Teks -- 1 Corinthians 4:1-21 (NET)

The Apostles’ Ministry

4:1 One should think about us this way– as servants of Christ and stewards of the mysteries of God. 4:2 Now what is sought in stewards is that one be found faithful. 4:3 So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself. 4:4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord. 4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God. 4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other. 4:7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not? 4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you! 4:9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people. 4:10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored! 4:11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads. 4:12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure, 4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.

A Father’s Warning

4:14 I am not writing these things to shame you, but to correct you as my dear children. 4:15 For though you may have ten thousand guardians in Christ, you do not have many fathers, because I became your father in Christ Jesus through the gospel. 4:16 I encourage you, then, be imitators of me. 4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, as I teach them everywhere in every church. 4:18 Some have become arrogant, as if I were not coming to you. 4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power. 4:20 For the kingdom of God is demonstrated not in idle talk but with power. 4:21 What do you want? Shall I come to you with a rod of discipline or with love and a spirit of gentleness?

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 4:1 - Ministers of Christ

Ministers of Christ ( hupēretas Christou ).

Paul and all ministers (diakonous ) of the New Covenant (1Co 3:5) are under-rowers, subordinate rowers of Christ, only here in Paul’ s Epistles, though in the Gospels (Luk 4:20 the attendant in the synagogue) and the Acts (Act 13:5) of John Mark. The so (houtōs ) gathers up the preceding argument (3:5-23) and applies it directly by the as (hōs ) that follows.

Robertson: 1Co 4:1 - Stewards of the mysteries of God

Stewards of the mysteries of God ( oikonomous mustēriōn theou ).

The steward or house manager (oikos , house, nemō , to manage, old word) was a slave (doulos ) under his lord (kurios , Luk 12:42), but a master (Luk 16:1) over the other slaves in the house (menservants paidas , maidservants paidiskas Luk 12:45), an overseer (epitropos ) over the rest (Mat 20:8). Hence the under-rower (hupēretēs ) of Christ has a position of great dignity as steward (oikonomos ) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Mat 13:11). They were entrusted with the knowledge of some of God’ s secrets though the disciples were not such apt pupils as they claimed to be (Mat 13:51; Mat 16:8-12). As stewards Paul and other ministers are entrusted with the mysteries (see note on 1Co 2:7 for this word) of God and are expected to teach them. "The church is the oikos (1Ti 3:15), God the oikodespotēs (Mat 13:52), the members the oikeioi (Gal 6:10; Eph 2:19)"(Lightfoot). Paul had a vivid sense of the dignity of this stewardship (oikonomia ) of God given to him (Col 1:25; Eph 1:10). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.

Robertson: 1Co 4:2 - Here

Here ( hōde ).

Either here on earth or in this matter. It is always local.

Robertson: 1Co 4:2 - Moreover

Moreover ( loipon ).

Like loipon in 1Co 1:16 which see, accusative of general reference, as for what is left, besides.

Robertson: 1Co 4:2 - It is required

It is required ( zēteitai ).

It is sought. Many MSS. read zēteite , ye seek, an easy change as ai and e came to be pronounced alike (Robertson, Grammar , p. 186).

Robertson: 1Co 4:2 - That a man be found faithful

That a man be found faithful ( hina pistos tis heurethēi ).

Non-final use of hina with first aorist passive subjunctive of heuriskō , the result of the seeking (zēteō ). Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office.

Robertson: 1Co 4:3 - But with me

But with me ( emoi de ).

The ethical dative of personal relation and interest, "as I look at my own case."Cf. Phi 1:21.

Robertson: 1Co 4:3 - It is a very small thing

It is a very small thing ( eis elachiston estin ).

This predicate use of eis is like the Hebrew, but it occurs also in the papyri. The superlative elachiston is elative, very little, not the true superlative, least. "It counts for very little with me."

Robertson: 1Co 4:3 - That I should be judged of you

That I should be judged of you ( hina huph' humōn anakrithō ).

Same use of hina as in 1Co 4:2. For the verb (first aorist passive subjunctive of anakrinō ) see note on 1Co 2:14. Paul does not despise public opinion, but he denies "the competency of the tribunal"in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord.

Robertson: 1Co 4:3 - Or of man’ s judgement

Or of man’ s judgement ( ē hupo anthrōpinēs hēmeras ).

Or "by human day,"in contrast to the Lord’ s Day ( der Tag ) in 1Co 3:13. " That is the tribunal which the Apostle recognizes; a human tribunal he does not care to satisfy"(Robertson and Plummer).

Robertson: 1Co 4:3 - Yea, I judge not mine own self

Yea, I judge not mine own self ( all' oude emauton anakrinō ).

Alla here is confirmatory, not adversative. "I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others"(M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.

Robertson: 1Co 4:4 - For I know nothing against myself

For I know nothing against myself ( ouden gar emautōi sunoida ).

Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of sunoida (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. Act 5:2; Act 12:12; Act 14:6).

Robertson: 1Co 4:4 - Yet

Yet ( all' ).

Adversative use of alla .

Robertson: 1Co 4:4 - Am I not hereby justified

Am I not hereby justified ( ouk en toutōi dedikaiōmai ).

Perfect passive indicative of state of completion. Failure to be conscious of one’ s own sins does not mean that one is innocent. Most prisoners plead "not guilty."Who is the judge of the steward of the mysteries of God? It is the Lord "that judgeth me"(ho anakrinōn me ). Probably, who examines me and then passes on my fidelity (pistos in 1Co 4:2).

Robertson: 1Co 4:5 - Wherefore

Wherefore ( hōste ).

As in 1Co 3:21 which see.

Robertson: 1Co 4:5 - Judge nothing

Judge nothing ( mē ti krinete ).

Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in Mat 7:1. The censorious habit was ruining the Corinthian Church.

Robertson: 1Co 4:5 - Before the time

Before the time ( pro kairou ).

The day of the Lord in 1Co 3:13. "Do not therefore anticipate the great judgment (krisis ) by any preliminary investigation (anakrisis ) which must be futile and incomplete"(Lightfoot).

Robertson: 1Co 4:5 - Until the Lord come

Until the Lord come ( heōs an elthēi ho kurios ).

Common idiom of heōs and the aorist subjunctive with or without an for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge.

Robertson: 1Co 4:5 - Who will both bring to light

Who will both bring to light ( hos kai phōtisei ).

Future indicative of this late verb (in papyri also) from phōs (light), to turn the light on the hidden things of darkness.

Robertson: 1Co 4:5 - And make manifest

And make manifest ( kai phanerōsei ).

(Ionic and late) causative verb phaneroō from phaneros . By turning on the light the counsels of all hearts stand revealed.

Robertson: 1Co 4:5 - His praise

His praise ( ho epainos ).

The praise (note article) due him from God (Rom 2:29) will come to each then (tote ) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

Robertson: 1Co 4:6 - I have in a figure transferred

I have in a figure transferred ( meteschēmatisa ).

First aorist active (not perfect) indicative of metȧschēmatizō , used by Plato and Aristotle for changing the form of a thing (from meta , after, and schēma , form or habit, like Latin habitus from echō and so different from morphē as in Phi 2:7; Rom 12:2). For the idea of refashioning see Field, Notes , p. 169f. and Preisigke, Fachworter ). Both Greek and Latin writers (Quintilian, Martial) used schēma for a rhetorical artifice. Paul’ s use of the word (in Paul only in N.T.) appears also further in 2Co 11:13-15 where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with eis and once with hōs . In Phi 3:21 the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes"(dia humas ).

Robertson: 1Co 4:6 - That in us ye may learn

That in us ye may learn ( hina en hēmin mathēte ).

Final clause with hina and the second aorist active subjunctive of manthanō , to learn. As an object lesson in our cases (en hēmin ). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved.

Robertson: 1Co 4:6 - Not to go beyond the things which are written

Not to go beyond the things which are written ( to Mē huper ha gegraptai ).

It is difficult to reproduce the Greek idiom in English. The article to is in the accusative case as the object of the verb mathēte (learn) and points at the words "Mē huper ha gegraptai ,"apparently a proverb or rule, and elliptical in form with no principal verb expressed with mē , whether "think"(Auth.) or "go"(Revised). There was a constant tendency to smooth out Paul’ s ellipses as in 2Th 2:3; 1Co 1:26, 1Co 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1Co 1:19, 1Co 1:31; 1Co 3:19, 1Co 3:20.

Robertson: 1Co 4:6 - That ye be not puffed up

That ye be not puffed up ( hina mē phusiousthe ).

Sub-final use of hina (second use in this sentence) with notion of result. It is not certain whether phusiousthe (late verb form like phusiaō , phusaō , to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with hina like zēloute in Gal 4:17 (cf. hina ginōskomen in 1Jo 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar , pp. 203, 342f.), probably the present indicative. Phusioō is from phusis (nature) and so meant to make natural, but it is used by Paul just like phusaō or phusiaō (from phusa , a pair of bellows), a vivid picture of self-conceit.

Robertson: 1Co 4:6 - One for the one against the other

One for the one against the other ( heis huper tou henos kata tou heterou ).

This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for"(huper ) the one and "against"(kata , down on, the genitive case) the other (tou heterou , not merely another or a second, but the different sort, heterodox ).

Robertson: 1Co 4:7 - Maketh thee to differ

Maketh thee to differ ( se diakrinei ).

Distinguishes thee, separates thee. Diakrinō means to sift or separate between (dia ) as in Act 15:9 (which see) where metaxu is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired.

Robertson: 1Co 4:7 - Which thou didst not receive

Which thou didst not receive ( ho ouk elabes ).

"Another home-thrust"(Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out.

Robertson: 1Co 4:7 - Dost thou glory

Dost thou glory ( kauchasai ).

The original second person singular middle ending ̇sai is here preserved with variable vowel contraction, kauchaesaîkauchasai (Robertson, Grammar , p. 341). Paul is fond of this old and bold verb for boasting.

Robertson: 1Co 4:7 - As if thou hadst not received it

As if thou hadst not received it ( hōs mē labōn ).

This neat participial clause (second aorist active of lambanō ) with hōs (assumption) and negative mē punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul’ s writings, and especially of this verse and of Rom 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man’ s total depravity, of irresistible grace, and of absolute predestination."Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.

Robertson: 1Co 4:8 - Already are ye filled?

Already are ye filled? ( ēdē kekoresmenoi estė ).

Perfect passive indicative, state of completion, of korennumi , old Greek verb to satiate, to satisfy. The only other example in N.T. is Act 27:38 which see. Paul may refer to Deu 31:20; Deu 32:15. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also.

Robertson: 1Co 4:8 - Already ye are become rich

Already ye are become rich ( ēdē eploutēsate ).

Note change to ingressive aorist indicative of plouteō , old verb to be rich (cf. 2Co 8:9). "The aorists, used instead of perfects, imply indecent haste"(Lightfoot). "They have got a private millennium of their own"(Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luk 22:29.; 1Th 2:12; 2Ti 2:12).

Robertson: 1Co 4:8 - Ye have reigned without us

Ye have reigned without us ( chōris hēmōn ebasileusate ).

Withering sarcasm. Ye became kings without our company. Some think that Paul as in 1Co 3:21 is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas.

Robertson: 1Co 4:8 - I would that ye did reign

I would that ye did reign ( kai ophelon ge ebasileusate ).

More exactly, "And would at least that ye had come to reign (or become kings)."It is an unfulfilled wish about the past expressed by ophelon and the aorist indicative instead of ei gar and the aorist indicative (the ancient idiom). See Robertson, Grammar , p. 1003, for the construction with particle ophelon (an unaugmented second aorist form).

Robertson: 1Co 4:8 - That we also might reign with you

That we also might reign with you ( hina kai hēmeis humin sunbasileusōmen ).

Ironical contrast to chōris hēmōn ebasileusate , just before. Associative instrumental case of humin after suṅ .

Robertson: 1Co 4:9 - Hath set forth us the apostles last

Hath set forth us the apostles last ( hēmas tous apostolous eschatous apedeixen ).

The first aorist active indicative of apodeiknumi , old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2Th 2:4) for gladiatorial show as in ethēriomachēsa (1Co 15:32). In this grand pageant Paul and other apostles come last (eschatous , predicate accusative after apedeixen ) as a grand finale.

Robertson: 1Co 4:9 - As men doomed to die

As men doomed to die ( hōs epithanatious ).

Late word, here alone in N.T. The lxx (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus ( A.R. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say morituri salutamus . All this in violent contrast to the kingly Messianic pretensions of the Corinthians.

Robertson: 1Co 4:9 - A spectacle

A spectacle ( theatron ).

Cf. Heb 11:33-40. The word, like our theatre, means the place of the show (Act 19:29, Act 19:31). Then, it means the spectacle shown there (theama or thea ), and, as here, the man exhibited as the show like the verb theatrizomenoi , made a spectacle (Heb 10:33). Sometimes it refers to the spectators (theatai ) like our "house"for the audience. Here the spectators include "the world, both to angels and men"(tōi kosmōi kai aggelois kai anthrōpois ), dative case of personal interest.

Robertson: 1Co 4:10 - We - you

We - you ( hēmeiṡ̇humeis ).

Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanour, and worldly position"(Robertson and Plummer). The apostles were fools for Christ’ s sake (2Co 4:11; Phi 3:7). They made "union with Christ the basis of worldly wisdom"(Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. Endoxos , illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.

Robertson: 1Co 4:11 - Even unto this present hour

Even unto this present hour ( achri tēs arti hōras ).

Arti (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 1Co 4:11 give a graphic picture of Paul’ s condition in Ephesus when he is writing this epistle.

Robertson: 1Co 4:11 - We hunger

We hunger ( peinōmen )

, we thirst (dipsōmen ), are naked (gumniteuomen ), late verb for scant clothing from gumnētēs , are buffeted (kolaphizometha ), to strike a blow with the fist from kolaphos and one of the few N.T. and ecclesiastical words and see Mat 26:67, have no certain dwelling place (astatoumen ) from astatos , strolling about and only here save Anthol. Pal. and Aquila in Isa 58:7. Field in Notes , p. 170 renders 1Co 4:11 "and are vagabonds"or spiritual hobos.

Robertson: 1Co 4:12 - We toil

We toil ( kopiōmen ).

Common late verb for weariness in toil (Luk 5:5), working with our own hands (ergazomenoi tais idiais chersin ) instrumental case chersin and not simply for himself but also for Aquila and Priscilla as he explains in Act 20:34. This personal touch gives colour to the outline. Paul alludes to this fact often (1Th 2:9; 2Th 3:8; 1Co 9:6; 2Co 11:7). "Greeks despised manual labour; St. Paul glories in it"(Robertson and Plummer). Cf. Deissmann, Light, etc. , p. 317.

Robertson: 1Co 4:12 - Being reviled we bless

Being reviled we bless ( loidoroumenoi eulogoumen ).

Almost the language of Peter about Jesus (1Pe 2:23) in harmony with the words of Jesus in Mat 5:44; Luk 6:27.

Robertson: 1Co 4:12 - Being persecuted we endure

Being persecuted we endure ( diōkomenoi anechometha ).

