1 Corinthians 4

David Lipscomb Commentary On 1st Corinthians 4 OF THE SETTING FORTH THE TRUE VIEW OF WORTH AND 1 Corinthians 4:1-5 1 Let a man so account of us, as of ministers of Christ,— Paui 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 commit¬ted the things heretofore unrevealed, to be made known by them to men. and stewards of the mysteries of God.— The office of a stew¬ard is to receive from the master and distribute as he directs. Of themselves, and apart from Christ, they had nothing, and could give nothing.

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 (Luke 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 condemna¬tion 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.) ]

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.

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.

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.

REASON FOR BY A BETWEEN THE ASSUMED SELF- OF THE AND THE REAL OF THE 1 Corinthians 4:6-13 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.

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 ?

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 con-nection 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 pos¬sessed might reign with them instead of suffering want and persecution as they were then suffering.

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 perse¬cutions 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, specta¬tors. Such were the sufferings of the apostles that men and angels gazed on them with wonder.]

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 claim¬ing 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” (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 philos¬ophers 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 persecu¬tions, 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 ri¬valry 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.

11 Even unto this present hour—[The emphasis is on the ceaselessness of the hardships, privations, sufferings, and hu¬miliations 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 Cor¬inth, 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 hap¬pened 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 la¬bors 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, to¬gether 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 dwelling-place;—[This homelessness was among the severest of all trials. They wandered in dis¬tant 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.]

12 and we toil, working with our own hands:—[Paul sup¬ported himself and his companions in labor by the dreary toil and scant earnings of a tentmaker, in the express determina¬tion 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 fel¬low 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 re¬viled, persecuted, and slandered them, they did not in any wise defend themselves or seek vengeance against them.]

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!]

OF THE AND SPIRIT OF HIS AND 1 Corinthians 4:14-21 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 be¬tween 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.]

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 1:23¬25.) 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.

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.” (11:1.)]

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.]

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 (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 representa¬tion respecting him, as to make it appear that he was afraid to come to Corinth, and therefore sent Timothy in his stead.]

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 providen¬tial and spiritual government of the Lord. He recognized that the accomplishment of any purpose depended on his will and felt that his life wras 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 pre¬tensions of the false teachers, but would test their power. They claimed to be greater than Paul, and denied that he wras 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.

20 For the kingdom of God is not in word,—God’ s kingdom does not rest on eloquent and persuasive words. (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 teach¬ers, which is the power to work miracles.

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.

