or reviled (see John 9:28; Acts 23:4). Paul says, Being persecuted, we bear it; being blasphemed, we entreat, or conciliate. The pagan Greek and Roman world of Paul’s day looked upon conduct such as the apostles exhibited as grovelling weakness, a character defect, and a sure mark of the lowliest class of society.
The apostles were, by reputation, the scum of the earth. The Greek word perikatharmata, translated refuse, refers to the garbage scoured or scraped off a kitchen vessel. The Greek word peripsema, translated offscouring means to wipe the dirt off all around. In other words, the majority of the world, in that day, looked upon these apostles of the crucified Christ as garbage and dirt. And these Corinthian Christians thought their choosing one apostle over another would make them appear wise and worldly in the eyes of the pagan culture of the day. One is reminded by modern-day church people who create divisions in the body of Christ because of preacher-worship. And preachers are not exactly considered first-class citizens of modern culture. In fact, movies and television go to great lengths to portray preachers of the Bible as rabble-rousing, ignorant, self-serving menaces to society. Preachers, teachers and other leaders of the Lord’s church should never be the object of a church’s pride. They certainly are no reason over which to divide the church.
Applebury’s Comments
A Much Needed Lesson on Humility (6-13)
Text
1 Corinthians 4:6-13. 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; that no one of you be puffed up for the one against the other. 7 For who maketh thee to differ? and what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it? 8 Already are ye filled, already ye are become rich, ye have come to reign without us: yea and I would that ye did reign, that we also might reign with you. 9 For, I think, God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world, both to angels and men. 10 We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye have glory, but we have dishonor. 11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; 12 and we toil, working with our hands: being reviled, we bless; being persecuted, we endure; 13 being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, even until now.
*Commentary
transferred to my self and Apollos for your sakes.*Paul simply named himself and Apollos instead of naming the ones who were causing the strife in the church. He is teaching a lesson on the correct relation of men to the church. He might have used the names of the guilty parties, but for their sakesperhaps to spare them the embarrassment with the hope that they might change their wayshe didn-’t. There are times when evil doers have to be pointed out by name. Paul didn-’t hesitate to do it in the case of Alexander and Hymenaeus (1 Timothy 1:20). See John’s reference to Diotrephes (3 John 1:9).
It is doubtful if this can refer to the splits in Corinth that are mentioned in 1 Corinthians 1:2. There it seems that leaders were gathering others about them and forming parties in the church by calling attention to their own preference to Paul or Cephus, or Apollos.
*that ye might learn.*The lesson is one on humility. He wanted them to learn it as he spoke of himself and Apollos.
*beyond the things which are written.*This is a reference to the quotations from the Old Testament which Paul has used in 1 Corinthians 1:19; 1 Corinthians 1:31; 1 Corinthians 2:9; 1 Corinthians 3:19. Taken together, they are a strong protest against the conceit that was causing men to boast of their own wisdom. Paul tried to get the Corinthians to see that real wisdom for the mature mind was the wisdom revealed in the word of the cross as it was spoken by the inspired teachers.
*puffed up for the one against the other.*This refers to the pride and conceit of the leaders who were causing so much havoc in the church. People were for one leader and against another. With arrogant pride, they were aligning themselves with a favorite leader and looking with disdain on others. Some favored Apollos and assumed an arrogant attitude toward Paulthe names of Apollos and Paul were substituted for the names of the real party leaders.
*For who maketh thee to differ?*They needed to learn the lesson of humility to offset the pride and arrogance that was destroying the fellowship between brethren in Christ. Paul raises three questions in order to make them see the point. (1) Who maketh thee to differ? Does this acknowledge a distinction or suggest that all are members of the same body, even though they may have different functions? See 1 Corinthians 12:12. It seems that Paul is reminding them that no one is elevated above another in Christ’s plan for the church. He is supreme, and every believer has the same honored position as a member of His body. (2) What hast thou that thou that thou didst not receive? Whatever anyone had by way of natural talent or acquired skill or spiritual gift such as those mentioned in 1 Corinthians 12:8-10. it was not his to boast about to the disparagement of others in the church. Man as the creature of God has received so many gifts from Him. For example, he has received physical strength necessary for his responsibilities; he has received a mind that enables him to think and to make choices. These are some of the things that make him different from the animal. Whatever he had in spiritual gifts (miraculous powers) were given by the Spirit as He determined. There was nothing in all this to cause them to be proud as if others had not received the same gifts. (3) Why dost thou glory as if thou didst not receive it? The basic error indicated by this question seems to be their disregard for God. If they received their gifts from God, there is no excuse for the state of division that existed among them.