We hold back and do not retaliate. Turn to Paul’ s other picture of his experiences in the vivid contrasts in 2Co 4:7-10; 2Co 6:3-10 for an interpretation of his language here.

Robertson: 1Co 4:13 - Being defamed we intreat

Being defamed we intreat ( dusphēmoumenoi parakaloumen ).

The participle dusphēmoumenoi is an old verb (in 1 Maccabees 7:41) to use ill, from dusphēmos , but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above.

Robertson: 1Co 4:13 - As the filth of the world

As the filth of the world ( hōs perikatharmata tou kosmou ).

Literally, sweepings, rinsings, cleansings around, dust from the floor, from perikathairō , to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. Katharma was the refuse of a sacrifice. In Pro 21:18 perikatharma occurs for the scapegoat. The other example is Epictetus iii. 22, 78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms Christiani ad leones . At any rate in 1Co 15:32 Paul says "I fought with wild beasts"and in 2Co 1:9 "I had the answer of death."Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in Acts 19:23-41 under the influence of Demetrius and the craftsmen.

Robertson: 1Co 4:13 - The offscouring of all things

The offscouring of all things ( pantōn peripsēma ).

Late word, here only in N.T., though in Tob. 5:18. The word was used in a formula at Athens when victims were flung into the sea, peripsēma hēmōn genou (Became a peripsēma for us), in the sense of expiation. The word merely means scraping around from peripsaō , offscrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with perikatharmata .

Robertson: 1Co 4:14 - To shame you

To shame you ( entrepōn ).

Literally, shaming you (present active participle of entrepō ), old verb to turn one on himself either middle or with reflexive pronoun and active, but the reflexive heautois is not expressed here. See note on 2Th 3:14. The harsh tone has suddenly changed.

Robertson: 1Co 4:15 - To admonish

To admonish ( nouthetōn ).

Literally, admonishing (present active participle of noutheteō ). See note on 1Th 5:12, note on. 1Th 5:14.

Robertson: 1Co 4:15 - For though ye should have

For though ye should have ( ean gar echēte ).

Third-class condition undetermined, but with prospect of being determined (ean and present subjunctive), "for if ye have."

Robertson: 1Co 4:15 - Tutors

Tutors ( paidagōgous ).

This old word (pais , boy, agōgos , leader) was used for the guide or attendant of the child who took him to school as in Gal 3:24 (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, Vocabulary ) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ"who is the Teacher. These are the only two N.T. examples of the common word.

Robertson: 1Co 4:15 - I begot you

I begot you ( humas egennēsa ).

Paul is their spiritual father in Christ, while Apollos and the rest are their tutors in Christ.

Robertson: 1Co 4:16 - Be ye imitators of me

Be ye imitators of me ( mimētai mou ginesthe ).

"Keep on becoming (present middle imperative) imitators of me (objective genitive)."Mimētēs is an old word from mimeomai , to copy, to mimic (mimos ). Paul stands for his rights as their spiritual father against the pretensions of the Judaizers who have turned them against him by the use of the names of Apollos and Cephas.

Robertson: 1Co 4:17 - Have I sent

Have I sent ( epempsa ).

First aorist active indicative. Probably Timothy had already gone as seems clear from 1Co 16:10. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Act 19:22). Probably also Titus was then despatched to Corinth, also before the uproar.

Robertson: 1Co 4:17 - In every church

In every church ( en pasēi ekklēsiāi ).

Paul expects his teachings and practices to be followed in every church (1Co 14:33). Note his language here "my ways those in Christ Jesus."Timothy as Paul’ s spokesman will remind (anamnēsei ) the Corinthians of Paul’ s teachings.

Robertson: 1Co 4:18 - Some are puffed up

Some are puffed up ( ephusiōthēsan ).

First aorist (effective) passive indicative of phusioō which see note on 1Co 4:6.

Robertson: 1Co 4:18 - As though I were not coming to you

As though I were not coming to you ( hōs mē erchomenou mou pros humas ).

Genitive absolute with particle (assuming it as so) with mē as negative.

Robertson: 1Co 4:19 - If the Lord will

If the Lord will ( ean ho kurios thelēsēi ).

Third-class condition. See Jam 4:15; Act 18:21; 1Co 16:7 for the use of this phrase. It should represent one’ s constant attitude, though not always to be spoken aloud.

Robertson: 1Co 4:19 - But the power

But the power ( alla tēn dunamin ).

The puffed up Judaizers did a deal of talking in Paul’ s absence. He will come and will know their real strength. II Corinthians gives many evidences of Paul’ s sensitiveness to their talk about his inconsistencies and cowardice (in particular chs. 2 Corinthians 1; 2; 10; 11; 12; 2Co 13:1-14). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.

Robertson: 1Co 4:21 - With a rod

With a rod ( en rabdōi ).

The so-called instrumental use of en like the Hebrew (1Sa 17:43). The shepherd leaned on his rod, staff, walking stick. The paedagogue had his rod also.

Robertson: 1Co 4:21 - Shall I come?

Shall I come? ( elthō̱ ).

Deliberative subjunctive. Paul gives them the choice. They can have him as their spiritual father or as their paedagogue with a rod.

Vincent: 1Co 4:1 - Ministers

Ministers ( ὑπηρέτας )

See on officer , Mat 5:25. Only here in Paul's epistles.

Vincent: 1Co 4:1 - Stewards

Stewards

See on Luk 16:1.

Vincent: 1Co 4:2 - It is required

It is required ( ζητεῖται )

Lit., it is sought for ; thus agreeing with found in the following clause.

Vincent: 1Co 4:3 - A very small thing

A very small thing ( εἰς ἐλάχιστον )

Lit., unto a very small thing: it amounts to very little.

Vincent: 1Co 4:3 - Judged

Judged

See on 1Co 2:14. Rev., in margin, examined .

Vincent: 1Co 4:3 - Man's judgment

Man's judgment ( ἀνθρωπίνης ἡμέρας )

Lit., man's day , in contrast with the day of the Lord (1Co 4:5).

Vincent: 1Co 4:5 - Judge

Judge ( κρίνετε )

See on 1Co 2:14. The change of the verb favors the rendering examine for ἀνακρίνω . The Lord is the only competent examiner therefore do not judge until He comes to judgment. Even I myself am not competent to institute a conclusive examination, for the absence of condemnation from my conscience does not absolutely acquit me. See the critical note on 1Jo 3:19-22.

Vincent: 1Co 4:6 - I have in a figure transferred

I have in a figure transferred ( μετασχημάτισας )

From μετά , denoting exchange , and σχῆμα outward fashion . Here the fashion in which Paul expresses himself. See on transfigured , Mat 17:2.

Vincent: 1Co 4:6 - Not to go beyond the things which are written

Not to go beyond the things which are written ( τὸ μὴ ὑπὲρ ἃ γέγραπται )

Lit. (that ye might learn) the not beyond what stands written . The article the introduces a proverbial expression. The impersonal it is written is commonly used of Old-Testament references.

Vincent: 1Co 4:6 - Be puffed up

Be puffed up ( φυσιοῦσθε )

Used only by Paul in Corinthians and Colossians. From φῦσα a pair of bellows .

Vincent: 1Co 4:8 - Now ye are full

Now ye are full ( ἤδη κεκορεσμένοι ἐστέ )

Rev., better, filled . Ironical contrast between their attitude and that of the apostle in 1Co 4:3, 1Co 4:4. We are hungering for further revelations; ye are already filled without waiting for the Lord's coming.

Vincent: 1Co 4:8 - Ye have reigned

Ye have reigned ( ἐβασιλεύσατε )

American Rev., better, ye have come to reign ; attained to dominion, that kingship which will be bestowed on Christians only at Christ's coming.

Vincent: 1Co 4:8 - Without us

Without us

Though it is through us that you are Christians at all.

Vincent: 1Co 4:9 - For

For

Introducing a contrast between the inflated self-satisfaction of the Corinthians and the actual condition of their teachers. You have come to reign, but the case is very different with us, for I think, etc.

Vincent: 1Co 4:9 - Hath set forth

Hath set forth ( ἀπέδειξεν )

Only twice in Paul's writings; here, and 2Th 2:4. See on approved , Act 2:22. In classical Greek used of publishing a law; shewing forth , and therefore naming or creating a king or military leader; bringing forward testimony; displaying treasure, etc. So here, exhibiting .

Vincent: 1Co 4:9 - Last

Last ( ἐσχάτους )

As in Mar 9:35, of relative rank and condition: as having in men's eyes the basest lot of all.

Vincent: 1Co 4:9 - Appointed to death

Appointed to death ( ἐπιθανατίους )

Rev., doomed . Only here in the New Testament. Probably an allusion to the practice of exposing condemned criminals in the amphitheatre to fight with beasts or with one another as gladiators. The gladiators, on entering the arena, saluted the presiding officer with the words Nos morituri salutamus , We who are to die greet you . Tertullian paraphrases this passage, God hath chosen us apostles last as beast-fighters . " The vast range of an amphitheatre under the open sky, well represents the magnificent vision of all created things, from men up to angels, gazing on the dreadful death-struggle; and then the contrast of the selfish Corinthians sitting by unconcerned and unmoved by the awful spectacle" (Stanley). For a similar image of spectators watching the contest in the arena, see Heb 12:1. Compare also 1Co 15:32.

Vincent: 1Co 4:9 - Spectacle

Spectacle ( θέατρον )

Primarily, a theatre ; then that which is exhibited . Compare the kindred verb θεατριζόμενοι being made a gazing-stock , Heb 10:33.

Vincent: 1Co 4:9 - Unto the world

Unto the world ( τῷ κόσμω )

The universe , a sense not usual with Paul; compare 1Co 8:4. The words to angels and to men define world ; so that the rendering of the American Rev. is preferable, both to angels and men . Principal Edwards remarks: " This comprehensive use of the word kosmos is remarkable, because, on the one hand, it is an advance on the Old-Testament conception of two separate spheres of existence, heaven and earth, not comprehended under any wider designation; and, on the other, because it differs from the meaning attached to the word among the Greeks; inasmuch as the apostle uses it of the spiritual as well as the physical totality of existence." The spiritual oneness of the universe is a conception eminently characteristic of St. Paul; but it is foreshadowed by Plato. " Communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men; and this universe is therefore called kosmos or order ; not disorder or misrule" (" Gorgias," 508).

Vincent: 1Co 4:10 - For Christ's sake - in Christ

For Christ's sake - in Christ ( δια Χριστόν - ἐν Χριστῷ )

We apostles are fools in the world's eyes on account of (διὰ ) Christ, because we know and preach nothing but Christ: You are wise in Christ, as Christians, making your Christianity a means to your worldly greatness - union with Christ the basis of worldly wisdom. " Wise men are ye in your connection with Christ! Sagacious, enlightened Christians!" (Meyer).

Vincent: 1Co 4:10 - Honorable

Honorable ( ἔνδοξοι )

With a suggestion of display and splendor. Right honorable are ye!

Vincent: 1Co 4:11 - We have no certain dwelling-place

We have no certain dwelling-place ( ἀστατοῦμεν )

From ἄστατος unstable , strolling about . Only here in the New Testament. Compare Mat 8:20; Mat 10:23; Heb 11:37. Wyc., we ben unstable .

Vincent: 1Co 4:12 - Labor

Labor ( κοπιῶμεν )

Rev., toil . Unto weariness. See on Luk 5:5.

Vincent: 1Co 4:12 - Reviled

Reviled ( λοιδορούμενοι )

See on Act 23:4.

Vincent: 1Co 4:12 - We bless

We bless ( εὐλογοῦμεν )

See on blessed , Joh 12:13.

Vincent: 1Co 4:12 - We suffer

We suffer ( ἀνεχόμεθα )

Lit., we hold or bear up .

Vincent: 1Co 4:13 - Defamed

Defamed ( δυσφημούμενοι )

Publicly slandered; while reviled refers to personal abuse.

Vincent: 1Co 4:13 - Intreat

Intreat ( παρακαλοῦμεν )

See on consolation , Luk 6:24, and see on comfort , Act 9:31. The sense is, we strive to appease by entreaty .

Vincent: 1Co 4:13 - Filth - offscouring

Filth - offscouring ( περικαθάρματα - περίψημα )

The former word is from περικαθαίρω to cleanse all round . Hence that which is thrown off in cleansing ; refuse . Κάθαρμα the refuse of a sacrifice . So Aeschylus. Electra says: " Should I, like one who has carried away refuse (καθάρμαθ ) from a purification, after tossing away the urn, go back again with unturned eyes?" (" Choephoroe," 90). In Pro 21:18, Sept., it occurs in the sense of ransom . Some find an allusion here to an ancient Athenian custom of throwing certain worthless persons into the sea in case of plague or famine, saying Be our offscouring! These persons were called περικαθάρματα offscourings , or περιψήματα scrapings , in the belief that they would wipe away the nation's guilt. Ignatius says to the Ephesians, περίψημα ὑμῶν I am your offscouring . The sense is twofold: I am as the meanest among you ; and I devote my life for you . In the middle of the third century, περίψημά σου had become a common expression of formal compliment: your humble servant . See Lightfoot, " Apostolic Fathers," on Ignatius to the Ephesians, 8. " Compare Lam 3:45, and Tobit 5:18. Περίψημα that which is scraped or scoured off . Both words only here in the New Testament.

This tremendous piece of irony justifies the numerous allusions which have been made to Paul's vehemence and severity. Thus Dante, in his vision of the Earthly Paradise, pictures Paul:

" Two old men I beheld, unlike in habit,

But like in gait, each dignified and grave.

One (Luke) showed himself as one of the disciples

Of that supreme Hippocrates whom Nature

Made for the animals she holds most dear,

Contrary care the other (Paul) manifested,

With sword so shining and so sharp, it caused

Terror to me on this side of the river."

" Purgatorio ," xxix ., 134-141 .

" His words, indeed, seem to be those of a simple, and, as it were, an innocent and rustic man, who knows neither how to frame nor to avoid wiles; but whithersoever you look, there are thunderbolts" (Jerome). " Paul thunders, lightens, utters pure flames" (Erasmus). See a collection of quotations in Farrar's " Life and Work of St. Paul," i., 619.

Vincent: 1Co 4:14 - To shame

To shame ( ἐντρέπων )

Lit., as shaming . See on Mat 21:37. The verb means to turn about , hence to turn one upon himself ; put him to shame . Compare 2Th 3:14; Tit 2:8. Also, in the middle voice, in the sense of reverence ; to turn one's self toward another . See Mar 12:6; Luk 18:2. The kindred noun ἐντροπή occurs twice: 1Co 6:5; 1Co 15:34. Compare Sophocles: " Think you he will have any regard (ἐντροπὴν ) for the blind man" (" Oedipus at Colonos," 299).