Verse 1 1 Corinthians 4Paul had stressed the inspiration of the apostles in the previous chapter; but in the first paragraph here he pointed out that even apostolic authority was not absolute and that even he himself and Apollos were but stewards of Christ, their first concern being to please the Lord, and not to accommodate their teaching to win favor with false teachers. He stated that the lower courts of conscience and public opinion were inferior to the judgment of the Lord (1 Corinthians 4:1-5). We agree with Adam Clarke that a more logical division of the chapters would have been to extend chapter 3 through the fifth verse here.[1]In 1 Corinthians 4:6, Paul pointed out that his use of his own name and that of Apollos was not to be construed as an admission that he and Apollos had actually headed any divisive parties in Corinth, but that he had used these names figuratively for the purpose of teaching against all divisions. Most of the remainder of the chapter deals with the false teacher, without naming him, ending with a dramatic promise that he would return to Corinth, the Lord willing, and that the Lord would enable him to vanquish the false teacher and set the Corinthians once more in the right way of humility and service. He severely condemned their vain-glorious boasting, egotism and conceit (1 Corinthians 4:7-21). ENDNOTE: [1] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1831), Vol. VI. p. 207. Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God. (1 Corinthians 4:1) This refers to both Paul and Apollos, and the word “minister” here is not the same as in 1 Corinthians 3:5. “It is [@huperetes], and originally meant an under-rower in a trireme."[2] This is very similar to a word Luke used of ministers. “The word Luke used (Luke 1:2 Luke 4:20) is [@huperetai], used in medical terminology to refer to doctors who served under a principal physician."[3]Stewards of the mysteries of God … There are two extremes to be avoided in the Christian’s attitude toward teachers. “We should love and respect them; but we ought not, however, to worship them or seek to form a party about them."[4] Stewards in ancient times were very important people. The steward was the “major domo”, in charge of the whole administration of the house or estate. He controlled the staff, issued supplies and rations and ran the whole household; but he himself was still a slave where the master was concerned.[5]However, as will appear in the next verse, it was not so much the importance of a steward that Paul stressed; it was his faithfulness. [2] Paul W. Marsh, A New Commentary (Grand Rapids: Zondervan Publishing House, 1969), p. 382. [3] Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids: Baker Book House, 1966), p. 19. [4] George W. DeHoff, Sermons on First Corinthians (Murfreesboro, Tennessee: The Christian Press, 1947), p. 41. [5] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 41. Verse 2 Here, moreover, it is required in stewards, that a man be found faithful.Trustworthiness was the outstanding characteristic of a good steward, and it was that which Paul brought into view here. Furthermore, the proper person to pass on such a question was not to be found among the people who knew the steward or did business with him, but he was the steward’s lord. The next three verses would deal with that thought. In the New Testament, the term “steward” was applied to all Christians, “as good stewards of the manifold grace of God” (1 Peter 4:10), to elders of the church; “A bishop then must be blameless as God’s steward” (Titus 1:7), and to apostles and preachers of the gospel in this verse. “It is important that those entrusted with the truth of God as stewards should be faithful and honest."[6] A failure to teach people God’s truth leaves the blood of the lost on the hands of unfaithful stewards who neglected or refused to teach it. ENDNOTE: [6] David Lipscomb, Commentary on First Corinthians (Nashville: Gospel Advocate Company, 1935), p. 59. Verse 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. For I know nothing against myself; yet am I hereby not justified: but he that judgeth me is the Lord.In this and the following verse, Paul considers the three tribunals of judgment, these being: (1) conscience, (2) the court of public opinion, and (3) the Lord the righteous judge of all people. The supremacy of that court of last resort is dramatically affirmed. The implication of Paul’s words here as directed toward the false teacher is as follows: If I do not regard my own opinion of myself as of high value, I cannot be suspected of undervaluing you when I say that I do not much regard your opinion. If I do not estimate highly my own opinion of myself, then it is not to be expected that I should set a high value on the opinions of others.[7]Farrar’s paraphrase of the thought is: The verdict of my own conscience acquits me of all unfaithfulness; but this is insufficient, because God sees with clearer eyes than ours. Who can understand his errors? (Psalms 19:12).[8]Regarding the lower and higher courts which come into view in this passage, the following is submitted: LOWER AND HIGHER COURTSI. The court of public opinion. Later on in this epistle, Paul indicated that, despite its inferiority, the court of public opinion is of some importance and not to be ignored by Christians. These Corinthians were bringing the whole Christian movement into disgrace by their ecstatic tongue-speaking; and Paul wrote: “If therefore the whole church be come together in one place, and all speak with tongues … will they not say that ye are mad?” (1 Corinthians 14:23). Timothy was instructed to have regard to this court through the requirement that any man appointed as a bishop should have a good report from “them that are without” (1 Timothy 3:7). The sacred evangelist Luke stressed that Jesus himself advanced in favor with men (Luke 2:52), and that the believers in Jerusalem had “favor with all the people” (Acts 2:47). Nevertheless, desirable as a favorable public opinion undoubtedly is, it should always be courted within the strictest limits of absolute fidelity to the Lord Jesus Christ. Public opinion is a lower court, not a higher one. Paul said, “I for my part care very little about being examined by you or by any human court.” All people should have this attitude where any question of faithfulness to the Lord is involved; and what a pity it is that there are some like the wretched parents of the man born blind (John 9) who would not even acknowledge the Lord of glory out of deference to the wicked Pharisees. “Vox Populi Vox Dei” (the voice of the people is the voice of God) is a suitable motto in politics, but not in holy religion. The voice of the people is frequently the voice of Satan, as when the people cried, “Make us gods to go before us” (Acts 7:40), or when the people prepared to offer sacrifice to Paul and Barnabas (Acts 14:11). God pity the poor soul which pauses on the threshold of any clear duty and asks, “Will this be popular?” II. The voice of conscience. This is a higher court than that of public opinion, but not the highest court. It is exceedingly important that people respect it, for “If our heart condemn us, God is greater than our hearts” (1 John 3:20). Paul always respected and honored the court of conscience (Acts 23:1 Acts 24:16), being far more attentive to it than to the court of public opinion. And yet we are indebted to Paul for the information that, regardless of its value, this court is still not the final tribunal.