*Already ye are filled.*Because of their arrogant attitude toward him as God’s servant, Paul ironically presents the Corinthians as having already arrived at the goal of the Christian lifeheaven with all of its blessings. He sees them sitting at the heavenly feast enjoying the riches of heaven, but he and the teachers like him are still struggling under the humiliating experiences that he suffered for their sakes.
*I would that ye did reign.*Although Paul had spoken ironically, he could wish that what he said of them were really true, that is, that they were in heaven as victors over all the trials of life. It is no wonder that one who had suffered so much for others should long for the time when the victory for all the faithful, including himself, would be won. He told the Philippians of this longing: I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake (Philippians 1:23-24).
*as men doomed to death.*The figure is a familiar one of that day. It represents condemned men awaiting the hour when they would be torn to pieces by wild animals before the eyes of the pleasure mad crowds. The condemned men are the apostlesnot because they are criminals, but because God knew that they would give their lives in His service. Jesus told Peter some things that were to happen to him, signifying by what manner of death he should glorify God (John 21:19). Peter was aware of this and wrote that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me (2 Peter 1:14). See also Paul’s statement to Timothy (2 Timothy 4:6-8).
*a spectacle unto the world.*The pageant in which the apostles are being led to their death is performed before the eyes of the world. The world in this instance is the whole universemen and angels behold the spectacle. Not all the men who beheld the spectacle were evil, for many who witnessed the faithful apostles were convinced by their lives that the gospel they preached was the truth. See Acts 5:33-42. Stephen’s Christ-like attitude in death must have made a very great impression on the young man Saul. But angels also were watching the dedicated men as they went to their death. Peter mentions their interest in the scheme of redemption (1 Peter 1:11-12). Some more light is thrown on their interest in men who suffer for Christ by the writer of Hebrews, for he asks, Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation? (Hebrews 1:14)
fools for Christ’s sake. Another touch of irony. They were willing to be looked upon by the world as fools for the sake of Him who loved them and gave Himself for them. Actually, they were men of mature wisdom as Paul had shown in chapter two. The Corinthians, on the other hand, were not wise. They thought they were, however, as a result of their own thinking. Those who accepted the revealed wisdom of God could, of course, be called wise. But their problem was that too many of them were only babes in Christ. The contrasts in this verse are designed to produce humility in the hearts of the readers of the epistle.
*we are weak.*Paul freely acknowledged his weakness, that is, without Christ he was weak. Concerning the thorn in the fleshwhatever that was, we do not know except that it was given him to keep him from being over much exaltedthe Lord said, My grace is sufficient for thee: for my power is made perfect in weakness. Paul adds, Most gladly therefore will I rather glory in my weakness, that the power of Christ may rest in 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 I am strong (2 Corinthians 12:8-10). The strength of the Corinthians also lay in their relation to Christ, but in all probability the apostle is speaking ironically againthey were claiming to be strong.
*ye have glory.*More irony, perhaps. Actually, they were receiving glory from men. But from the same men, the apostles were receiving dishonor. The nature of that dishonor is seen in the long list of things they were suffering for Christ. This dishonor was going on even until nowthe time of writing the epistle. By that time they should have been acknowledged for their real worth as servants of Christ.
*filth of the world.*The degradation of these faithful servants of the Lord reaches it climax in this term. They were like dirt that could be swept up from the floor or like an incrustation of filth that had to be scraped off of things to which it had clung.
1 Corinthians 4:14-21
**Butler’s Comments
SECTION 3
Exasperating **(1 Corinthians 4:14-21)
14 I do not write this to make you ashamed, but to admonish you as my beloved children. 15For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. 16I urge you, then, be imitators of me. 17Therefore I sent to you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, as I teach them everywhere in every church. 18Some are arrogant, as though I were not coming to you. 19But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power. 20For the kingdom of God does not consist in talk but in power. 21 What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?