Vincent: 1Co 4:15 - Tutors

Tutors ( παιδαγωγοὺς )

From παῖς boy and ἀγωγός leader . The Paedagogus was a slave to whom boys were entrusted on leaving the care of the females, which was somewhere about their sixteenth year. He was often a foreigner, sometimes educated and refined, but often otherwise; for Plutarch complains that seamen, traders, usurers, and farmers are engaged in this capacity. The office was one of general guardianship, not of instruction, though sometimes the paedagogus acted as teacher. He accompanied the boy to school, carrying his books, etc., and attended him to the gymnasium and elsewhere. See, further, on Gal 3:24.

Wesley: 1Co 4:1 - Let a man account us, as servants of Christ

The original word properly signifies such servants as laboured at the oar in rowing vessels; and, accordingly, intimates the pains which every faithful minister takes in his Lord's work. O God, where are these ministers to be found? Lord, thou knowest.

Wesley: 1Co 4:1 - And stewards of the mysteries of God

Dispenseth of the mysterious truths of the gospel.

Wesley: 1Co 4:3 - Yea, I judge not myself

My final state is not to be determined by my own judgment.

Wesley: 1Co 4:4 - I am not conscious to myself of anything evil; yet am I not hereby justified

I depend not on this, as a sufficient justification of myself in God's account.

Wesley: 1Co 4:4 - But he that judgeth me is the Lord

By his sentence I am to stand or fall.

Wesley: 1Co 4:5 - Therefore judge nothing before the time

Appointed for judging all men. Until the Lord come, who, in order to pass a righteous judgment, which otherwise would be impossible, will both bring to light the things which are now covered with impenetrable darkness, and manifest the most secret springs of action, the principles and intentions of every heart.

Wesley: 1Co 4:5 - And then shall every one

Every faithful steward, have praise of God.

Wesley: 1Co 4:6 - These things

Mentioned, 1Co 1:10, &c.

Wesley: 1Co 4:6 - I have by a very obvious figure transferred to myself and Apollos

And Cephas, instead of naming those particular preachers at Corinth, to whom ye are so fondly attached.

Wesley: 1Co 4:6 - That ye may learn by us

From what has been said concerning us, who, however eminent we are, are mere instruments in God's hand.

Wesley: 1Co 4:6 - Not to think of any man above what is here written

Or above what scripture warrants. 1Co 3:7

Wesley: 1Co 4:7 - Who maketh thee to differ

Either in gifts or graces.

Wesley: 1Co 4:7 - As if thou hadst not received it

As if thou hadst it originally from thyself.

Wesley: 1Co 4:8 - Now ye are full

The Corinthians abounded with spiritual gifts; and so did the apostles: but the apostles, by continual want and sufferings, were kept from self - complacency. The Corinthians suffering nothing, and having plenty of all things, were pleased with and applauded themselves; and they were like children who, being raised in the world, disregard their poor parents. Now ye are full, says the apostle, in a beautiful gradation, ye are rich, ye have reigned as kings - A proverbial expression, denoting the most splendid and plentiful circumstances. Without any thought of us.

Wesley: 1Co 4:8 - And I would ye did reign

In the best sense: I would ye had attained the height of holiness.

Wesley: 1Co 4:8 - That we might reign with you

Having no more sorrow on your account, but sharing in your happiness.

Wesley: 1Co 4:9 - God hath set forth us last, as appointed to death

Alluding to the Roman custom of bringing forth those persons last on the stage, either to fight with each other, or with wild beasts, who were devoted to death; so that, if they escaped one day, they were brought out again and again, till they were killed.

Wesley: 1Co 4:10 - We are fools, in the account of the world, for Christ's sake, but ye are wise in Christ

Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think you so too.

Wesley: 1Co 4:10 - We are weak

In presence, in infirmities, in sufferings.

Wesley: 1Co 4:10 - But ye are strong

In just opposite circumstances.

Wesley: 1Co 4:11 - And are naked

Who can imagine a more glorious triumph of the truth, than that which is gained in these circumstances when St. Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered, dress before persons of the highest distinction, and yet commanded such attention. and made such deep impressions upon them!

Wesley: 1Co 4:12 - We bless

suffer it - intreat - We do not return revilings, persecution, defamation; nothing but blessing.

Wesley: 1Co 4:13 - We are made as the filth of the world, and offscouring of all things

Such were those poor wretches among the heathens, who were taken from the dregs of the people, to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars; and when the ashes of those unhappy men were thrown into the sea, these very names were given them in the ceremony.

Wesley: 1Co 4:14 - I do not write these things to shame you, but as my beloved children I warn you

It is with admirable prudence and sweetness the apostle adds this, to prevent any unkind construction of his words.

Wesley: 1Co 4:15 - I have begotten you

This excludes not only Apollos, his successor, but also Silas and Timothy, his companions; and the relation between a spiritual father and his children brings with it an inexpressible nearness and affection.

Wesley: 1Co 4:16 - Be ye followers of me

In that spirit and behaviour which I have so largely declared.

Wesley: 1Co 4:17 - My beloved son

Elsewhere he styles him "brother," 2Co 1:1; but here paternal affection takes place.

Wesley: 1Co 4:17 - As I teach

No less by example than precept.

Wesley: 1Co 4:18 - Now some are puffed up

St. Paul saw, by a divine light, the thoughts which would arise in their hearts.

Wesley: 1Co 4:18 - As if I would not come

Because I send Timothy.

Wesley: 1Co 4:19 - I will know

He here shows his fatherly authority Not the big, empty speech of these vain boasters, but how much of the power of God attends them.

Wesley: 1Co 4:20 - For the kingdom of God

Real religion, does not consist in words, but in the power of God ruling the heart.

Wesley: 1Co 4:21 - With a rod

That is, with severity.

JFB: 1Co 4:1 - account . . . us

Paul and Apollos.

JFB: 1Co 4:1 - ministers of Christ

Not heads of the Church in whom ye are severally to glory (1Co 1:12); the headship belongs to Christ alone; we are but His servants ministering to you (1Co 1:13; 1Co 3:5, 1Co 3:22).

JFB: 1Co 4:1 - stewards

(Luk 12:42; 1Pe 4:10). Not the depositories of grace, but dispensers of it ("rightly dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor (Act 6:1-7) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," Mat 10:27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. JOSEPHUS says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs.

JFB: 1Co 4:2 - Moreover

The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards (1Co 4:2), and God's way (1Co 4:3). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (1Sa 3:20, Margin; Heb 3:5); as indeed is required in earthly stewards, but with this difference (1Co 4:3), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.

JFB: 1Co 4:3 - it is a very small thing

Literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing.

JFB: 1Co 4:3 - judged . . . of man's judgment

Literally, "man's day," contrasted with the day (1Co 3:13) of the Lord (1Co 4:5; 1Th 5:4). "The day of man" is here put before us as a person [WAHL]. All days previous to the day of the Lord are man's days. EMESTI translates the thrice recurring Greek for "judged . . . judge . . . judgeth" (1Co 4:4), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself--but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord.

JFB: 1Co 4:4 - by myself

Translate, "I am conscious to myself of no (ministerial) unfaithfulness." BENGEL explains the Greek compound, "to decide in judgments on one in relation to others," not simply to judge.

JFB: 1Co 4:4 - am I not hereby justified

Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.

JFB: 1Co 4:5

Disproving the judicial power claimed by the Romish priesthood in the confessional.

JFB: 1Co 4:5 - Therefore

As the Lord is the sole Decider or Dijudicator.

JFB: 1Co 4:5 - judge

Not the same Greek word as in 1Co 4:3-4, where the meaning is to approve of or decide on, the merits of one's case. Here all judgments in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final judgment.

JFB: 1Co 4:5 - Lord

Jesus Christ, whose "ministers" we are (1Co 4:1), and who is to be the judge (Joh 5:22, Joh 5:27; Act 10:42; Act 17:31).

JFB: 1Co 4:5 - manifest . . . hearts

Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward act, we cannot see the motives of "hearts." "Faithfulness" (1Co 4:2) will hereby be estimated, and the "Lord" will "justify," or the reverse (1Co 4:4), according to the state of the heart.

JFB: 1Co 4:5 - then shall every man have praise

(1Co 3:8; 1Sa 26:23; Mat 25:21, Mat 25:23, Mat 25:28). Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favorite teachers; "the praise" (so the Greek) due for acts estimated by the motives. "Then," not before: therefore wait till then (Jam 5:7).

JFB: 1Co 4:6 - And

"Now," marking transition.

JFB: 1Co 4:6 - in a figure transferred to myself

That is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [ESTIUS].

JFB: 1Co 4:6 - not to think, &c.

The best manuscripts omit "think." Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed (Deu 29:29).

JFB: 1Co 4:6 - puffed up for one

Namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."

JFB: 1Co 4:7

Translate, "Who distinguisheth thee (above another)?" Not thyself, but God.

JFB: 1Co 4:7 - glory, as if thou hadst not received it

As if it was to thyself, not to God, thou owest the receiving of it.

JFB: 1Co 4:8

Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers (1Co 4:15). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (2Ti 2:5, 2Ti 2:11-12). They were like the self-complacent Laodiceans (Rev 3:17; compare Hos 12:8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" (1Co 4:11) proves this.

JFB: 1Co 4:8 - I would . . . ye did reign

Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun.

JFB: 1Co 4:8 - that we also might reign with you

(2Co 12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (1Co 9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (1Th 2:19).

JFB: 1Co 4:9 - For

Assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former.

JFB: 1Co 4:9 - I think

The Corinthians (1Co 3:18) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored (2Ki 1:10; 2Ki 5:9; 2Ki 8:9, 2Ki 8:12).

JFB: 1Co 4:9 - set forth

As a spectacle or gazing-stock.

JFB: 1Co 4:9 - us the apostles

Paul includes Apollos with the apostles, in the broader sense of the word; so Rom 16:7; 2Co 8:23 (Greek for "messengers," apostles).

JFB: 1Co 4:9 - as it were appointed to death

As criminals condemned to die.

JFB: 1Co 4:9 - made a spectacle

Literally, "a theatrical spectacle." So the Greek in Heb 10:33, "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare TERTULLIAN [On Modesty, 14]).

JFB: 1Co 4:9 - the world

To the whole world, including "both angels and men"; "the whole family in heaven and earth" (Eph 3:15). As Jesus was "seen of angels" (1Ti 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Eph 3:10; 1Pe 1:12). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [CHRYSOSTOM]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially (1Co 1:27-28), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. ESTIUS makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Eph 3:10; 1Pe 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.

JFB: 1Co 4:10

Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied.

JFB: 1Co 4:10 - fools

(1Co 1:21; 1Co 3:18; compare Act 17:18; Act 26:24).

JFB: 1Co 4:10 - for Christ's sake . . . in Christ

Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, 1Co 3:18).

JFB: 1Co 4:10 - we . . . weak . . . ye . . . strong

(1Co 2:3; 2Co 13:9).

JFB: 1Co 4:10 - we . . . despised

(2Co 10:10) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation . . . in my flesh" (Gal 4:14).

JFB: 1Co 4:11

(2Co 11:23-27).

JFB: 1Co 4:11 - naked

That is, insufficiently clad (Rom 8:35).

JFB: 1Co 4:11 - buffeted

As a slave (1Pe 2:20), the reverse of the state of the Corinthians, "reigning as kings" (Act 23:2). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (Mat 26:67).

JFB: 1Co 4:12 - working with our own hands

Namely, "even unto this present hour" (1Co 4:11). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Act 18:3, Act 18:19). But in his address to the Ephesian elders at Miletus (Act 20:34), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.

JFB: 1Co 4:13 - defamed, we entreat

Namely, God for our defamers, as Christ enjoined (Mat 5:10, Mat 5:44) [GROTIUS]. We reply gently [ESTIUS].

JFB: 1Co 4:13 - filth

"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning.

JFB: 1Co 4:13 - of all things

Not of the "World" only.

JFB: 1Co 4:14 - warn

Rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (Eph 6:4). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.

JFB: 1Co 4:15 - ten thousand

Implying that the Corinthians had more of them than was desirable.

JFB: 1Co 4:15 - instructors

Tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually.

JFB: 1Co 4:15 - in Christ

Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism (1Co 1:14-17).

JFB: 1Co 4:16 - be ye followers of me

Literally, "imitators," namely, in my ways, which be in Christ (1Co 4:17; 1Co 11:1), not in my crosses (1Co 4:8-13; Act 26:29; Gal 4:12).

JFB: 1Co 4:17 - For this came

That ye may the better "be followers of me" (1Co 4:16), through his admonitions.

JFB: 1Co 4:17 - sent . . . Timotheus

(1Co 16:10; Act 19:21-22). "Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare 1Co 4:19). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [PALEY, Horæ Paulinæ].

JFB: 1Co 4:17 - son

That is, converted by me (compare 1Co 4:14-15; Act 14:6-7; with Act 16:1-2; 1Ti 1:2, 1Ti 1:18; 2Ti 1:2). Translate, "My son, beloved and faithful in the Lord."

JFB: 1Co 4:17 - bring you into remembrance

Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (2Ti 3:10), which they in some respects, though not altogether (1Co 11:2), had forgotten.

JFB: 1Co 4:17 - as I teach . . . in every church

An argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also (1Co 7:17).

JFB: 1Co 4:18 - some . . . as though I would not come

He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare 1Co 1:11; 1Co 5:2).

JFB: 1Co 4:19

ALFORD translates, "But come I will"; an emphatical negation of their supposition (1Co 4:18).

JFB: 1Co 4:19 - shortly

After Pentecost (1Co 16:8).

JFB: 1Co 4:19 - if the Lord will

A wise proviso (Jam 4:15). He does not seem to have been able to go as soon as he intended.

JFB: 1Co 4:19 - and will know

Take cognizance of.

JFB: 1Co 4:19 - but the power

I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.

JFB: 1Co 4:20 - kingdom of God is not in word

Translate, as in 1Co 4:19, to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the reign of the Gospel spiritually), in a church or in an individual (compare 1Co 2:1, 1Co 2:4; 1Th 1:5).

JFB: 1Co 4:21 - with a rod, or in love

The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness (Isa 11:4; 2Co 13:3)?

Clarke: 1Co 4:1 - Let a man so account of us

Let a man so account of us - This is a continuation of the subject in the preceding chapter; and should not have been divided from it

The fourth chapter would have begun better at 1Co 4:6, and the third should have ended with the fifth verse (1Co 4:5)

Clarke: 1Co 4:1 - As of the ministers of Christ

As of the ministers of Christ - Ως ὑπηρετας Χριστου . The word ὑπηρετης means an under-rower, or one, who, in the trireme, quadrireme, or quinquereme galleys, rowed in one of the undermost benches; but it means also, as used by the Greek writers, any inferior officer or assistant. By the term here the apostle shows the Corinthians that, far from being heads and chiefs, he and his fellow apostles considered themselves only as inferior officers, employed under Christ from whom alone they received their appointment their work, and their recompense

Clarke: 1Co 4:1 - Stewards of the mysteries of God

Stewards of the mysteries of God - Και οικονομους μυστηριων Θεου, Economists of the Divine mysteries. See the explanation of the word steward in the note on Mat 24:45, (note); Luk 8:3, (note); Luk 12:42, (note

The steward, or oikonomos , was the master’ s deputy in regulating the concerns of the family, providing food for the household, seeing it served out at the proper times and seasons, and in proper quantities. He received all the cash, expended what was necessary for the support of the family, and kept exact accounts, which he was obliged at certain times to lay before the master. The mysteries, the doctrines of God, relative to the salvation of the world by the passion and death of Christ; and the inspiration, illumination, and purification of the soul by the Spirit of Christ, constituted a principal part of the Divine treasure intrusted to the hands of the stewards by their heavenly Master; as the food that was to be dispensed at proper times, seasons, and in proper proportions to the children and domestics of the Church, which is the house of God.