He said, While my conscience does not trouble me at all, that does not prove that I am innocent."[9]The great difficulty with conscience is that it is much like a watch, the value of which (as a timepiece) is determined by the accuracy of its synchronization with the correct time, determined not by the watch, but by the movement of the sun over a certain meridian. Just so, a man’s conscience must be monitored and adjusted to be in perfect harmony with the will of God before it can be of much value. Like a watch, conscience can have many things wrong with it. It can be evil (Hebrews 10:22), seared (1 Timothy 4:2), defiled (Titus 1:15), ignorant (1 Timothy 1:13), choked with dead works (Hebrews 9:14), etc. Is there any wonder then, that it was a proverb millenniums ago that said “He that trusteth in his own heart is a fool” (Proverbs 28:6)? III. The highest court of all. This is the great assize at the Last Advent of Jesus Christ, when the dead, small and great, as well as all who are then alive, shall be summoned before the Great White Throne for the final judgment. None shall escape the judgment and sentence of this court (2 Corinthians 5:10); it shall be presided over by Jesus Christ our Lord (Acts 10:42). Then shall be exposed the secrets of people’s hearts (Romans 2:16). The court crier, an angel of light, shall stand with one foot on the land and one on the sea, and blow the trumpet that shall herald the gathering of the myriads of earth to the final judgment before the King of kings and Lord of lords. How infinitely blessed shall be those who are able to stand before that tribunal of righteousness and truth! I judge not mine own self … In 1 Corinthians 11:31, Paul said, “If we judged ourselves truly, we should not be judged”; but “two different words are used. There the apostle is emphasizing the necessity of self-examination”;[10] but in this statement, he is saying: “I myself am not competent to assess the quality of my apostolic service and pronounce a verdict on it; only One can do that; and I shall submit myself to his decision: “It is the Lord who judges me.[11][7] Albert Barnes, Notes on the New Testament (Grand Rapids: Baker Book House, 1949), 1Cor., p. 69. [8] F. W. Farrar, The Pulpit Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 132. [9] Edgar J. Goodspeed, The New Testament: An American Translation (Chicago: The University of Illinois Press, 1923), p. 318. [10] F. F. Bruce, Answers to Questions (Grand Rapids: Zondervan Publishing House, 1972), p. 90. [11] Ibid. Verse 5 Wherefore judge nothing before the time, until the Lord come, who will 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.It is a mistake to read into such passages as this and in 1 Corinthians 15:51 that “Paul evidently expected the Advent of Christ within the lifetime of himself and his converts."[12] Since the time of the Second Advent was unknown by all of the apostolic preachers, and not even known by the Lord himself as a man (Matthew 24:36), it was altogether proper that the certainty of that event (whenever it was to come) was a legitimate basis of appeal and motivation for Christians of EVERY generation, including the first. It is a positive certainty that both Christ and his apostles taught that the Second Coming was an event to be expected at a very remote time in the future, although not impossible at ANY TIME. See my Commentary on Luke, pp. 456-457. Paul’s great prophecy of the apostasy (2 Thessalonians 2:1-2) makes it certain that he did not expect the coming of Christ in his own lifetime; and the apostle John devoted the last chapter of his gospel to shooting down the proposition that Jesus had promised to come in John’s lifetime (John 21:23). The import of this verse, according to Morris, is “Stop judging!"[13] This injunction is necessary because: (1) the only judgment that matters will be announced by the Lord at the final judgment and, besides that; (2) people do not have sufficient information or competence to judge one another, not even themselves. Each man shall have his praise from God … Shore’s perceptive comment on this is: “God, unlike man who selects only some one for praise, will give to every worker his own share of approval."[14] Moreover, it must not be supposed that no blame will be assigned in the judgment, for “The word rendered praise denotes in this place reward,"[15] indicating that God will reward every man according to his works “whether good or bad” (2 Corinthians 5:10). Some misunderstand this place as teaching universal salvation, as Johnson for example, “Wonder of wonders - every man (believer) shall have some praise from God!"[16]Regarding Paul’s probable reason for stressing praise rather than blame in this verse, Farrar noted that: He was thinking of faithful teachers like Cephas, Apollos and himself, who were depreciated by rival factions; and like all the apostles, he had an invariable tendency to allude to the bright side, rather than the dark side of judgment.[17]The hidden things … and “counsels, of the hearts …” show “how much that is needful for a correct estimate of people’s conduct lies now under an impenetrable veil."[18]The background of Paul’s teaching in these profound lines was a sordid condition among the community of Corinthian believers. There must have been a very considerable group of church leaders, Paul’s own converts, who, in Paul’s absence, had become influential and self-important, and were trying to run away with the church. They had become haughty, overbearing, and boastful in their attitude toward Paul.