1 Corinthians 4:14-17 Misbehaving: Paul, having just written rather sarcastically, does not want the Corinthians to assume that he is bitter toward them or that he does not care for them. He does care for themhe loves them as a father loves his exasperating children. So he admonishes them. He does not write to destroy them with shame, but to correct them. The Greek word noutheto, translated admonish, is a compound of two Greek words, nous, mind, and tithemi, to put. Literally, it means to put into the mind as a warning some word or words. It is different from the Greek word paideia which stresses correction by action, although a good father uses both forms of correction (see Ephesians 6:4). Paul hopes to correct their misbehavior by a word of admonition, but he will take action if necessary (see 1 Corinthians 4:18-21 below).
They are his agapeta teknabeloved childrenand although they may have had thousands (Greek, murious, myriads) of teachers (Greek, paidagogous, tutors, pedagogues), they have had only one spiritual fatherPaul. The Greek word paidagogous means, literally, a leader of the child. The Greek pedagogue was usually a slave who was given charge of the children of the wealthy and influential. The pedagogue escorted the children to school, disciplined them when they needed it, and often tutored the children when they were not in school. The pedagogue might do some of the work of a father and even become very intimately attached to the children, but he could never become the father. A father begets. Only one person can be the father of a child. When Paul said, … you do not have many fathers.. he used the Greek word pateras (from which we get the English words, paternal, patronize). But when he said, … I became your father in Christ Jesus.. he used the Greek word egennesa which actually means begat. Paul brought about their conversion to Christ personally through his preaching (see Acts 18:8; 1 Corinthians 3:10). He laid the foundation of gospel work in Corinth. Paul had begotten many spiritual children in Christ Jesus; Timothy (1 Timothy 1:2) and Titus (Titus 1:4) and Onesimus (Philemon 1:10), and hundreds of others (see 1 Thessalonians 2:11).
It is important to notice in this text that Paul says the Corinthians were begotten by Paul in Christ through the gospel. Spiritual birth (new birth, being born again) is through the gospel preached by the apostles. Where does one find the gospel preached by the apostles? In the book of Acts, beginning in Acts chapter two. What is the apostolic gospel through which the Corinthians were born again or anew? It is that Jesus Christ, the Son of God, was manifested in the flesh, died on a cross for the atonement of the world’s sin, arose from the dead on the third day to validate that atonement; it is that men must so trust that declaration of God they will repent (change their mind) and submit to the command of the apostles to be immersed in water unto the remission of sins; it is that the Holy Spirit of Christ will take residence in the penitent and obedient believer and become to him God’s down-payment on eternal life. No man, since the redemptive work of Christ at the cross and the empty tomb, can be begotten in Christ apart from believing and obeying the apostolic gospel. Christians are begotten through the word of God, the gospel (see 1 Thessalonians 2:13; 2 Thessalonians 1:8; 2 Thessalonians 2:13-15; James 1:18; 1 Peter 1:22-25). The word of God, the gospel, is the spiritual seed (Greek sperma or spora, see Luke 8:11 and 1 Peter 1:23) or sperm of God which begets the Spirit of God in man’s heart but only when man believes it and obeys it. Many of the Corinthians, hearing, believed and were immersed in water (see Acts 18:8) and were thus begotten in Christ through the gospel!
Paul admonishes them (warns them) they are straying from the example he had given them as to how to live in Christ. He exhorts them to mimic his life in Christ (Greek, mimetai, imitate). He does not infer they should become disciples or followers of Paul or anyone else, but that they should imitate his ways in Christ (1 Corinthians 4:17). Paul used this exhortation frequently (see 1 Corinthians 11:1; Acts 20:35; 1 Corinthians 7:7; Philippians 3:17; Philippians 4:9; 2 Thessalonians 3:7; 2 Timothy 1:13). The Bible is full of admonitions for Christians to imitate the example of men of faith such as Abel, Enoch, Noah, Abraham, Moses, David, and countless others (see Romans 4:1 ff.; Hebrews 11:1 ff.). Of course, Christ is the Way, the Truth, and the Life. Jesus is the pathfinder or pioneer of our salvation (Hebrews 2:10). We* follow* Jesus, but we may also imitate Paul as he follows Jesus. Like spoiled and selfish children, these Corinthian Christians were misbehaving. They certainly were not behaving as their spiritual father did.