Clarke: 1Co 4:3 - It is a very small thing that I should be judged of you

It is a very small thing that I should be judged of you - Those who preferred Apollos or Kephas before St. Paul, would of course give their reasons for this preference; and these might, in many instances, be very unfavourable to his character as a man, a Christian, or an apostle; of this he was regardless, as he sought not his own glory, but the glory of God in the salvation of their souls

Clarke: 1Co 4:3 - Or of man’ s judgment

Or of man’ s judgment - Η ὑπο ανθρωπινης ἡμερας, literally, or of man’ s day: but ανθρωπινη ἡμερα signifies any day set apart by a judge or magistrate to try a man on. This is the meaning of ἡμερα, Psa 37:13 : The Lord shall laugh at him: for he seeth that his Day, ἡ ἡμερα αυτου, his judgment is coming. Mal 3:17 : And they shall be mine in the Day, εις ἡμεραν, in the judgment, when I make up my jewels. It has the same meaning in 2Pe 3:10 : But the Day, the Judgment, of the Lord will come. The word ανθρωπινος, man’ s, signifies miserable, wretched, woful; so Jer 17:16 : Neither have I desired, יום אנוש yom enosh , the day of man; but very properly translated in our version, the woful day. God’ s Days, Job 24:1, certainly signify God’ s Judgments. And the Day of our Lord Jesus, in this epistle, 1Co 1:8; 1Co 5:5, signifies the day in which Christ will judge the world; or rather the judgment itself

Clarke: 1Co 4:3 - I judge not mine own self

I judge not mine own self - I leave myself entirely to God, whose I am, and whom I serve.

Clarke: 1Co 4:4 - For I know nothing by myself

For I know nothing by myself - Ουδεν γαρ εμαυτῳ συνοιδα· I am not conscious that I am guilty of any evil, or have neglected to fulfill faithfully the duty of a steward of Jesus Christ. The import of the verb συνειδειν is to be conscious of guilt; and conscire has the same meaning: so, in Horace, Nil Conscire sibi , to know nothing to one’ s self, is the same as nulla pellescere culpa , not to grow pale at being charged with a crime, through a consciousness of guilt

Clarke: 1Co 4:4 - Yet am I not hereby justified

Yet am I not hereby justified - I do not pretend to say that though I am not conscious of any offense towards God I must therefore be pronounced innocent; no: I leave those things to God; he shall pronounce in my favor, not I myself. By these words the apostle, in a very gentle yet effectual manner, censures those rash and precipitate judgments which the Corinthians were in the habit of pronouncing on both men and things - a conduct than which nothing is more reprehensible and dangerous.

Clarke: 1Co 4:5 - Judge nothing before the time

Judge nothing before the time - God, the righteous Judge, will determine every thing shortly: it is his province alone to search the heart, and bring to light the hidden things of darkness. If you be so pure and upright in your conduct, if what you have been doing in these divisions, etc., be right in his sight, then shall you have praise for the same; if otherwise, yourselves are most concerned. Some refer the praise to St. Paul and his companions: Then shall every one of us apostles have praise of God.

Clarke: 1Co 4:6 - These things

These things - Which I have written, 1Co 3:5, etc

Clarke: 1Co 4:6 - I have in a figure transferred to myself and to Apollos

I have in a figure transferred to myself and to Apollos - I have written as if myself and Apollos were the authors of the sects which now prevail among you; although others, without either our consent or knowledge, have proclaimed us heads of parties. Bishop Pearce 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 heading parties; and because I would have you, by our example, not to value them above what I have said of teachers in general in this epistle; so that none of you ought to be puffed up for one against another."Doubtless there were persons at Corinth who, taking advantage of this spirit of innovation among that people, set themselves up also for teachers, and endeavored to draw disciples after them. And perhaps some even of these were more valued by the fickle multitude than the very apostles by whom they had been brought out of heathenish darkness into the marvellous light of the Gospel. I have already supposed it possible that Diotrephes was one of the ringleaders in these schisms at Corinth. See on 1Co 1:14 (note).

Clarke: 1Co 4:7 - For who maketh thee to differ

For who maketh thee to differ - It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, etc. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us

This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle’ s meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God’ s mercy. Let him not despise his neighbor who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God’ s favor, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.

Clarke: 1Co 4:8 - Now ye

Now ye - Corinthians are full of secular wisdom; now ye are rich, both in wealth and spiritual gifts; (1Co 14:26): ye have reigned as kings, flourishing in the enjoyment of these things, in all tranquillity and honor; without any want of us: and I would to God ye did reign, in deed, and not in conceit only, that we also, poor, persecuted, and despised apostles, might reign with you. - Whitby

Though this paraphrase appears natural, yet I am of opinion that the apostle here intends a strong irony; and one which, when taken in conjunction with what he had said before, must have stung them to the heart. It is not an unusual thing for many people to forget, if not despise, the men by whom they were brought to the knowledge of the truth; and take up with others to whom, in the things of God, they owe nothing. Reader, is this thy case?

Clarke: 1Co 4:9 - God hath set forth us the apostles last

God hath set forth us the apostles last - This whole passage is well explained by Dr. Whitby. "Here the apostle seems to allude to the Roman spectacles, της των θηριομαχων, και μονομαχιας ανδροφονου, that of the Bestiarii and the gladiators, where in the morning men were brought upon the theatres to fight with wild beasts, and to them was allowed armor to defend themselves and smite the beasts that assailed them; but in the meridian or noon-day spectacles the gladiators were brought forth naked, and without any thing to defend themselves from the sword of the assailant; and he that then escaped was only kept for slaughter to another day, so that these men might well be called επιθανατιοι, men appointed for death; and this being the last appearance on the theater for that day, they are said here to be set forth εσχατοι, the last."Of these two spectacles Seneca speaks thus, Epist. vii.: "In the morning men are exposed to lions and bears; at mid-day to their spectators; those that kill are exposed to one another; the victor is detained for another slaughter; the conclusion of the fight is death. The former fighting compared to this was mercy; now it is mere butchery: they have nothing to cover them; their whole body is exposed to every blow, and every stroke produces a wound,"etc

Clarke: 1Co 4:9 - We are made a spectacle

We are made a spectacle - Ὁτι θεατρον εγενηθημεν, We are exhibited on the theater to the world; we are lawful booty to all mankind, and particularly to the men of the world, who have their portion in this life. Angels are astonished at our treatment, and so are the more considerate part of men. Who at that time would have coveted the apostolate?

Clarke: 1Co 4:10 - We are fools for Christ’ s sake

We are fools for Christ’ s sake - Here he still carries on the allusion to the public spectacles among the Romans, where they were accustomed to hiss, hoot, mock, and variously insult the poor victims. To this Philo alludes, in his embassy to Caius, speaking of the treatment which the Jews received at Rome: ὡσπερ γαρ εν θεατρῳ κλωσμοσυριττοντων, καταμωκωμενων, αμετραχλευαζοντων· "For, as if exhibited upon a theater, we are hissed, most outrageously hooted, and insulted beyond all bounds."Thus, says the apostle, we are fools on Christ’ s account; we walk in a conformity to his will, and we bear his cross: and did we walk according to the course of this world, or according to the man-pleasing conduct of some among you, we should have no such cross to bear

Clarke: 1Co 4:10 - Ye are wise in Christ

Ye are wise in Christ - Surely all these expressions are meant ironically; the apostles were neither fools, nor weak, nor contemptible; nor were the Corinthians, morally speaking, wise, and strong, and honorable. Change the persons, and then the epithets will perfectly apply.

Clarke: 1Co 4:11 - We both hunger and thirst, etc.

We both hunger and thirst, etc. - Who would then have been an apostle of Christ, even with all its spiritual honors and glories, who had not a soul filled with love both to God and man, and the fullest conviction of the reality of the doctrine he preached, and of that spiritual world in which alone he could expect rest? See the Introduction, Section 6

Clarke: 1Co 4:11 - Have no certain dwelling place

Have no certain dwelling place - We are mere itinerant preachers, and when we set out in the morning know not where, or whether we shall or not, get a night’ s lodging.

Clarke: 1Co 4:12 - Working with our own hands

Working with our own hands - They were obliged to labor in order to supply themselves with the necessaries of life while preaching the Gospel to others. This, no doubt, was the case in every place were no Church had been as yet formed: afterwards, the people of God supplied their ministers, according to their power, with food and raiment

Clarke: 1Co 4:12 - Being reviled, we bless, etc.

Being reviled, we bless, etc. - What a most amiable picture does this exhibit of the power of the grace of Christ! Man is naturally a proud creature, and his pride prompts him always to avenge himself in whatever manner he can, and repay insult with insult. It is only the grace of Christ that can make a man patient in bearing injuries, and render blessing for cursing, beneficence for malevolence, etc. The apostles suffered an indignities for Christ’ s sake; for it was on his account that they were exposed to persecutions, etc.

Clarke: 1Co 4:13 - Being defamed

Being defamed - Βλασφημουμενοι, Being blasphemed. I have already remarked that βλασφημειν signifies to speak injuriously, and may have reference either to God or to man. God is blasphemed when his attributes, doctrines, providence, or grace, are treated contemptuously, or any thing said of him that is contrary to his holiness, justice, goodness, or truth. Man is blasphemed when any thing injurious is spoken of his person, character, conduct, etc. Blaspheming against men is any thing by which they are injured in their persons, characters, or property

Clarke: 1Co 4:13 - We are made as the filth of the earth - the offscouring of all things

We are made as the filth of the earth - the offscouring of all things - The Greek word which we render filth, is περικαθαρματα, a purgation, or lustrative sacrifice; that which we translate offscouring is περιψημα, a redemption sacrifice. To understand the full force of these words, as applied by the apostle in this place, we must observe that he alludes to certain customs among the heathens, who, in the time of some public calamity, chose out some unhappy men of the most abject and despicable character to be a public expiation for them; these they maintained a whole year at the public expense; and then they led them out, crowned with flowers, as was customary in sacrifices; and, having heaped all the curses of the country upon their heads, and whipped them seven times, they burned them alive, and afterwards their ashes were thrown into the sea, while the people said these words: περιψημαἡμων γινου, be thou our propitiation. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune, the people saying the words as before. Hence Origen says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles - περικαθαρματα του κοσμου, παντων περιψημα, the lustration of the world, and the peculiar sacrifice for all men. The apostle, therefore, means that he and his fellows were treated like those wretched beings who were judged to be fit for nothing but to be expiatory victims to the infernal gods, for the safety and redemption of others. Our words filth and offscouring, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby, and Parkhurst.

Clarke: 1Co 4:14 - I write not these things to shame you

I write not these things to shame you - It is not by way of finding fault with you for not providing me with the necessaries of life that I write thus; but I do it to warn you to act differently for the time to come; and be not so ready to be drawn aside by every pretender to apostleship, to the neglect of those to whom, under God, you owe your salvation.

Clarke: 1Co 4:15 - For though ye have ten thousand instructers

For though ye have ten thousand instructers - Μυριους παιδαγωγους, Myriads of leaders, that is, an indefinite multitude; for so the word is often used. The παιδαγωγος, from which we have our word pedagogue, which we improperly apply to a school master, was among the Greeks, the person or servant who attended a child, had the general care of him, and who led him to school for the purpose of being instructed by the διδασκαλος, or teacher. It seems there were many at Corinth who offered their services to instruct this people, and who were not well affected towards the apostle

Clarke: 1Co 4:15 - Not many fathers

Not many fathers - Many offer to instruct you who have no parental feeling for you; and how can they? you are not their spiritual children, yon stand in this relation to me alone; for in Christ Jesus - by the power and unction of his Spirit, I have begotten you - I was the means of bringing you into a state of salvation, so that you have been born again: ye are my children alone in the Gospel. Schoettgen produces a good illustration of this from Shemoth Rabba, sect. 46, fol. 140. "A girl who had lost her parents was educated by a guardian, who was a good and faithful man, and took great care of her; when she was grown up, he purposed to bestow her in marriage; the scribe came, and beginning to write the contract, said, What is thy name? The maid answered, N. The scribe proceeded, What is the name of thy father? The maid was silent. Her guardian said, Why art thou silent? The maid replied, Because I know no other father but thee; for he who educates a child well, is more properly the father than he who begot it."This is the same kind of sentiment which I have already quoted from Terence, Rom 16:13

Natura tu illi pater es, consiliis ego

Adelphi, Act i., scene 2, ver. 47

Thou art his father by nature, I by instruction.

Clarke: 1Co 4:16 - Wherefore, I beseech you, be ye followers of me

Wherefore, I beseech you, be ye followers of me - It should rather be translated, Be ye imitators of me; μιμηται, from which we have our word mimic, which, though now used only in a bad or ludicrous sense, simply signifies an imitator of another person, whether in speech, manner, habit, or otherwise. As children should imitate their parents in preference to all others, he calls on them to imitate him, as he claims them for his children. He lived for God and eternity, seeking not his own glory, emolument, or ease: those sowers of sedition among them were actuated by different motives. Here then the apostle compares himself with them: follow and imitate me, as I follow and imitate Christ: do not imitate them who, from their worldly pursuits, show themselves to be actuated with a worldly spirit.

Clarke: 1Co 4:17 - For this cause

For this cause - That you imitate me, and know in what this consists

Clarke: 1Co 4:17 - I sent unto you Timotheus

I sent unto you Timotheus - The same person to whom he wrote the two epistles that are still extant under his name, and whom he calls here his beloved son, one of his most intimate disciples; and whom he had been the means of bringing to God through Christ

Clarke: 1Co 4:17 - My ways which be in Christ

My ways which be in Christ - This person will also inform you of the manner in which I regulate all the Churches; and show to you, that what I require of you is no other than what I require of all the Churches of Christ which I have formed, as I follow the same plan of discipline in every place. See the Introduction, Section 3.

Clarke: 1Co 4:18 - Some are puffed up

Some are puffed up - Some of your teachers act with great haughtiness, imagining themselves to be safe, because they suppose that I shall not revisit Corinth.

Clarke: 1Co 4:19 - But I will come to you shortly

But I will come to you shortly - God being my helper, I fully purpose to visit you; and then I shall put those proud men to the proof, not of their speech - eloquence, or pretensions to great knowledge and influence, but of their power - the authority they profess to have from God, and the evidences of that authority in the works they have performed. See the Introduction, Section 11.