[19][12] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 898. [13] Leon Morris, Tyndale Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1958), p. 76. [14] T. Teignmouth Shore, Ellicott’s Commentary on the Holy Bible (Grand Rapids: Zondervan Publishing House), p. 298. [15] Albert Barnes, op. cit., p. 71. [16] S. Lewis Johnson, Jr., Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p 599 [17] F. W. Farrar, op. cit., p. 133. [18] John Wesley, One Volume New Testament Commentary (Grand Rapids: Baker Book House, 1972), in loco. [19] Henry H. Halley, Bible Handbook (Grand Rapids: Zondervan Publishing House, 1927), P. 545. Verse 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 were written; that no one of you be puffed up for the one against the other.The first clause here was spoken by way of anticipating and refuting any notion that Paul had conceded (in his use of the names of himself and Apollos) any approval of factions, the allegation here being that Paul had used these names as a figure of what was going on, the real culprits being, not himself or Apollos, but the factious leaders in Corinth. That ye might learn not to go beyond the things which are written … The traditional use of this clause as a commandment that Christians should order their lives and their service of God by the holy scriptures, and that it is prohibited that they should go beyond the word of God is without any doubt whatever the true interpretation. Farrar said that “This text, like so many others, has only a very remote connection with the sense in which it is usually quoted”;[20] but like all such denials, it is unsupported by any logical evidence. There is no other valid meaning of this passage except that traditionally assigned to it. Not to go beyond what is written … is in the Greek literally, “Not beyond what is written."[21] “These words must be a sort of quotation, or in any case a standing expression,"[22] associated with the preaching of Paul and all the apostles. It has the effect of a universal proverb among Christians, “well known to the Corinthians, so that Paul could assume the words to be clear."[23] Russell declared the meaning to be: “The things which are written … no special text, but the teaching of the scriptures as a whole, which no leader, however gifted, may supersede."[24] “This was a catch-cry familiar to Paul and his readers directing attention to the need for conformity to scripture."[25] There is no need to multiply scholarly support of the usual view of this place; no other explanation is tenable. And, of course, it was precisely in this matter of going beyond the word of God that the factions in Corinth had developed. They were evaluating the word and authority of people upon a parity with the holy scriptures, thinking of people more highly than they should, and spurning the meekness and humility taught throughout the Bible. Thus, as Grosheide said, “The whole question of factions was raised to a higher level,"[26] namely that of violating the scriptural rule of faith for the believer. “It is not his own words that Paul insists that the Corinthians must not go beyond; it is the word of God."[27]Puffed up for the one against the other … An interesting phase of this rebuke is that instead of puffing up their favorite teachers, it was themselves which had become puffed up! This is a sure result of “blowing up” any man. [20] F. W. Farrar, op. cit., p. 134. [21] Paul W. Marsh, op. cit., p. 382. [22] F. W. Grosheide, The New International Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1953), p. 103. [23] Ibid. [24] John William Russell, Compact Commentary on the New Testament (Grand Rapids: Baker Book House, 1964), p. 408. [25] Leon Morris, op. cit., p. 78. [26] F. W. Grosheide, op. cit., p. 103. [27] William Barclay, op. cit., p. 43. Verse 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?It is God who gives to every man life, talent, ability, opportunity, health, personality, strength - everything that he is or has; and what kind of conceit blinds the eyes of people who behave as if this were not so? Verse 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.The first three clauses are directed against the false teachers, who had promoted themselves in the eyes of their admirers, were receiving honors and emoluments from them, and affecting all the airs of “big men,” not merely in the church, but in the whole city. The three pungent clauses are spoken in irony and disapproval, the true state of such impostors being far different from what they imagined. I would that ye did reign … has the equivalent meaning of “Oh, if it were only true, what you think of yourselves because if it were true, together we could go on building up the temple of God.” Verse 9 For, I think, God hath set forth us apostles last of all, as men doomed to death: for we are made a spectacle unto the world, both to angels and men.Beginning with 1 Corinthians 4:7, the remainder of this chapter is devoted to the rebuke of the false teachers and exposure of their sins of worldliness, vanity, conceit, vain glory and division. At the very moment of their sporting all those prideful airs of popularity and success, Paul in this verse reminds them how it is with theGENUINE teachers of the true faith, the holy apostles. The imagery here is that of the Roman Coliseum. “Paul pictures himself and fellow apostles as the last and most worthless band' brought forth to die in the great arena, where the whole world, including men and angels, view the spectacle."[28]We are not informed in scripture of the exact manner in which angels are concerned with earth life; but the fact is plainly stated. See my Commentary on Hebrews, p. 35. There is a similar scene suggested byHebrews 12:1. ENDNOTE: [28] T. Teignmouth Shore, op. cit., p. 299. Verse 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.The power of these words derives from the truth that Paul was himself the founder of the church in Corinth. He had rescued them from the temples of vice and debauchery, preached to them the unsearchable riches of Christ, nurtured them in their weakness and immaturity as Christians, and suffered and toiled among them, even working in order to eat bread; and now, at the first visible signs of material prosperity among them, they openly despised their teacher, heaped unto themselves popular, shallow leaders after their own lusts, and were indulging the most amazing boastfulness and conceit. It was truly a disgusting development; and Paul's words here exposed the moral ugliness of their behavior. Fools ... means "fools in the eyes of the world." We ... yet, etc. ... contrasts Paul with the Corinthians in terms of their own egotistical reversal of the true values. Forsaking the true values and methods as taught by the apostles, those at Corinth had discovered a way of preaching "so as to procure a name of wisdom, reputation and profundity."