As Paul was writing this letter, Timothy was on his way from Ephesus to Corinth. Paul had sent him (see Acts 19:22) by way of Macedonia with Erastus as his companion. Timothy was sent to remind them of how Paul lived in Christ and what he taught in Christ. Paul was no hypocritehe lived what he taught and he taught Christ and lived Christ everywhere, in every church (see 1 Thessalonians 2:9-12; 2 Corinthians 11:23; 2 Corinthians 12:14-18, etc.). A journey from Ephesus to Corinth, by way of Macedonia, by ancient modes of travel, facing all the dangers of the ancient traveler, might seem unnecessary in light of what might appear to be an insignificant problem in the church. But Paul knew it was not an insignificant problem. All the sacrifice and tension necessary to correct it must be made immediately. The church at Corinth was being destroyed by the schismatics! Timothy and Erastus must travel some 600 miles or more, the major portion of which would probably be on foot, to attempt to produce some spiritual maturity in these bickering, arguing, misbehaving children. This will be a work that spiritual fathers will have to do with their children so long as the church remains in this world. It does not cease!
1 Corinthians 4:18-21 Mocking: Paul had heard that some of the Christians in Corinth were not only misbehaving, they were arrogant (Greek, ephusiothesan, puffed up) about it. Paul wrote this epistle at Ephesus in the Spring of 57 A.D. He told the Corinthians he planned to stay in Ephesus until after Pentecost (June) (1 Corinthians 16:8) and then come to Corinth for a visit. But he changed his plans (2 Corinthians 1:15-16; 2 Corinthians 1:23) and apparently the Corinthians then accused him of weakness and cowardice, so he wrote what is entitled the second epistle to defend his change of plans.
There must have been some indication at the writing of the first letter that some of the brethren at Corinth were arrogantly boasting Paul would never come to Corinth and exercise any apostolic authority. They accused him of being bold when he was away from them and meek when face to face with them (2 Corinthians 10:1). His sending Timothy instead of going himself as first he planned seemed to them to be justifiable cause for a bold and arrogant attitude toward the apostle.
So the apostle promises, But I will come to you soon, if the Lord wills,. and he promises to show that their mockery is all talk without any power behind it. The Greek word gnosomai, translated find out, is literally, shall know. Paul means to settle the issue once for all with the Corinthians about the authority of his apostolic message. The Greek word pephusiomenon is a perfect participle meaning they had become puffed up in the past and were continuing to be puffed up. They had not repented. For some reason the teachers and leaders of the church there had not seen the error of their ways and they were getting more arrogant and bold with each passing day.
In 1 Corinthians 2:4-5 we have the antithesis of word and power. The difference there is between words of sophisticated philosophies verses the historical facts of Christ’s redemptive work. The truth of God (in the gospel of Christ and his apostles) has power to destroy all philosophies and theories that are merely guesswork (and not even good guesses at that). The power of the Spirit of God in his word is able to cast down all imaginations (Gr. logismous, rationalizations) and bring every thought (Gr. noema, concept, purpose, device) into captivity to obedience to Christ (see 2 Corinthians 10:3-5). Paul is talking about going to Corinth to exercise the power of truth in the apostolic message versus the boasting sophostries of the wayward and divisive Christians there. He is not threatening a demonstration of any physical or ecclesiastical power. None of the apostles ever assumed any papal powers.
Paul is challenging the schismatics at Corinth that when he comes to them he will put their sophisticated philosophies to the test to see if they are producing in the lives of people what his apostolic gospel is able to produce. It will be a test of spiritual strength and power. For, he says, the kingdom of God in a man’s life is not demonstrated by words, but by the power of Christian living. So far, their sophistries have shown the exact opposite of Christian love and unity. In the kingdom of God, every thought is brought into obedience to Christ.
The choice is theirs. He will, if the Lord wills it, arrive shortly in Corinth. The question is, will they repent and bring their thinking and acting into obedience to Christ (as preached to them and written to them by Paul), or will they continue in their egotistical divisiveness? If they repent Paul will come with a gentle love. If they do not repent Paul will come with a chastening love. He says he will come with a rod (Gr. hrabdo, large wooden staff), but he is using the word rod as a metaphor. He does not intend to beat them physically, but to chasten them with the truth. It is by the power of the truth men are set free from enslavement to the destructive, damning lies of the devil which alienate them from God.