Clarke: 1Co 4:20 - For the kingdom of God

For the kingdom of God - The religion of the Lord Jesus is not in word - in human eloquence, excellence of speech, or even in doctrines; but in power, εν δυναμει, in the mighty energy of the Holy Spirit; enlightening, quickening, converting, and sanctifying believers; and all his genuine apostles are enabled, on all necessary occasions, to demonstrate the truth of their calling by miracles; for this the original word often means.

Clarke: 1Co 4:21 - Shall I come unto you with a rod, or in love

Shall I come unto you with a rod, or in love - Here he alludes to the case of the teacher and father, mentioned in 1Co 4:15. Shall I come to you with the authority of a teacher, and use the rod of discipline? or shall I come in the tenderness of a father, and entreat you to do what I have authority to enforce? Among the Jews, those who did not amend, after being faithfully admonished, were whipped, either publicly or privately, in the synagogue. If on this they did not amend, they were liable to be stoned. We see, from the cases of Ananias and Sapphira, Elymas the sorcerer, Hymenaeus and Alexander, etc., that the apostles had sometimes the power to inflict the most awful punishments on transgressors. The Corinthians must have known this, and consequently have dreaded a visit from him in his apostolical authority. That there were many irregularities in this Church, which required both the presence and authority of the apostle, we shall see in the subsequent chapters

1.    In the preceding chapter we find the ministers of God compared to Stewards, of whom the strictest fidelity is required

(1.)    Fidelity to God, in publishing his truth with zeal, defending it with courage, and recommending it with prudence

(2.)    Fidelity to Christ, whose representatives they are, in honestly and fully recommending his grace and salvation on the ground of his passion and death, and preaching his maxims in all their force and purity

(3.)    Fidelity to the Church, in taking heed to keep up a godly discipline, admitting none into it but those who have abandoned their sins; and permitting none to continue in it that do not continue to adorn the doctrine of God their Savior

(4.)    Fidelity to their own Ministry, walking so as to bring no blame on the Gospel; avoiding the extremes of indolent tenderness on one hand, and austere severity on the other. Considering the flock, not as their flock, but the flock of Jesus Christ; watching, ruling, and feeding it according to the order of their Divine Master

2.    A minister of God should act with great caution: every man, properly speaking, is placed between the secret judgment of God and the public censure of men. He should do nothing rashly, that he may not justly incur the censure of men; and he should do nothing but in the loving fear of God, that he may not incur the censure of his Maker. The man who scarcely ever allows himself to be wrong, is one of whom it may be safely said, he is seldom right. It is possible for a man to mistake his own will for the will of God, and his own obstinacy for inflexible adherence to his duty. With such persons it is dangerous to have any commerce. Reader, pray to God to save thee from an inflated and self-sufficient mind

3.    Zeal for God’ s truth is essentially necessary for every minister; and prudence is not less so. They should be wisely tempered together, but this is not always the case. Zeal without prudence is like a flambeau in the hands of a blind man; it may enlighten and warm, but it play also destroy the spiritual building. Human prudence should be avoided as well as intemperate zeal; this kind of prudence consists in a man’ s being careful not to bring himself into trouble, and not to hazard his reputation, credit, interest, or fortune, in the performance of his duty. Evangelical wisdom consists in our suffering and losing all things, rather than be wanting in the discharge of our obligations

4.    From St. Paul’ s account of himself we find him often suffering the severest hardships in the prosecution of his duty. He had for his patrimony, hunger, thirst, nakedness, stripes, etc.; and wandered about testifying the Gospel of the grace of God, without even a cottage that he could claim as his own. Let those who dwell in their elegant houses, who profess to be apostolic in their order, and evangelic in their doctrines, think of this. In their state of affluence they should have extraordinary degrees of zeal, humility, meekness, and charity, to recommend them to our notice as apostolical men. If God, in the course of his providence, has saved them from an apostle’ s hardships, let them devote their lives to the service of that Church in which they have their emoluments; and labor incessantly to build it up on its most holy faith. Let them not be masters to govern with rigour and imperiousness; but tender fathers, who feel every member in the Church as their own child, and labor to feed the heavenly family with the mysteries of God, of which they are stewards

5.    And while the people require much of their spiritual pastors, these pastors have equal right to require much of their people. The obligation is not all on one side; those who watch for our souls have a right not only to their own support, but to our reverence and confidence. Those who despise their ecclesiastical rulers, will soon despise the Church of Christ itself, neglect its ordinances, lose sight of its doctrines, and at last neglect their own salvation.

Calvin: 1Co 4:1 - Let a man so account of us

1.Let a man so account of us As it was a matter of no little importance to see the Church in this manner torn by corrupt factions, from the likings or dislikings that were entertained towards individuals, he enters into a still more lengthened discussion as to the ministry of the word. Here there are three things to be considered in their order. In the first place, Paul describes the office of a pastor of the Church. Secondly, he shows, that it is not enough for any one to produce a title, or even to undertake the duty — a faithful administration of the office being requisite. Thirdly, as the judgment formed of him by the Corinthians was preposterous, ²⁰⁷ he calls both himself and them to the judgment-seat of Christ. In the first place, then, he teaches in what estimation every teacher in the Church ought to be held. In this department he modifies his discourse in such a manner as neither, on the one hand, to lower the credit of the ministry, nor, on the other, to assign to man more than is expedient. For both of these things are exceedingly dangerous, because, when ministers are lowered, contempt of the word arises, ²⁰⁸ while, on the other hand, if they are extolled beyond measure, they abuse liberty, and become “wanton against the Lord.” (1Ti 5:11.) Now the medium observed by Paul consists in this, that he calls them ministers of Christ; by which he intimates, that they ought to apply themselves not to their own work but to that of the Lord, who has hired them as his servants, and that they are not appointed to bear rule in an authoritative manner in the Church, but are subject to Christ’s authority ²⁰⁹ — in short, that they are servants, not masters.

As to what he adds — stewards of the mysteries of God, he expresses hereby the kind of service. By this he intimates, that their office extends no farther than this, that they are stewards of the mysteries of God In other words, what the Lord has committed to their charge they deliver over to men from hand to hand — as the expression is ²¹⁰ — not what they themselves might choose. “For this purpose has God chosen them as ministers of his Son, that he might through them communicate to men his heavenly wisdom, and hence they ought not to move a step beyond this.” He appears, at the same time, to give a stroke indirectly to the Corinthians, who, leaving in the background the heavenly mysteries, had begun to hunt with excessive eagerness after strange inventions, and hence they valued their teachers for nothing but profane learning. It is an honorable distinction that he confers upon the gospel when he terms its contents the mysteries of God. But as the sacraments are connected with these mysteries as appendages, it follows, that those who have the charge of administering the word are the authorized stewards of them also.

Calvin: 1Co 4:2 - But it is required in ministers

2.But it is required in ministers ²¹¹ It is as though he had said, it is not enough to be a steward if there be not an upright stewardship. Now the rule of an upright stewardship, is to conduct one’s self in it with fidelity. It is a passage that ought to be carefully observed, for we see how haughtily ²¹² Papists require that everything that they do and teach should have the authority of law, simply on the ground of their being called pastors. On the other hand, Paul is so far from being satisfied with the mere title, that, in his view, it is not even enough that there is a legitimate call, unless the person who is called conducts himself in the office with fidelity. On every occasion, therefore, on which Papists hold up before us the mask of a name, for the purpose of maintaining the tyranny of their idol, let our answer be, that Paul requires more than this from the ministers of Christ, though, at the same time, the Pope and his attendant train are wanting not merely in fidelity in the discharge of the office, but also in the ministry itself, if everything is duly considered.

This passage, however, militates, not merely against wicked teachers, but also against all that have any other object in view than the glory of Christ and the edification of the Church. For every one that teaches the truth is not necessarily faithful, but, only he who desires from the heart to serve the Lord and advance Christ’s kingdom. Nor is it without good reason that Augustine assigns to hirelings, (Joh 10:12,) a middle place between the wolves and the good teachers. As to Christ’s requiring wisdom also on the part of the good steward, (Luk 12:42,) he speaks, it is true, in that passage with greater clearness than Paul, but the meaning is the same. For the faithfulness of which Christ speaks is uprightness of conscience, which must be accompanied with sound and prudent counsel. By a faithful minister Paul means one who, with knowledge as well as uprightness, ²¹³ discharges the office of a good and faithful minister.

Calvin: 1Co 4:3 - But with me it is a very small thing // Or of man’s day // Nay, I judge not mine own self

3.But with me it is a very small thing It remained that he should bring before their view his faithfulness, that the Corinthians might judge of him from this, but, as their judgment was corrupted, he throws it aside and appeals to the judgment-seat of Christ. The Corinthians erred in this, that they looked with amazement at foreign masks, and gave no heed to the true and proper marks of distinction. ²¹⁴ He, accordingly, declares with great confidence, that he despises a perverted and blind judgment of this sort. In this way, too, he, on the one hand, admirably exposes the vanity of the false Apostles who made the mere applause of men their aim, and reckoned themselves happy if they were held in admiration; and, on the other hand, he severely chastises the arrogance ²¹⁵ of the Corinthians, which was the reason why they were so much blinded in their judgment.

But, it is asked, on what ground it was allowable for Paul, not merely to set aside the censure of one Church, but to set himself above the judgment of men? for this is a condition common to all pastors — to be judged of by the Church. I answer, that it is the part of a good pastor to submit both his doctrine and his life for examination to the judgment of the Church, and that it is the sign of a good conscience not to shun the light of careful inspection. In this respect Paul, without doubt, was prepared for submitting himself to the judgment of the Corinthian Church, and for being called to render an account both of his life and of his doctrine, had there been among them a proper scrutiny, ²¹⁶ as he often assigns them this power, and of his own accord entreats them to be prepared to judge aright. But when a faithful pastor sees that he is borne down by unreasonable and perverse affections, and that justice and truth have no place, he ought to appeal to God, and betake himself to his judgment-seat, regardless of human opinion, especially when he cannot secure that a true and proper knowledge of matters shall be arrived at.

If, then, the Lord’s servants would bear in mind that they must act in this manner, let them allow their doctrine and life to be brought to the test, nay more, let them voluntarily present themselves for this purpose; and if anything is objected against them, let them not decline to answer. But if they see that they are condemned without being heard in their own defense, and that judgment is passed upon them without their being allowed a hearing, let them raise up their minds to such a pitch of magnanimity, as that, despising the opinions of men, they will fearlessly wait for God as their judge. In this manner the Prophets of old, having to do with refractory persons, ²¹⁷ and such as had the audacity to despise the word of God in their administration of it, required to raise themselves aloft, in order to tread under foot that diabolical obstinacy, which manifestly tended to overthrow at once the authority of God and the light of truth. Should any one, however, when opportunity is given for defending himself, or at least when he has need to clear himself, appeal to God by way of subterfuge, he will not thereby make good his innocence, but will rather discover his consummate impudence. ²¹⁸

Or of man’s day While others explain it in another manner, the simpler way, in my opinion, is to understand the word day as used metaphorically to mean judgment, because there are stated days for administering justice, and the accused are summoned to appear on a certain day He calls it man’s day ²¹⁹ when judgment is pronounced, not according to truth, or in accordance with the word of the Lord, but according to the humor or rashness of men, ²²⁰ and in short, when God does not preside. “Let men,” says he, “ sit for judgment as they please: it is enough for me that God will annul whatever they have pronounced.”

Nay, I judge not mine own self The meaning is: “I do not venture to judge myself, though I know myself best; how then will you judge me, to whom I am less intimately known?” Now he proves that he does not venture to judge himself by this, that though he is not conscious to himself of anything wrong, he is not thereby acquitted in the sight of God. Hence he concludes, that what the Corinthians assume to themselves, belongs exclusively to God. “As for me,” says he, “when I have carefully examined myself, I perceive that I am not so clear-sighted as to discern thoroughly my true character; and hence I leave this to the judgment of God, who alone can judge, and to whom this authority exclusively belongs. As for you, then, on what ground will you make pretensions to something more?”

As, however, it were very absurd to reject all kinds of judgment, whether of individuals respecting themselves, or of one individual respecting his brother, or of all together respecting their pastor, let it be understood that Paul speaks here not of the actions of men, which may be reckoned good or bad according to the word of the Lord, but of the eminence of each individual, which ought not to be estimated according to men’s humors. It belongs to God alone to determine what distinction every one holds, and what honor he deserves. The Corinthians, however, despising Paul, groundlessly extolled others to the skies, as though they had at their command that knowledge which belonged exclusively to God. This is what he previously made mention of as man ’ s day — when men mount the throne of judgment, and, as if they were gods, anticipate the day of Christ, who alone is appointed by the Father as judge, allot to every one his station of honor, assign to some a high place, and degrade others to the lowest seats. But what rule of distinction do they observe? They look merely to what appears openly; and thus what in their view is high and honorable, is in many instances an abomination in the sight of God. (Luk 16:15.) If any one farther objects, that the ministers of the word may in this world be distinguished by their works, as trees by their fruits, (Mat 7:16,) I admit that this is true, but we must consider with whom Paul had to deal. It was with persons who, in judging, looked to nothing but show and pomp, and arrogated to themselves a power which Christ., while in this world, refrained from using — that of assigning to every one his seat in the kingdom of God. (Mat 20:23.) He does not, therefore, prohibit us from esteeming those whom we have found to be faithful workmen, and pronouncing them to be such; nor, on the other hand, from judging persons to be bad workmen according to the word of God, but he condemns that rashness which is practiced, when some are preferred above others in a spirit of ambition — not according to their merits, but without examination of the case. ²²¹

Calvin: 1Co 4:4 - I am not conscious to myself of anything faulty

4.I am not conscious to myself of anything faulty Let us observe that Paul speaks here not of his whole life, but simply of the office of apostleship. For if he had been altogether unconscious to himself of anything wrong, ²²² that would have been a groundless complaint which he makes in Rom 7:15, where he laments that the evil which he would not, that he does, and that he is by sin kept back from giving himself up entirely to God. Paul, therefore, felt sin dwelling in him, and confessed it; but as to his apostleship, (which is the subject that is here treated of,) he had conducted himself with so much integrity and fidelity, that his conscience did not accuse him as to anything. This is a protestation of no common character, and of such a nature as clearly shows the piety and sanctity of his breast; ²²³ and yet he says that he is not thereby justified, that is, pure, and altogether free from guilt in the sight of God. Why? Assuredly, because God sees much more distinctly than we; and hence, what appears to us cleanest, is filthy in his eyes. Here we have a beautiful and singularly profitable admonition, not to measure the strictness of God’s judgment by our own opinion; for we are dim-sighted, but God is preeminently discerning. We think of ourselves too indulgently, but God is a judge of the utmost strictness. Hence the truth of what Solomon says —

“Every man’s ways appear right his own eyes, but the Lord pondereth the hearts.” (Pro 21:2.)

Papists abuse this passage for the purpose of shaking the assurance of faith, and truly, I confess, that if their doctrine were admitted, we could do nothing but tremble in wretchedness during our whole life. For what tranquillity could our minds enjoy if it were to be determined from our works whether we are well-pleasing to God? I confess, therefore, that from the main foundation of Papists there follows nothing but continual disquietude for consciences; and, accordingly, we teach that we must have recourse to the free promise of mercy, which is offered to us in Christ, that we may be fully assured that we are accounted righteous by God.