[29] To discover such a way and then to walk in it has been a temptation to every preacher of the word of God who ever lived. ENDNOTE: [29] David Lipscomb, op. cit., p. 65. Verse 11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place.All of these terms refer to genuine, bitter hardships, involving insufficient food and clothing, beatings and chastisements by enemies of the truth, and that lonely itinerancy which was the invariable mark of apostolic preachers. The false teachers in Corinth suffered none of these injuries or discomforts. Verse 12 And we toil, working with our own hands: being reviled, we bless; being persecuted, we endure.And we toil ... "The Greeks despised all manual labor, regarding it as the duty of slaves or people mentally unfit for anything else."[30] Paul was a tentmaker by trade and frequently worked in order to support himself. Reviled ... persecuted ... Instead of retaliating in kind, Paul returned good for evil, blessing for reviling, and patient endurance for persecution. ENDNOTE: [30] Donald S. Metz, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1968), p. 343. Verse 13 Being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, even until now.The imagery here is still that of the Coliseum, where, after the bloody games were over, the grounds-keepers cleaned the theater by the removal of the bloody corpses, the offal and the debris. Paul, in this remarkably blunt, shocking paragraph, merely stated the true facts with a view to bringing the giddy and irresponsible Corinthians to their senses. Verse 14 I write not these things to shame you, but to admonish you as my dear children.What a wealth of abused and suffering love lies in such a tender appeal as this! Not a word of blame, in the sense of recrimination not a trace of bitterness, just the appeal of a loving father for his wayward children. The great thrust of this whole argument was accurately seen by Morris "as an emphasis on the contradiction between the values of true Christians, and those of the worldly-wise Greeks."[31] The Corinthians had simply become mixed up regarding what were true values and what were not. The word from which "admonish" is translated in this place is the root of the cognate noun "admonition" (<a href="/bible/parallel/EPH/4/4" class="green-link">Ephesians 4:4</a>), where "It is used of the duty of a father to his children."[32] Thus the metaphor of his being the father of the Corinthians was already in Paul's mind. [31] Leon Morris, op. cit., p. 82. [32] Ibid., p. 83. Verse 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.Ten thousand tutors ... An element of humor is in this, for certainly that many tutors is too many; and if the word is rendered "guides," as by some, it would still be far too many. Just how many guides could one follow, anyway? As McGarvey said, "The large number rebukes their itch for teachers."[33] The meaning both of "tutor" and of "guide" derives from the Greek word here, [@paidagogos], "who was a slave who escorted his master's child to school."[34] Of course, such an attendant might form a strong attachment for a child, but his love would never approach that of a father. I begat you through the gospel ... This is used loosely in a metaphorical sense; because in the highest sense, people are begotten only by the gospel. As Farrar put it: "We are begotten only by the will of God, by that word of truth (<a href="/bible/parallel/JAS/1/18" class="green-link">James 1:18</a>), to which Paul alludes here in the words through the gospel.’"[35][33] J. W. McGarvey, Commentary on First Corinthians (Cincinnati: Standard Publishing Company, 1916), p. 70. [34] Donald Guthrie, The New Bible Commentary (Grand Rapids: Wm. B. Eerdmans Publishing House, 1970), p. 1057. [35] F. W. Farrar, op. cit., p. 136. Verse 16 I beseech you therefore, be ye imitators of me.Paul never meant this in any absolute sense but in the sense of “Be ye imitators of me, even as I also am of Christ” (1 Corinthians 11:1). See also Ephesians 5:1, Philippians 3:17,2 Thessalonians 3:9,1 Thessalonians 1:6. Verse 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.From this, it is clear what Paul meant regarding imitation of himself namely, that they should imitate his ways “in Christ,” meaning as Paul was truly in the Lord and fully identified with Christ, ways of which Timothy would shortly remind them. Paul had sent Timothy and Erastus to Macedonia, probably with instructions to go to Corinth if convenient; since it is not certain that Timothy will arrive there (1 Corinthians 16:10). This was probably while Paul was at Ephesus (Acts 19:22).[36]ENDNOTE: [36] Albert Barnes, op. cit., p. 78. Verse 18 Now some are puffed up, as though I were not coming to you.Some considerable time had elapsed following Paul’s dispatch of Timothy to Corinth; and, when the word came of Timothy’s intended arrival, some of the factionists said, “Ah, Paul is afraid to show his face here and is sending Timothy instead of coming himself” However, Paul would explode that misconception with the stern warning written a moment later. Verse 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. For the kingdom of God is not in word, but in power. What will ye? shall I come unto you with a rod, or in love and a spirit of gentleness?If the Lord will … Paul’s purpose of going to Corinth to set things in order was dependent only upon the divine pleasure. These words have the effect of “unless providentially hindered.” Not the word … but the power … not in word, but in power … Paul was conscious of his own apostolic power. Elymas had been stricken blind for opposing Paul’s teaching at Paphos (Acts 13:11), and many other notable miracles had been wrought by him; and there can be no doubt that Paul counted fully upon the confirmation of the word of God which he proclaimed at Corinth by just such signs and wonders and mighty deeds as God had enabled previously. What will ye …? has the effect of “All right, do you really want to put me to the test? If so, I am ready.” Paul concludes this particular admonition with a suggestion that it would be far better if they amended their behavior to enable Paul to come to them in loving affection, rather than for the purpose of punishing their wickedness.