Applebury’s Comments
Admonition to Beloved Children (14-21)
Text
1 Corinthians 4:14-21. I write not these things to shame you, but to admonish you as my beloved children. 15 For though ye have ten thousand tutors in Christ, yet have ye not many fathers; for in Christ Jesus I begat you through the gospel. 16 I beseech you therefore, be ye imitators of me. 17 For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which are in Christ, even as I teach everywhere in every church. 18 Now some are puffed up, as though I were not coming to you. 19 But I will come to you shortly, if the Lord will; and I will know, not the word of them that are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love and a spirit of gentleness?
*Commentary
I write not these things to shame you.*The ironical touch of the scolding just administered probably did shame them, but Paul’s purpose was not this as an end in itself. He wanted them to do something about their problem. For this reason he wrote to them as to beloved children. The tenderness of Paul was like that of Jesus. Of Him it is said, A bruised reed shall he not break, and a smoking flax shall he not quench, Till he send forth judgment unto victory. And in his name shall the Gentiles hope (Matthew 12:20-21). But no one should presume upon the gentleness of either Jesus or Paul, for when it became necessary, each was capable of administering the severest kind of rebuke. Admonition and chastisement were marks of a good father (Hebrews 12:7-13). Paul’s tender care for the Corinthians is always breaking through the dark clouds of severe condemnation of conduct unbecoming to a Christian. Paul really loved his children in the Lord.
*ten thousand tutors in Christ.*Regardless of the number of tutors they might have, one fact remains: they have only one father in Christ. False teachers dogged the steps of Paul wherever he went, trying to upset the faith of his converts. See 2 Corinthians 11:13-15. But there were the faithful teachers like Apollos also. Whether good or bad, the fact remained that Paul was first to preach the gospel to them. It was through their obedience to the word of the cross which he proclaimed that they had become Christians.
The word tutor was a familiar one to the Corinthians. It described the trusted slave or some other parson who watched over the welfare of boys for their father: It was often the duty of this person to take the children to school and get them home safely. There was a difference, however, between the tutor and the teacher. Others might be likened to the tutor, but Paul was the teacher.
*in Christ Jesus I begat you through the gospel.*The power to bring the new creature in Christ into being was in the gospel which Paul preached. Since he preached it and they believed and acted upon it, he could refer to himself as the one who had begotten them in Christ.
James uses a similar expression to explain the cause of the Christian life: Of his own will he brought us forth by the word of truth, that we should be kind of firstfruits of his creatures (James 1:18). Peter uses the same figure: having been begotten again, not of corruptible seed, but of incorruptible, through the word of God which liveth and abideth (1 Peter 1:23). Although there are some who do not agree, it is possible that John refers to the same thing when he says, Whosoever is begotten of God doeth no sin, because his seed abideth in him: and he cannot sin, because he is begotten of God (1 John 3:9). All this seems to be in agreement with what Jesus said to Nicodemus: Except one be born of water and of the Spirit, he cannot enter into the kingdom of God (John 3:5). The Spirit’s part has to do with the preaching of the inspired Word. Water, in connection with the instruction of the Word, has a place in the new birth. Washing away of one’s sins in baptism is accomplished because of it’s connection with the Word (Ephesians 5:26). The cleansing power is in the blood of Christ to which the sinner comes when he is buried with Christ through baptism into death (Romans 6:4).
It will be helpful in this connection to consider the following uses of water in connection with the process of becoming a Christian. (1) Water is used in relation to regeneration. According to his great mercy he saved us, through the washing of regenerationan act that brings about the new birthand renewing of the Holy Spiritthe act of the Holy Spirit that makes one new. (Titus 3:5) The Holy Spirit’s part is in the use of the Word which the inspired apostles proclaimed. (2) Water is used in relation to separation from sin. Our fathers were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea (1 Corinthians 10:1-2). (3) Water is used in purification from sin. Having our bodies washed in pure waterwater that purifies because God said to use it in this connection (Hebrews 10:22). (4) Water is used in relation to salvation from sin. Which also after a true likeness doth now save you even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God (1 Peter 3:21). According to this passage, baptism is the act by which the believer asks God for a good conscience, for in baptism the blood of Christ washes away sins (Acts 22:16).
The Corinthians as babes in Christ had experienced the new birth for they had been baptized into Christ. This is a mark of the beginning of the Christian life. It is not a sign of Christian maturity.