Calvin: 1Co 4:5 - Therefore judge nothing before the time // Who will bring to light // And then shall every one have praise

5.Therefore judge nothing before the time From this conclusion it is manifest, that Paul did not mean to reprove every kind of judgment without exception, but only what is hasty and rash, without examination of the case. For the Corinthians did not mark with unjaundiced eye the character of each individual, but, blinded by ambition, groundlessly extolled one and depreciated another, and took upon themselves to mark out the dignity of each individual beyond what is lawful for men. Let us know, then, how much is allowed us, what is now within the sphere of our knowledge, and what is deferred until the day of Christ, and let us not attempt to go beyond these limits. For there are some things that are now seen openly, while there are others that lie buried in obscurity until the day of Christ.

Who will bring to light If this is affirmed truly and properly respecting the day of Christ, it follows that matters are never so well regulated in this world but that many things are involved in darkness, and that there is never so much light, but that many things remain in obscurity. I speak of the life of men, and their actions. He explains in the second clause, what is the cause of the obscurity and confusion, so that all things are not now manifest. It is because there are wonderful recesses and deepest lurking-places in the hearts of men. Hence, until the thoughts of the hearts are brought to light, there will always be darkness.

And then shall every one have praise It is as though he had said, “You now, O Corinthians, as if you had the adjudging of the prizes, ²²⁴ crown some, and send away others with disgrace, but this right and office belong exclusively to Christ. You do that before the time — before it has become manifest who is worthy to be crowned, but the Lord has appointed a day on which he will make it manifest.” This statement takes its rise from the assurance of a good conscience, which brings us also this advantage, that committing our praises into the hands of God, we disregard the empty breath of human applause.

Calvin: 1Co 4:6 - I have in a figure transferred // That is us

6.I have in a figure transferred Hence we may infer, that it was not those who were attached to Paul that gave rise to parties, as they, assuredly, had not. been so instructed, but those who had through ambition given themselves up to vain teachers. ²²⁵ But as he could more freely and less invidiously bring forward his own name, and that of his brethren, he preferred to point out in his own person the fault that existed in others. At the same time, he strikes a severe blow at the originators of the parties, and points his finger to the sources from which this deadly divorce took its rise. For he shows them, that if they had been satisfied with good teachers, they would have been exempted from this evil. ²²⁶

That is us Some manuscripts have it “that in you. ” Both readings suit well, and their is no difference of meaning; for what Paul intends is this — “I have, for the sake of example, transferred these things to myself and Apollos, in order that you may transfer this example to yourselves.” “ Learn then in us, ” that is, “in that example which I have placed before you in our person as in a mirror;” or, “ Learn in you, ” that is, “apply this example to yourselves.” But what does he wish them to learn ? That no one be puffed up for his own teacher against another, that is, that they be not lifted up with pride on account of their teachers, and do not abuse their names for the purpose of forming parties, and rending the Church asunder. Observe, too, that pride or haughtiness is the cause and commencement of all contentions, when every one, assuming to himself more than he is entitled to do, is eager to have others in subjection to him.

The clause above what is written may be explained in two ways — either as referring to Paul’s writings, or to the proofs from Scripture which he has brought forward. As this, however, is a matter of small moment, my readers may be left at liberty to take whichever they may prefer.

Calvin: 1Co 4:7 - For who distinguisheth thee? // To distinguish // And what hast thou // Why dost thou glory as if thou hadst not received it

7.For who distinguisheth thee? The meaning is — “Let that man come forward, whosoever he be, that is desirous of distinction, and troubles the Church by his ambition. I will demand of him who it is that makes him superior to others? That is, who it is that has conferred upon him the privilege of being taken out of the rank of the others, and made superior to others?” Now this whole reasoning depends on the order which the Lord has appointed in his Church — that the members of Christ’s body may be united together, and that every one of them may rest satisfied with his own place, his own rank, his own office, and his own honor. If one member is desirous to quit his place, that he may leap over into the place of another, and invade his office, what will become of the entire body? Let us know, then, that the Lord has so placed us in the Church, and has in such a manner assigned to every one his own station, that, being under one head, we may be mutually helpful to each other. Let us know, besides, that we have been endowed with a diversity of gifts, in order that we may serve the Lord with modesty and humility, and may endeavor to promote the glory of him who has conferred upon us everything that we have. This, then, was the best remedy for correcting the ambition of those who were desirous of distinction — to call them back to God, in order that they might acknowledge that it was not according to any one’s pleasure that he was placed in a high or a low station, but that this belonged to God alone; and farther, that God does not confer so much upon any one as to elevate him to the place of the Head, but distributes his gifts in such a manner, that He alone is glorified in all things.

To distinguish here means to render eminent. ²²⁷ Augustine, however, does not ineptly make frequent use of this declaration for maintaining, in opposition to the Pelagians, ²²⁸ that whatever there is of excellence in mankind, is not implanted in him by nature, so that it could be ascribed either to nature or to descent; and farther, that it is not acquired by free will, so as to bring God under obligation, but flows from his pure and undeserved mercy. For there can be no doubt that Paul here contrasts the grace of God with the merit or worthiness of men. ²²⁹

And what hast thou ? This is a confirmation of the preceding statement, for that man cannot on good ground extol himself, who has no superiority above others. For what greater vanity is there than that of boasting without any ground for it? Now, there is no man that has anything of excellency from himself; therefore the man that extols himself is a fool and an idiot. The true foundation of Christian modesty is this — not to be self-complacent, as knowing that we are empty and void of everything good — that, if God has implanted in us anything that is good, we are so much the more debtors to his grace; and in fine, that, as Cyprian says, we must glory in nothing, because there is nothing that is our own.

Why dost thou glory as if thou hadst not received it ? Observe, that there remains no ground for our glorying, inasmuch as it is by

the grace of God that we are what we are,
(1Co 15:10.)

And this is what we had in the first chapter, that Christ is the source of all blessings to us, that we may learn to glory in the Lord, (1Co 1:30,) and this we do, only when we renounce our own glory. For God does not obtain his due otherwise than by our being emptied, so that it may be seen that everything in us that is worthy of praise is derived.

Calvin: 1Co 4:8 - Now ye are full // Without us, // And I would to God that ye did reign

8.Now ye are full Having in good earnest, and without the use of any figure, beat down their vain confidence, he now also ridicules it by way of irony, ²³⁰ because they are so self-complacent, as if they were the happiest persons in the world. He proceeds, too, step by step, in exposing their insolence. In the first place, he says, that they were full: this refers to the past. He then adds, Ye are rich: this applies to the future. Lastly, he says, that they had reigned as kings this is much more than either of those two. It is as though he had said, “ What will you attain to, when you appear to be not merely full for the present, but are also rich for the future — nay more, are kings ? ” At the same time, he tacitly upbraids them with ingratitude, because they had the audacity to despise him, or rather those, through means of whom they had obtained everything.

Without us, says he. “For Apollos and I are now esteemed nothing by you, though it is by our instrumentality that the Lord has conferred everything upon you. What inhumanity there is in resting with self-complacency in the gifts of God, while in the meantime you despise those through whose instrumentality you obtained them!”

And I would to God that ye did reign ²³¹ Here he declares that he does not envy their felicity, (if indeed they have any,) and that from the beginning he has not sought to reign among them, but only to bring them to the kingdom of God. He intimates, however, on the other hand, that the kingdom in which they gloried was merely imaginary, and that their glorying was groundless and pernicious, ²³² there being no true glorying but that which is enjoyed by all the sons of God in common, under Christ their Head, and every one of them according to the measure of the grace that has been given him.

For by these words that ye also may reign with us, he means this — “You are so renowned in your own opinion that you do not hesitate to despise me, and those like me, but mark, how vain is your glorying. For you can have no glorying before God, in which we have not a share — for if honor redounds to you from having the gospel of God, how much more to us, by whose ministry it was conveyed to you! And assuredly, this is a madness ²³³ that is common to all the proud, that by drawing everything to themselves, they strip themselves of every blessing — nay more, they renounce the hope of everlasting salvation.”

Calvin: 1Co 4:9 - For I think

9.For I think, etc. It is uncertain whether he speaks of himself exclusively, or takes in at the same time Apollos and Silvanus, for he sometimes calls such persons apostles. I prefer, however, to understand it of himself exclusively. Should any one be inclined to extend it farther, I shall have no particular objection, provided only he does not understand it as Chrysostom does, to mean that the apostles were as if for the sake of ignominy reserved to the last place. ²³⁴ For there can be no doubt that by the term last, he means those who were admitted to the rank of apostles subsequently to the resurrection of Christ. Now, he admits that he is like those who are exhibited to the people when on the eve of being led forth to death. For such is the meaning of the word exhibited — as those who on occasion of a triumph were led round ²³⁵ for the sake of show, and were afterwards hurried away to prison to be strangled.

This he expresses more distinctly by adding, that they were made a spectacle. “This,” says he, “is my condition, that I exhibit to the world a spectacle of my miseries, like those who having been condemned to fight with wild beasts, ²³⁶ or to the games of the gladiators, or to some other mode of punishment, are brought forth to the view of the people, and that not before a few spectators, but before the whole world. ” Observe here the admirable steadfastness of Paul, who, while he saw himself to be dealt with by God in this manner, was nevertheless not broken or dispirited. For he does not impute it to the wantonness of the wicked, that he was, as it were, led forth with ignominy to the sport of the arena, but ascribes it wholly to the providence of God.

The second clause to angels and to men, I take to be expository in this sense — “I am made a sport and spectacle, not merely to earth, but also to heaven.” This passage has been commonly explained as referring to devils, from its seeming to be absurd to refer it to good angels. Paul, however, does not mean, that all who are witnesses of this calamity are gratified with such a spectacle He simply means, that the Lord has so ordered his lot that he seems as though he had been appointed to furnish sport to the whole world.

Calvin: 1Co 4:10 - We are fools for Christ’s sake

10.We are fools for Christ’s sake This contrast is throughout ironical, and exceedingly pointed, it being unseemly and absurd that the Corinthians should be in every respect happy and honorable, according to the flesh, while in the meantime they beheld their master and father afflicted with the lowest ignominy, and with miseries of every kind. For those who are of opinion that Paul abases himself in this manner, in order that he may in earnestness ascribe to the Corinthians those things which he acknowledges himself to be in want of, may without any difficulty be refuted from the little clause that he afterwards subjoins. In speaking, therefore, of the Corinthians as wise in Christ, and strong, and honorable, he makes a concession ironically, as though he had said ²³⁷ — “You desire, along with the gospel, to retain commendation for wisdom, ²³⁸ whereas I have not been able to preach Christ otherwise than by becoming a fool in this world. Now when I have willingly, on your account, submitted to be a fool, or to be reckoned such, consider whether it be reasonable that you should wish to be esteemed wise. How in these things consort — that I who have been your master, am a fool for Christ’s sake, and you, on the other hand, remain wise !” In this way, being wise in Christ is not taken here in a good sense, for he derides the Corinthians for wishing to mix up together Christ and the wisdom of the flesh, inasmuch as this were to endeavor to unite things directly contrary.

The case is the same as to the subsequent clauses — “You are strong says he, and honorable, that is, you glory in the riches and resources of the world, you cannot endure the ignominy of the cross. In the meantime, is it reasonable that I should be on your account ²³⁹ mean and contemptible, and exposed to many infirmities? Now the complaint carries with it so much the more reproach ²⁴⁰ on this account, that even among themselves he was weak and contemptible. (2Co 10:10.) In fine, he derides their vanity in this respect, that, reversing the order of things, those who were sons and followers were desirous to be esteemed honorable and noble, while their father was in obscurity, and was exposed also to all the reproaches of the world.

Calvin: 1Co 4:11 - For to this hour

11.For to this hour The Apostle here describes his condition, as if in a picture, that the Corinthians may learn, from his example, to lay aside that loftiness of spirit, and embrace, as he did, the cross of Christ with meekness of spirit. He discovers the utmost dexterity in this respect, that in making mention of those things which had rendered him contemptible, he affords clear proof of his singular fidelity and indefatigable zeal for the advancement of the gospel; and, on the other hand, he tacitly reproves his rivals, who, while they had furnished no such proof, were desirous, nevertheless, to be held in the highest esteem. In the words themselves there is no obscurity, except that we must take notice of the distinction between those two participles — λοιδορουμενοι και βλασφημουμενοι ( reviled and defamed.) As λοιδορια means — that harsher sort of raillery, which does not merely give a person a slight touch, but a sharp bite, and blackens his character by open contumely, there can be no doubt that λοιδορειν means — wounding a person with reproach as with a sting. ²⁴¹ I have accordingly rendered it — harassed with revilings Βλασφημια signifies a more open reproach, when any one is severely and atrociously slandered. ²⁴²

Calvin: 1Co 4:12 - while persecuted he suffers it, // prays // revilers

12. When he says that while persecuted he suffers it, and that he prays for his revilers, he intimates that he is not merely afflicted and abased by God, by means of the cross, but is also endowed with a disposition to abase himself willingly. In this, perhaps, he gives a stroke to the false apostles, who were so effeminate and tender, that they could not bear to be touched even with your little finger. In speaking of their laboring he adds — with our own hands, to express more fully the meanness of his employments ²⁴³ — “I do not merely gain a livelihood for myself by my own labor, but by mean labor, working with my own hands. ”

Calvin: 1Co 4:13 - As the execrations of the world

13.As the execrations of the world He makes use of two terms, the former of which denotes a man who, by public execrations, is devoted, with the view to the cleansing of a city, ²⁴⁴ for such persons, on the ground of their cleansing the rest of the people, by receiving in themselves whatever there is in the city of crimes, and heinous offense, are called by the Greeks sometimes καθαρμοι, but more frequently καθάρματα. ²⁴⁵ Paul, in adding the preposition περὶ (around) seems to have had an eye to the expiatory rite itself, inasmuch as those unhappy men who were devoted to execrations were led round through the streets, that they might carry away with them whatever there was of evil ²⁴⁶ in any corner, that the cleansing might be the more complete. The plural number might seem to imply that he speaks not of himself exclusively, but also of the others who were his associates, and who were not less held in contempt by the Corinthians. There is, however, no urgent reason for regarding what he says as extending to more than himself. The other term — περίψημα, (offscouring,) denotes filings or scrapings of any kind, and also the sweepings that are cleared away with a brush. ²⁴⁷ As to both terms consult the annotations of Budaeus. ²⁴⁸

In so far as concerns the meaning of the passage before us, Paul, with the view of expressing his extreme degradation, says that he is held in abomination by the whole world, like a man set apart for expiation, ²⁴⁹ and that, like offscourings, he is nauseous to all. At the same time he does not mean to say by the former comparison that he is all expiatory victim for sins, but simply means, that in respect of disgrace and reproaches he differs nothing from the man on whom the execrations of all are heaped up.