THE FIRST EPISTLE TO THE Chapter Four IN THIS CHAPTER

1. To learn further how we should regard preachers and teachers

2. To learn a lesson in humility by observing the examples of the apostles

SUMMARY With this chapter Paul brings to a conclusion his treatment of the problem of division as it existed in the church at Corinth. He describes the proper estimate one should have of those who serve God, and why we should leave the ultimate evaluation of such men to God (1 Corinthians 4:1-5). Having already used himself and Apollos as examples to help them see the errors of their arrogance (cf. “puffed up”), Paul also uses the example of the apostles in a passage filled with irony (1 Corinthians 4:6-13). His purpose is not to shame them, but to warn them, for he is sending Timothy to remind them of what is proper, and he himself is coming to deal with those who are “puffed up”, if necessary (1 Corinthians 4:14-21).

OUTLINE I. THE PROPER OF PAUL & OTHERS (1 Corinthians 4:1-5) A. & (1 Corinthians 4:1-2)1. Servants of Christ, stewards of the mysteries of God (1 Corinthians 4:1) 2. Their chief responsibility: faithfulness (1 Corinthians 4:2)

B. THE PROPER JUDGE OF SUCH THINGS (1 Corinthians 4:3-5)1. Not Christians, or any human court (1 Corinthians 4:3 a) 2. Not even one’s own self, but rather, the Lord (1 Corinthians 4:3-4) 3. Therefore leave it up to Him (1 Corinthians 4:5)

II. LESSONS IN (1 Corinthians 4:6-13) A. PAUL & APOLLOS ALREADY USED AS (1 Corinthians 4:6)1. To learn in them not to think beyond what is written (1 Corinthians 4:6 a) 2. That none be “puffed up” on behalf of one against the other (1 Corinthians 4:6 b)

B. REBUKE IN THE FORM OF IRONY (1 Corinthians 4:7-8)1. For they act as though they were the source of what they have (1 Corinthians 4:7) 2. With irony, Paul rebukes them (1 Corinthians 4:8) C. THE EXAMPLE OF THE (9-13)1. Made a “spectacle” to the world (9) 2. Contrasted with the pride of the Corinthians, using more irony (1 Corinthians 4:10) 3. The plight of the apostles (1 Corinthians 4:11-13)

III. PAUL’S PURPOSE IN WRITING THESE THINGS (1 Corinthians 4:14-21) A. NOT TO SHAME, BUT TO WARN (1 Corinthians 4:14-16)1. Those whom he considers as beloved children (1 Corinthians 4:14) 2. Those whom he has begotten through the gospel (1 Corinthians 4:15) 3. Those whom he charges to imitate him (1 Corinthians 4:16)

B. TO VISITS BY TIMOTHY AND HIMSELF (1 Corinthians 4:17-21)1. He is sending Timothy to remind them (1 Corinthians 4:17) 2. He himself will soon come, Lord willing, to deal with those who are “puffed up” (1 Corinthians 4:18-21)

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- The Proper Estimate Of Paul And Others (1 Corinthians 4:1-5)

• Lessons In Humility (1 Corinthians 4:6-13)
• Paul’s Purpose In Writing (1 Corinthians 4:14-21)

2. What two terms properly describe preachers of the gospel? (1 Corinthians 4:1)- Servants of Christ

• Stewards of the mysteries of God

3. Who is to be the judge of those who serve the Lord? (1 Corinthians 4:3-5)- The Lord

4. Why was Paul writing these things? (1 Corinthians 4:6)- That none be “puffed up” on behalf of one against the other

5. What technique did Paul use in teaching lessons about humility? (1 Corinthians 4:8 1 Corinthians 4:10)- Irony

6. Who did Paul use as an example of humility? (1 Corinthians 4:9-13)- The apostles

7. Why was Paul writing these things to them? (1 Corinthians 4:14)- To warn those he loved

8. How had Paul become like a “father” to them? (1 Corinthians 4:15)- Through teaching them the gospel by which they had been “begotten” in Christ Jesus

9. Why was he sending Timothy to them? (1 Corinthians 4:17)- To remind them of Paul’s ways in Christ

10. What one phrase is used repeatedly in this chapter to describe some at Corinth? (1 Corinthians 4:6 1 Corinthians 4:18-19)- “puffed up”