*be imitators of me.*In 1 Corinthians 11:1, he adds the words, even as I also am of Christ. One wonders how many teachers or preachers today would dare to say this; yet every one who is qualified to teach should set the example for his pupils to follow. The Christian teacher should, of course, be an imitator of Christ. Since Paul was their spiritual father, they were under obligation to imitate him. It is natural for the child to imitate the parent. As to the Corinthians, they were to imitate Paul by translating into life the lessons he taught them.
*I sent unto you Timothy.*Timothy was a young man of unfeigned faith. Both his grandmother and his mother were believers in Christ (2 Timothy 1:5). Paul pays high tribute to Timothy when writing to the Philippians. He said, I have no man likeminded, who will truly care for your state (Philippians 2:30). He was often sent on important missions such as this one to Corinth. He was to remind them of Paul’s ways in every church.
*some are puffed up.*Some assumed that Paul was not coming to visit them again. Perhaps they were saying that he was afraid to do so, and that he was sending Timothy instead. He quickly dispels their doubts by saying, I will come shortly, if the Lord will.
*not the word of them that are puffed up, but the power.*Paul was not concerned about the arrogant boasting of some who were against him; he wanted to test their real force. Was there anything to them other that high sounding words?
*the kingdom of God.*Just as they had failed to recognize the church as the temple of God, so they also failed to recognize the true nature of the kingdom of God. It was to be found not in words but in power vested in the inspired apostle to deal with sinners. Upon his arrival, all the arrogant boasting of the enemies of the kingdom would be put to the test.
*rod or spirit of gentleness.*Paul put the issue up to them. They could change their ways before he got there. He evidently hoped for this, for they were his beloved children. But as their spiritual father and teacher in Christ he had an obligation to chastise them when they needed it. The symbol of chastisement was the rod. For a suggestion as to the possible outcome of the matter, see 2 Corinthians 7:8-10.
Summary
Chapter four brings to a close the discussion of the subject of division by correcting the thinking of the Corinthians about human leadership. Paul asks them to look upon him as one who served them as the Lord’s subordinate accountable to Him. Since the emphasis is on the relation of the leader to the Lord, it was of little consequence to him that they were attempting to pass on his qualifications to be an apostle. He didn-’t even do this himself. The Lord who appointed him to the apostleship examined him as to his fitness for the task. For this reason, the Corinthians were commanded to stop expressing opinions as to the superiority of one leader over another. They could not know the hidden facts necessary to make such judgments. This judgment belonged to the Lord and must await his coming. Paul explained why he used his name and that of Apollos in discussing the work and responsibility of leaders. In chapter three, he had told how he had planted and Apollos had watered. He had laid the foundation, and another had built upon it. These leaders were servants, (deacons), but the Corinthians needed to be reminded that it was God who gave the increase. In chapter four, he uses his name and that of Apollos as examples of teachers who were faithful to the Lord in order to show the Corinthians that they were not to go beyond the things that are written, that is, things written in the Old Testament and quoted in his letter that still have meaning to his readers. These references constitute a solemn warning against the inflated egotism of men. While they did differ in the gifts they had received, there was no reason for them assuming an arrogant attitude toward brethren in Christ. Any gift they had was given to them. Why then be puffed up as if it were their by their own right? To further deflate their egotism, he addresses them in terms of irony. He represents them as being already in heaven sitting at the heavenly feasts and enjoying the riches of heaven. If they had been, Paul would have been there too. But he hastened to tell them about the humble state of the apostles. The Corinthians were made strong and wise through the gospel, but the apostles were considered to be fools and weaklings by some. They faced the hard lot of doing good to those who despitefully used them. Paul did not write these things to shame them, but to admonish them as his beloved children. They may have had many teachers, but he was their spiritual father, for they had heard the gospel from him. As his children in the gospel, he urged them to imitate him, He reminded them of the coming visit of Timothy who would call their attention to the things he was teaching in all the churches. Lest some mistake Paul’s tenderness for weakness, he closes this position of his letter with just a suggestion of harshness, It has to do with his intended return trip to Corinth. To set them at rest on the issue, he said I will come, if the Lord will. Whether his coming would be in joy and peace or in correction would be for them to decide. Undoubtedly, his fond hope was that they would listen to him, correct their errors, and be ready to receive him as one who loved them as a father.