Calvin: 1Co 4:14 - I write not these things to shame you

14.I write not these things to shame you As the foregoing instances of irony were very pointed, so that they might exasperate the minds of the Corinthians, he now obviates that dissatisfaction by declaring, that he had not said these things with a view to cover them with shame, but rather to admonish them with paternal affection. It is indeed certain that this is the nature and tendency of a father’s chastisement, to make his son feel ashamed; for the first token of return to a right state of mind is the shame which the son begins to feel on being reproached for his fault. The object, then, which the father has in view when he chastises his son with reproofs, is that he may bring him to be displeased with himself. And we see that the tendency of what Paul has said hitherto, is to make the Corinthians ashamed of themselves. Nay more, we shall find him a little afterwards (1Co 6:5) declaring that he made mention of their faults in order that they may begin to be ashamed. Here, however, he simply means to intimate, that it was not his design to heap disgrace upon them, or to expose their sins publicly and openly with a view to their reproach. For he who admonishes in a friendly spirit, makes it his particular care that whatever there is of shame, may remain with the individual whom he admonishes, ²⁵⁰ and may in this manner be buried. On the other hand, the man who reproaches with a malignant disposition, inflicts disgrace upon the man whom he reproves for his fault, in such a manner as to hold him up to the reproach of all. Paul then simply affirms that what he had said, had been said by him, with no disposition to upbraid, or with any view to hurt their reputation, but, on the contrary, with paternal affection he admonished them as to what he saw to be defective in them.

But what was the design of this admonition? It was that the Corinthians, who were puffed up with mere empty notions, might learn to glory, as he did, in the abasement of the cross, and might no longer despise him on those grounds on which he was deservedly honorable in the sight of God and angels — in fine, that, laying aside their accustomed haughtiness, they might set a higher value on those marks ²⁵¹ of Christ (Gal 6:17) that were upon him, than on the empty and counterfeit show of the false apostles. Let teachers ²⁵² infer from this, that in reproofs they must always use such moderation as not to wound men’s minds with excessive severity, and that, agreeably to the common proverb, they must mix honey or oil with vinegar — that they must above all things take care not to appear to triumph over those whom they reprove, or to take delight in their disgrace — nay more, that they must endeavor to make it understood that they seek nothing but that their welfare may be promoted. For what good will the teacher ²⁵³ do by mere bawling, if he does not season the sharpness of his reproof by that moderation of which I have spoken? Hence if we are desirous to do any good by correcting men’s faults, we must distinctly give them to know, that our reproofs proceed from a friendly disposition.

Calvin: 1Co 4:15 - For though you had ten thousand // For in Christ

15.For though you had ten thousand He had called himself father, and now he shows that this title belongs to him peculiarly and specially, inasmuch as he alone has begotten them in Christ. In this comparison, however, he has an eye to the false apostles to whom the Corinthians showed all deference, so that Paul was now almost as nothing among them. Accordingly he admonishes them to consider what honor ought to be rendered to a father, and what to a pedagogue ²⁵⁴ “You entertain respect for those new teachers. To this I have no objection, provided you bear in mind that I am your father, while they are merely pedagogues. ” Now by claiming for himself authority, he intimates that he is actuated by a different kind of affection from that of those whom they so highly esteemed. “They take pains in instructing you. Be it so. Very different is the love of a father, very different his anxiety, very different his attachment from those of a pedagogue What if he should also make an allusion to that imperfection of faith ²⁵⁵ which he had previously found fault with? For while the Corinthians were giants in pride, they were children in faith, and are, therefore, with propriety, sent to pedagogues ²⁵⁶ He also reproves the absurd and base system of those teachers in keeping their followers in the mere first rudiments, with the view of keeping them always in bonds under their authority. ²⁵⁷

For in Christ Here we have the reason why he alone ought to be esteemed as the father of the Corinthian Church — because he had begotten it. And truly it is in most appropriate terms that he here describes spiritual generation, when he says that he has begotten them in Christ, who alone is the life of the soul, and makes the gospel the formal cause. ²⁵⁸ Let us observe, then, that we are then in the sight of God truly begotten, when we are engrafted into Christ, out of whom there will be found nothing but death, and that this is effected by means of the gospel, because, while we are by nature flesh and hay, the word of God, as Peter (1Pe 1:24) teaches from Isaiah, (Isa 40:6,) is the incorruptible seed by which we are renewed to eternal life. Take away the gospel, and we will all remain accursed and dead in the sight of God. That same word by which we are begotten is afterwards milk to us for nourishing us, and it is also solid food to sustain us for ever. ²⁵⁹

Should any one bring forward this objection, “As new sons are begotten to God in the Church every day, why does Paul say that those who succeeded him were not fathers ?” the answer is easy — that he is here speaking of the commencement of the Church. For although many had been begotten by the ministry of others, this honor remained to Paul untouched — that he had founded the Corinthian Church. Should any one, again, ask, “Ought not all pastors to be reckoned fathers, and if so, why does Paul deprive all others of this title, so as to claim it for himself exclusively?” I answer — “He speaks here comparatively.” Hence, however the title of fathers might be applicable to them in other respects, yet in respect of Paul, they were merely instructors We must also keep in mind what I touched upon a little ago, that he is not speaking of all, (for as to those who were like himself, as, for example, Apollos, Silvanus, and Timotheus, who aimed at nothing but the advancement of Christ’s kingdom, he would have had no objection to their being so named, and having the highest honor assigned to them,) but is reproving those who, by a misdirected ambition, transferred to themselves the glory that belonged to another. Of this sort were those who robbed Paul of the honor that was due to him, that they might set themselves off in his spoils.

And, truly, the condition of the Church universal at this day is the same as that of the Corinthian Church was at that time. For how few are there that love the Churches with a fatherly, that is to say, a disinterested affection, and lay themselves out to promote their welfare! Meanwhile, there are very many pedagogues, who give out their services as hirelings, in such a manner as to discharge as it were a mere temporary office, and in the meantime hold the people in subjection and admiration. ²⁶⁰ At the same time, even in that case it is well when there are many pedagogues, who do good, at least, to some extent by teaching, and do not destroy the Church by the corruptions of false doctrine. For my part, when I complain of the multitude of pedagogues, I do not refer to Popish priests, (for I would not do them the honor of reckoning them in that number,) but those who, while agreeing with us in doctrine, employ themselves in taking care of their own affairs, rather than those of Christ. We all, it is true, wish to be reckoned fathers, and require from others the obedience of sons, but where is the man to be found who acts in such a manner as to show that he is a father ? ²⁶¹

There remains another question of greater difficulty: As Christ forbids us to

call any one father upon earth, because we have one Father in heaven,
(Mat 23:9,)

how does Paul dare to take to himself the name of father ? I answer, that, properly speaking, God alone is the Father, not merely of our soul, but also of our flesh. As, however, in so far as concerns the body, he communicates the honor of his paternal name to those to whom he gives offspring, while, as to souls, he reserves to himself exclusively the right and title of Father, I confess that, on this account, he is called in a peculiar sense the Father of spirits, and is distinguished from earthly fathers, as the Apostle speaks in Heb 12:9. As, however, notwithstanding that it is he alone who, by his own influence, begets souls, and regenerates and quickens them, he makes use of the ministry of his servants for this purpose, there is no harm in their being called fathers, in respect of this ministry, as this does not in any degree detract from the honor of God. The word, as I have said, is the spiritual seed. God alone by means of it regenerates our souls by his influence, but, at the same time, he does not exclude the efforts of ministers. If, therefore, you attentively consider, what God accomplishes by himself, and what he designs to be accomplished by ministers, you will easily understand in what sense he alone is worthy of the name of Father, and how far this name is applicable to his ministers, without any infringement upon his rights.

Calvin: 1Co 4:16 - I exhort you

16.I exhort you He now expresses also, in his own words, what he requires from them in his fatherly admonition — that, being his sons, they do not degenerate from their father. For what is more reasonable than that sons endeavor to be as like as possible to their father. ²⁶² At the same time he gives up something in respect of his own right, when he exhorts them to this, by way of entreaty rather than of command. But to what extent he wishes them to be imitators of him, he shows elsewhere, when he adds, as he was of Christ (1Co 11:1.) This limitation must always be observed, so as not to follow any man, except in so far as he leads us to Christ. We know what he is here treating of. The Corinthians did not merely shun the abasement of the cross, but they also regarded their father with contempt, on this account, that, forgetting earthly glory, he gloried rather in reproaches for Christ; and they reckoned themselves and others fortunate in having nothing contemptible according to the flesh. He accordingly admonishes them to devote themselves, after his example, to the service of Christ, so as to endure all things patiently.

Calvin: 1Co 4:17 - For this cause

17.For this cause The meaning is: “That you may know what my manner of life is, and whether I am worthy to be imitated, listen to what Timothy has to say, who will be prepared to be a faithful witness of these things. Now as there are two things that secure credit to a man’s testimony — a knowledge of the things which he relates, and fidelity — he lets them know that Timothy possesses both of these things. For in calling him his dearly beloved son, he intimates that he knew him intimately, and was acquainted with all his affairs; and farther, he speaks of him as faithful in the Lord He gives also two things in charge to Timothy — first, to recall to the recollection of the Corinthians those things which they should of themselves have had in remembrance, and in this he tacitly reproves them; and secondly, to testify to them, how uniform and steady his manner of teaching was in every place. Now it is probable that he had been assailed by the calumnies of the false apostles, as though he assumed more authority over the Corinthians than he did over others, or as though he conducted himself in a very different way in other places; for it is not without good reason that he wishes this to be testified to them. It is then the part of a prudent minister so to regulate his procedure, and to observe such a method of instruction, that no such objection may be brought against him, but he shall be prepared to answer on the same ground as Paul does.

Calvin: 1Co 4:18 - As though I would not come to you

18.As though I would not come to you This is the custom of the false apostles — to take advantage of the absence of the good, that they may triumph and vaunt without any hindrance. Paul, accordingly, with the view of reproving their ill-regulated conscience, and repressing their insolence, tells them, that they cannot endure his presence. It happens sometimes, it is true, that wicked men, on finding opportunity of insulting, rise up openly with an iron front against the servants of Christ, but never do they come forward ingenuously to an equal combat, ²⁶³ but on the contrary, by sinister artifices they discover their want of confidence.

Calvin: 1Co 4:19 - But I will come shortly // And I will know not the speech

19.But I will come shortly “They are in a mistake,” says he, “in raising their crests during my absence, as though this were to be of long duration, for they shall in a short time perceive how vain their confidence has been.” He has it not, however, so much in view to terrify them, as though he would on his arrival thunder forth against them, but rather presses and bears down upon their consciences, for, however they might disguise it, they were aware that he was furnished with divine influence.

The clause, if the Lord will, intimates, that we ought not to promise anything to others as to the future, or to determine with ourselves, without adding this limitation in so far as the Lord will permit Hence James with good reason derides the rashness of mankind (Jas 4:15) in planning what they are to do ten years afterwards, while they have not security for living even a single hour. We are not, it is true, bound by a constant necessity to the use of such forms of expression, but it is the better way to accustom ourselves carefully to them, that we may exercise our minds from time to time in this consideration — that all our plans must be in subjection to the will of God.

And I will know not the speech By speech you must understand that prating in which the false apostles delighted themselves, for they excelled in a kind of dexterity and gracefulness of speech, while they were destitute of the zeal and efficacy of the Spirit. By the term power, he means that spiritual efficacy, with which those are endowed who dispense the word of the Lord with earnestness. ²⁶⁴ The meaning, therefore, is: “I shall see whether they have so much occasion for being puffed up; and I shall not judge of them by their mere outward talkativeness, in which they place the sum-total ²⁶⁵ of their glory, and on the ground of which they claim for themselves every honor. If they wish to have any honor from me, they must bring forward that power which distinguishes the true servants of Christ from the merely pretended: otherwise I shall despise them, with all their show. It is to no purpose, therefore, that they confide in their eloquence, for I shall reckon it nothing better than smoke.”

Calvin: 1Co 4:20 - For the kingdom of God is not in word

20.For the kingdom of God is not in word As the Lord governs the Church by his word, as with a scepter, the administration of the gospel is often called the kingdom of God Here, then, we are to understand by the kingdom of God whatever tends in this direction, and is appointed for this purpose — that God may reign among us. He says that this kingdom does not consist in word, for how small an affair is it for any one to have skill to prate eloquently, while he has nothing but empty tinkling. ²⁶⁶ Let us know, then, a mere outward gracefulness and dexterity in teaching is like a body that is elegant and of a beautiful color, while the power of which Paul here speaks is like the soul. We have already seen that the preaching of the gospel is of such a nature, that it is inwardly replete with a kind of solid majesty. This majesty shows itself, when a minister strives by means of power rather than of speech — that is, when he does not place confidence in his own intellect, or eloquence, but, furnished with spiritual armor, consisting of zeal for maintaining the Lord’s honor — eagerness for the raising up of Christ’s kingdom — a desire to edify — the fear of the Lord — an invincible constancy — purity of conscience, and other necessary endowments, he applies himself diligently to the Lord’s work. Without this, preaching is dead, and has no strength, with whatever beauty it may be adorned. Hence in his second epistle, he says, that in Christ nothing avails but a new creature (2Co 5:17) — a statement which is to the same purpose. For he would have us not rest in outward masks, but depend solely on the internal power of the Holy Spirit.

But while in these words he represses the ambition of the false apostles, he at the same time reproves the Corinthians for their perverted judgment, in measuring the servants of Christ by what holds the lowest place among their excellences. Here we have a remarkable statement, and one that is not less applicable to us than to them. As to our gospel, of which we are proud, ²⁶⁷ where is it in most persons except in the tongue? Where is newness of life? Where is spiritual efficacy? Nor is it so among the people merely. ²⁶⁸ On the contrary, how many there are, who, while endeavoring to procure favor and applause from the gospel, as though it were some profane science, aim at nothing else than to speak with elegance and refinement! I do not approve of restricting the term power to miracles, for from the contrast we may readily gather that it has a more extensive import.

Calvin: 1Co 4:21 - What will ye

21.What will ye ? The person who divided the Epistles into chapters ought to have made this the beginning of the fifth chapter. For having hitherto reproved the foolish pride of the Corinthians, their vain confidence, and their judgment as perverted and corrupted by ambition, he now makes mention of the vices with which they were infected, and on account of which they ought to be ashamed — “You are puffed up, as though everything were on the best possible footing among you, but it were better if you did with shame and sighing acknowledge the unhappiness of your condition, for if you persist, I shall be under the necessity of laying aside mildness, and exercising towards you a paternal severity.” There is, however, still more of emphasis in this threatening in which he gives them liberty to choose, for he declares that it does not depend upon himself whether he shall show himself agreeable and mild, but that it is their own fault that he is necessitated to use severity. “It is for you,” says he, “to choose in what temper you would have me. As for me, I am prepared to be mild, but if you go on as you have done hitherto, I shall be under the necessity of taking up the rod.” He thus takes higher ground, after having laid claim to fatherly authority over them, for it would have been absurd to set out with this threatening, without first opening up the way by what he said, and preparing them for entertaining fears.