11. What choices did Paul leave them as to how he might come to them? (1 Corinthians 4:21)- With a rod

• In love and a spirit of gentleness

Questions by E.M. Zerr For 1st Corinthians Chapter 41. Whose minister was Paul? 2. In what other relation of service was he ? 3. Is a steward required to be successful? 4. State the estimate of Paul on human judgment. 5. Did he consider his own better than others? 6. Does absence of human criticism justify one? 7. From whom does the judgment come that does count? 8. Then what should we defer till the day of Christ ? 9. At that time what will the Lord bring to light? 10. Will make manifest what? 11. Then what shall every man receive from God? 12. Does this teach universal salvation? 13. What had Paul transferred? 14. Who or what constituted the fignre ? 15. What did he expect them to learn by this figure ? 16. What attitude toward each other would it cause? 17. Does any man differ from another? 18. What do we have that we did not receive? 19. In view of this what about our glorying? 20. What were the Corinthians glorying over ? 21. Had they been fortunate in their religious life? 22. State whether Paul regretted their success. 23. Give reason for your answer. 24. How may a Christian reign when Christ is king? 25. What did Paul “think” ? 26. In what sense could the apostles be last? 27. To what were they appointed ? 28. Could this apply to a literal death? 29. For whom were they exhibited as a show ? 30. Was this show one of worldly honor? 31. How did Paul and Corinthians compare in favor of man? 32. What was he made to experience ? 33. Where was his dwelling place? 34. What activities did he have beside preaching? 35. When reviled what did he do? 36. How about his attitude in persecutions? 37. When he was defamed what did he do? 38. State the comparison to refuse of the world. 39. For what purpose did Paul write these things ? 40. How many fathers did the Corinthians have ? 41. To whom did this refer? 42. How can one beget another in Christ ? 43. State his request as to their following. 44. Whom did he send unto them ? 45. Tell the good things he said of him. 46. Of what was he to remind the Corinthians ? 47. On what were some puffed up ? 48. On what condition did Paul determine to come? 49. What inquiry did he propose to make then? 50. Describe the Kingdom of God as to word and power. 51. How did Paul prefer to come to them?

1 Corinthians 4:1-21

1 Corinthians 4:19. Not the speech . . . but the power. Paul did not propose to be worried by the arrogant assertions of those leaders, but intended to test their real abilities.

1 Corinthians 4:2

2 1 Corinthians 4:2. A steward or agent is supposed to be honest in handling the affairs of his master, for which he would not deserve any special thanks.

1 Corinthians 4:3

3 1 Corinthians 4:3. Paul was the agent of the Lord, and it was to Him that he would have to answer. Man might approve of his conduct, but that would be a very small thing, for human judges might pass favorably on his case while the Lord would not.

1 Corinthians 4:4

4 1 Corinthians 4:4. Even though Paul could think of nothing in himself that was wrong if measured by the wisdom of man, yet that alone would not satisfy him, for the Lord was the one who was to have the final word as to his standing.

1 Corinthians 4:5

5 1 Corinthians 4:5. Judge nothing as to the merits of human accomplishments by human standards of wisdom or philosophy. The Lord will come in judgment someday, and then all will be given due reward for any virtue they possessed, whether their brethren appreciated it or not.

1 Corinthians 4:6

6 1 Corinthians 4:6. The words figure transferred are from , and Thayer’s definition is, “to change the figure of, to transform.” He then explains the definition at this passage to mean, “to shape one’s discourse so as to transfer to one’s self what holds true of the whole class to which one belongs, i.e. so as to illustrate by what one says of himself what holds true of all.” The reader may refer to what is said about this verse at chapter 1:12. The four persons named were not really the ones over whom the Corinthians were contending. Paul now explains that he was using the names by way of illustration, in order that, they would “see the point” without having their resentment aroused against being personally criticized. The men over whom all these contentions were being waged were right there in the congregation. That is why Paul uses the language that no one of you be puffed up for one against another. This proves beyond a doubt that the trouble was over men who belonged to the congregation in Corinth. None of the men named in chapter 1:12 even lived in that city, hence the contention was not over them.

Furthermore, the name of Christ is included with the ones over whom they were contending. It is inconceivable that in their partisan strife, one of them would say he was for any teacher as against Christ. No, the men who were the objects of the trouble were those in the congregation with spiritual gifts. The possession of those powers was considered of such importance that it had split the congregation up into groups, not formally but in sentiment, the various sets adhering to the particular gifted man whose gift happened to strike them as the most important. It must be observed that not every member of a congregation would be possessed with a gift, but only a sufficient proportion to accomplish the Lord’s plans. This contention over the spiritual gifts was so serious that Paul devoted three chapters-12, 13 and 14–to the subject, which will be commented upon when we come to them in this work. This long note will not be repeated in full, hence the reader should mark it for convenient reference when occasion arises.

1 Corinthians 4:7

7 1 Corinthians 4:7. The meaning of this verse will be clear when considered in light of the preceding one. The word another has been supplied by the translators, so that neither the first nor third personal pronoun is used by the apostle. The entire argument applies to the men of the Corinthian congregation. What least thou that thou didst not receive? This refers to the various gifts that were possessed by members, who were puffed up with pride over such attainments; and it was made worse by the contentions of the groups in the congregation that were arraying themselves as partisans in behalf of their respective “heroes.” Paul is rebuking them for this pride by the question just stated. Those gifts were not anything that had been accomplished by them, for they had received them as direct bestowments through the Spirit and hence they had nothing of which to boast, much less to suffer the congregation to be divided up into contentious groups over it.

1 Corinthians 4:8

8 1 Corinthians 4:8. Full is from which Thayer defines, “to satiate, sate, satisfy.” Rich is from PLOUTEO and Thayer’s definition is, “to be richly supplied.” These are such excellent conditions that Paul would surely not seriously attribute them to these brethren after having just given them such a severe rebuke for their pride over gifts that had been bestowed upon them through no personal merit. The only conclusion, then, that we can reach, is that he used it in irony as a further reproof of them for their pride over the gifts. Reigned as kings without us (the apostles). Some more irony, referring to their feeling of self-sufficiency, to the extent that they did not feel the need of apostolic help. Would to God ye did reign is a serious phrase, expressing the unselfishness of the apostle. He would have rejoiced had the Corinthians been as strong as they felt, for in that case he also could share in the accomplishment, seeing he was the one who put them into the work to begin with.

1 Corinthians 4:9

9 1 Corinthians 4:9. The apostles really possessed qualifications far beyond all that the Corinthians could rightfully claim, yet Paul was not being puffed up over it. Instead, he wanted them to know that those very peculiar attainments caused the apostles to be placed in an unpleasant position before both angels and men. Last means as to personal advantage, the thing of which the Corinthians were boasting. In spite of all their worth-while gifts, the apostles were exposed to the ridicule and persecutions of the world. Spectacle is from , which Thayer defines, “a public show; a man who is exhibited to be gazed at and made sport of.” The illustration is drawn from the Roman practice of the public theatre.

When the main show was over, certain men who had been doomed to die, were brought forth into the arena for the “final act”; their clothing was removed and their bodies were exposed to the beasts to devour, for the entertainment of the audience. Thus Paul says the apostles were exposed as it were appointed to death.

1 Corinthians 4:10

0 1 Corinthians 4:10. See the notes on verse 8 where the language is used with a similar meaning to that here. In their own estimation the Corinthians were wise, strong, and honorable. The apostles were making no pretensions to greatness, but were submissive to the humiliation resulting from the unpopular work of preaching the Gospel.

1 Corinthians 4:13

3 1 Corinthians 4:13. Being defamed, we entreat. This does not contradict the preceding verse. Paul never made any unofficial or personal retort against those who tried to injure his good name, but that did not prevent him from taking the necessary legal steps for his protection. That is what he did when he “appealed unto Caesar” (Acts 25:11).

1 Corinthians 4:14

4 1 Corinthians 4:14. The Corinthian brethren were entitled to being shamed, but that was not Paul’s motive in writing as he did. His purpose was to induce them to correct their selfish ways, and hoped to do so by calling their attention to his own experiences. Sometimes the example of a loving father will make more of an impression on his sons than will his direct instructions.

1 Corinthians 4:15

5 1 Corinthians 4:15. There might be no limit to the number of persons who could instruct others, but since a man can be begotten once only, there can be only one person to lead him into primary obedience by making him know what he must believe in order to become a child of God. Paul had done this for the Corinthian brethren, and it is in that sense that he says I have begotten you through the Gospel.

1 Corinthians 4:16

6 1 Corinthians 4:16. Thayer defines the original for follower as “an imitator.” A son would do well to imitate the example set by a righteous father. If the Corinthians would do that in regard to the life of Paul, they would cease to be puffed up over the comparatively small matter of spiritual gifts.

1 Corinthians 4:17

7 1 Corinthians 4:17. Son is used figuratively,, and Thayer explains the original in this and many other passages to mean, “just as in Hebrew, Syriac, Arabic, Persia, so in the N. T., pupils or disciples are called children of their teacher, because the latter by their instruction nourish the minds of their pupils and mould their characters.” In chapter 16:10, 11 is a statement of Timotheus’ journey to Corinth, but he had not reached the city when Paul wrote this statement; the apostle wished to have a welcome in readiness for him when he arrived. Paul was not seeking any personal praise for his work, but wished the Corinthians to have the testimony of Timotheus (Timothy) that he was doing all his teaching as Christ would have it done.

1 Corinthians 4:18

8 1 Corinthians 4:18. Puffed up means to “be proud” or act in a boastful manner. The ones who were having that feeling were not especially eager for Paul to come, lest he chastise them orally and severely for their contentious behavior. When they learned that Timothy was coming instead of Paul at that time, they triumphantly asserted that the apostle was not coming.

1 Corinthians 4:20

0 1 Corinthians 4:20. Not in word (only), for many loud and boistrous talkers have come into the world, but their real power or efficiency has been exposed as a sham.

1 Corinthians 4:21

1 1 Corinthians 4:21. This verse is a challenge for them to make the necessary changes in their conduct that would put them in a condition to receive the apostle’s approval, and thus receive his spirit of meekness instead of the rod of chastisement.