By the term rod, he means that severity with which a pastor ought to correct his people’s faults. He places in contrast with this, love, and the spirit of meekness — not, as though the father hated the sons whom he chastises, for on the contrary the chastisement proceeds from love, but because by sadness of countenance and harshness of words, he appears as though he were angry with his son. To express myself more plainly — in one word, a father always, whatever kind of look he may put on, regards his son with affection, but that affection he manifests when he teaches him pleasantly and lovingly; but when, on the other hand, being displeased with his faults, he chastises him in rather sharp terms, or even with the rod, he puts on the appearance of a person in a passion. As then love does not appear when severity of discipline is exercised, it is not without good reason, that Paul here conjoins love with a spirit of meekness There are some that understand the term rod to mean excommunication — but, for my part, though I grant them that excommunication is a part of that severity with which Paul threatens the Corinthians, I at the same time extend it farther, so as to include all reproofs that are of a harsher kind.

Observe here what system a good pastor ought to observe; for he ought of his own accord to be inclined to mildness, with the view of drawing to Christ, rather than driving. This mildness, so far as in him lies, he ought to maintain, and never have recourse to bitterness, unless he be compelled to do so. On the other hand, he must not spare the rod, (Pro 13:24,) when there is need for it, for while those that are teachable and agreeable should be dealt with mildly, sharpness requires to be used in dealing with the refractory and contumacious. We see, too, that the Word of God does not contain mere doctrine, but contains an intermixture of bitter reproofs, so as to supply pastors with a rod For it often happens, through the obstinacy of the people, that those pastors who are naturally the mildest ²⁶⁹ are constrained to put on, as it were, the countenance of another, and act with rigor and severity.

Defender: 1Co 4:2 - required in stewards

Christian "stewards" are "stewards of the mysteries of God" (1Co 4:1), and "stewards of the manifold grace of God" (1Pe 4:10). God expects His stewards to be faithful in these responsibilities, not fruitful. Any fruit to be borne as we testify to His grace and share the Biblical explanations of the great mysteries of God is His responsibility, for God gives the increase."

Defender: 1Co 4:5 - before the time

"The time" is "the day of our Lord Jesus Christ" (1Co 1:8) and "the day shall declare it" (1Co 3:13). At that time, at Christ's judgment seat, "shall every man have praise [literally his praise] of God." Not even Paul was qualified to judge himself (1Co 4:3); the Lord will judge each of us in that day, regardless of man's judgment."

Defender: 1Co 4:9 - spectacle

This word is better translated "theater." In its only other occurrence in the New Testament, this word is also translated as such (Act 19:29, Act 19:31). It is sobering, as well as amazing, to realize that Christians - especially Christian leaders such as Paul and the apostles - are on a stage, as it were, being carefully watched by an audience that even includes the angels (compare Eph 3:10; 1Co 11:10; 1Pe 1:12)."

TSK: 1Co 4:1 - account // the ministers // and stewards // mysteries

account : 1Co 4:13; 2Co 12:6

the ministers : 1Co 3:5, 1Co 9:16-18; Mat 24:45; 2Co 4:5, 2Co 6:4, 2Co 11:23; Col 1:25; 1Ti 3:6

and stewards : Luk 12:42, Luk 16:1-3; Tit 1:7; 1Pe 4:10

mysteries : 1Co 2:7; Mat 13:11; Mar 4:11; Luk 8:10; Rom 16:25; Eph 1:9, Eph 3:3-9, Eph 6:19; Col 1:26, Col 1:27, Col 2:2, Col 4:3; 1Ti 3:9, 1Ti 3:16

TSK: 1Co 4:2 - that

that : 1Co 4:17, 1Co 7:25; Num 12:7; Pro 13:17; Mat 25:21, Mat 25:23; Luk 12:42, Luk 16:10-12; 2Co 2:17, 2Co 4:2; Col 1:7, Col 4:7, Col 4:17

TSK: 1Co 4:3 - it is // judgment

it is : 1Co 2:15; 1Sa 16:7; Joh 7:24

judgment : Gr. day, 1Co 3:13

TSK: 1Co 4:4 - For // I know // yet // but

For : Ουδεν [Strong’ s G3762], γαρ [Strong’ s G1063], εμαυτω [Strong’ s G1683], συνοιδα . ""For I am not conscious to myself of any guilt""or neglect of duty. Wetstien has shown, from the classics, that this is the proper signification of συνειδειν .

I know : Job 27:6; Psa 7:3-5; Joh 21:17; 2Co 1:12; 1Jo 3:20,1Jo 3:21

yet : Job 9:2, Job 9:3, Job 9:20, Job 15:14, Job 25:4, Job 40:4; Psa 19:12, Psa 130:3, Psa 143:2; Pro 21:2; Rom 3:19, Rom 3:20, Rom 4:2

but : 1Co 4:5; Psa 26:12, Psa 50:6; 2Co 5:10

TSK: 1Co 4:5 - judge // until // who // praise

judge : Mat 7:1, Mat 7:2; Luk 6:37; Rom 2:1, Rom 2:16, Rom 14:4, Rom 14:10-13; Jam 4:11

until : 1Co 1:7, 1Co 11:26, 1Co 15:23; Mat 24:30,Mat 24:46; 1Th 5:2; Jam 5:7; 2Pe 3:4, 2Pe 3:12; Jud 1:14; Rev 1:7

who : 1Co 3:13; Ecc 11:9, Ecc 12:14; Mal 3:18; Luk 12:1-3; Rom 2:16; 2Co 4:2; Heb 4:13; Rev 20:12

praise : Mat 25:21, Mat 25:23; Joh 5:44; Rom 2:7, Rom 2:29; 2Co 5:10, 2Co 10:18; 1Pe 1:7, 1Pe 5:4

TSK: 1Co 4:6 - these // for // that ye // be puffed

these : 1Co 1:12, 1Co 3:4-7; 2Co 10:7, 2Co 10:12, 2Co 10:15, 2Co 11:4, 2Co 11:12-15

for : 1Co 9:23; 2Co 4:15, 2Co 12:19; 1Th 1:5; 2Ti 2:10

that ye : Job 11:11, Job 11:12; Psa 8:4, Psa 146:3; Isa 2:22; Jer 17:5, Jer 17:6; Mat 23:8-10; Rom 12:3; 2Co 12:6

be puffed : 1Co 4:18, 1Co 4:19, 1Co 3:21, 1Co 5:2, 1Co 5:6, 1Co 8:1, 1Co 13:4; Num 11:28, Num 11:29; Joh 3:26, Joh 3:27; Col 2:18

TSK: 1Co 4:7 - who // maketh thee to differ // and what // why

who : 1Co 12:4-11, 1Co 15:10; Rom 9:16-18; Eph 3:3-5; 2Th 2:12-14; 1Ti 1:12-15; Tit 3:3-7

maketh thee to differ : Gr. distinguisheth thee

and what : 1Co 3:5, 1Co 7:7; 1Ch 29:11-16; 2Ch 1:7-12; Pro 2:6; Mat 25:14, Mat 25:15; Luk 19:13; Joh 1:16, Joh 3:27; Rom 1:5, Rom 12:6; Jam 1:17; 1Pe 4:10

why : 1Co 5:6; 2Ch 32:23-29; Eze 28:2-5, Eze 29:3; Dan 4:30-32, Dan 5:18, Dan 5:23; Act 12:22, Act 12:23

TSK: 1Co 4:8 - ye are full // without // and I // ye did

ye are full : 1Co 1:5, 1Co 3:1, 1Co 3:2, 1Co 5:6; Pro 13:7, Pro 25:14; Isa 5:21; Luk 1:51-53, Luk 6:25; Rom 12:3; Rom 12:16; Gal 6:3; Rev 3:17

without : 1Co 4:18; Act 20:29, Act 20:30; Phi 1:27, Phi 2:12

and I : Num 11:29; Act 26:29; 2Co 11:1

ye did : Psa 122:5-9; Jer 28:6; Rom 12:15; 2Co 13:9; 1Th 2:19, 1Th 2:20, 1Th 3:6-9; 2Ti 2:11, 2Ti 2:12; Rev 5:10

TSK: 1Co 4:9 - I // us the apostles last, as // as // we are // spectacle // and to men

I : 1Co 15:30-32; 2Co 1:8-10, 2Co 4:8-12, 2Co 6:9; Phi 1:29, Phi 1:30; 1Th 3:3

us the apostles last, as : or, us the last apostles

as : Psa 44:22; Rom 8:36; 1Th 5:9, 1Th 5:10; Rev 6:9-11

we are : Heb 10:33, Heb 11:36

spectacle : Gr. theatre, Act 19:29, Act 19:31

and to men : Heb 1:14; Rev 7:11-14, Rev 17:6, Rev 17:7

TSK: 1Co 4:10 - are fools // for // are wise // we are weak // but ye // but we

are fools : 1Co 1:1-3, 1Co 1:18-20,1Co 1:26-28, 1Co 2:3, 1Co 2:14, 1Co 3:18; 2Ki 9:11; Hos 9:7; Act 17:18, Act 17:32; Act 26:24

for : Mat 5:11, Mat 10:22-25, Mat 24:9; Luk 6:22; Act 9:16; 1Pe 4:14

are wise : 1Co 4:8, 1Co 10:14, 1Co 10:15; Jer 8:8, Jer 8:9

we are weak : 1Co 2:3; 2Co 10:10, 2Co 11:29, 2Co 12:9, 2Co 12:10, 2Co 13:3, 2Co 13:4, 2Co 13:9

but ye : 1Co 3:2, 1Co 10:12

but we : Pro 11:12; Isa 53:3; Luk 10:16, Luk 18:9; 1Th 4:8

TSK: 1Co 4:11 - unto // and are naked // and are buffeted // and have

unto : 1Co 9:4; 2Co 4:8, 2Co 6:4, 2Co 6:5, 2Co 11:26, 2Co 11:27; Phi 4:12

and are naked : Job 22:6; Rom 8:35

and are buffeted : Act 14:19, Act 16:23, Act 23:2; 2Co 11:23-25; 2Ti 3:11

and have : Mat 8:20

TSK: 1Co 4:12 - labour // being reviled // being persecuted

labour : 1Co 9:6; Act 18:3, Act 20:34; 1Th 2:9; 2Th 3:8; 1Ti 4:10

being reviled : Mat 5:44; Luk 6:28, Luk 23:34; Act 7:60; Rom 12:14, Rom 12:20; 1Pe 2:23, 1Pe 3:9; Jud 1:9

being persecuted : Mat 5:11; 1Pe 3:14, 1Pe 4:12-14, 1Pe 4:19

TSK: 1Co 4:13

Lam 3:45; Act 22:22

TSK: 1Co 4:14 - write // my // I

write : 1Co 9:15; 2Co 7:3, 2Co 12:19

my : 1Co 4:15; 2Co 6:11-13, 2Co 11:11, 2Co 12:14, 2Co 12:15; 1Th 2:11

I : Eze 3:21; Act 20:31; Col 1:28; 1Th 5:14

TSK: 1Co 4:15 - ye have // for

ye have : 2Ti 4:3

for : 1Co 3:6, 1Co 3:10, 1Co 9:1, 1Co 9:2; Act 18:4-11; Rom 15:20; 2Co 3:1-3; Gal 4:19; Tit 1:4; Phm 1:10-12, Phm 1:19; Jam 1:18; 1Pe 1:23

TSK: 1Co 4:16

1Co 11:1; Joh 10:4, Joh 10:5; Phi 3:17; 1Th 1:6; 2Th 3:9; Heb 13:7; 1Pe 5:3

TSK: 1Co 4:17 - I sent // who is // faithful // my ways // in

I sent : 1Co 16:10; Act 19:21, Act 19:22; Phi 2:19; 1Th 3:2, 1Th 3:3

who is : 1Co 4:15; 1Ti 1:2; 2Ti 1:2

faithful : 1Co 4:2, 1Co 7:25; Num 12:7; Pro 13:17; Mat 24:45, Mat 25:21, Mat 25:23; Eph 6:21; Col 1:7, Col 4:9; 2Ti 2:2; Rev 2:10,Rev 2:13

my ways : 1Co 7:17, 1Co 11:2, 1Co 11:16, 1Co 16:1; 2Ti 3:10

in : 1Co 14:33

TSK: 1Co 4:18

1Co 4:6-8, 1Co 5:2

TSK: 1Co 4:19 - I // if // not // but

I : 1Co 14:5; Act 19:21; 2Co 1:15, 2Co 1:17, 2Co 1:23, 2Co 2:1, 2Co 2:2

if : Act 18:21; Rom 15:32; Heb 6:3; Jam 4:15

not : 1Co 4:18; 2Co 13:1-4

but : 1Co 2:6

TSK: 1Co 4:20

1Co 1:24, 1Co 2:4; Rom 1:16, Rom 14:17, Rom 15:19; 2Co 10:4, 2Co 10:5; 1Th 1:5

TSK: 1Co 4:21 - shall // and

shall : 1Co 5:5; 2Co 10:2, 2Co 10:6, 2Co 10:8, 2Co 12:20,2Co 12:21, 2Co 13:2, 2Co 3:10

and : 2Co 10:1; 1Th 2:7; Jam 3:17

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Co 4:1

1Co 4:1-5 Paul showeth in what account such as he should be

held, of whose fidelity it should be left to God

to judge.

1Co 4:6,7 He dissuadeth the Corinthians from valuing

themselves in one teacher above another,

since all had their respective distinctions

from God.

1Co 4:8-13 To their self-sufficient vanity he opposeth his

own despised and afflicted state,

1Co 4:14-16 warning them, as their only father in Christ, and

urging theme to follow him.

1Co 4:17-21 For the same cause he sent Timotheus, and meant

soon to follow in person, when he would inquire

into the authority of such as opposed him.

The apostle here gives us the right notion of the preachers of the gospel; they are but ministers that is, servants, so as the honour that is proper to their Master, for a principal efficiency in the conversion and building up of souls, belongeth not to them; they are ministers of Christ so have their primary relation to him, and only a secondary relation to the church to which they are ministers; they are ministers of Christ and so in that ministration can only execute what are originally his commands, though those commands of Christ may also be enforced by men: ministers of the gospel, not of the law, upon whom lies a primary obligation to preach Christ and his gospel unto people. They are also

stewards of the mysteries of God such to whom God hath committed his word and sacraments to dispense out unto his church. The word mystery signifieth any thing that is secret, but more especially it signifieth a Divine secret, represented by signs and figures; or a religious secret, not obvious to every capacity or understanding. Thus we read of the mysteries of the kingdom of heaven, Mat 13:11 ; the mystery of godliness, 1Ti 3:16 ; the mystery of Christ, Eph 3:4 . The wisdom of God, Col 2:2 ; the incarnation of Christ, 1Ti 3:16 ; the calling of the Gentiles, Eph 3:4 ; the resurrection from the dead, 1Co 15:21 ; Christ’ s mystical union and communion with his church, Eph 5:32 ; the sublime counsels of God, 1Co 13:2 , are all called mysteries. Ministers are the stewards of the mysterious doctrines and institutions of Christ, which we usually comprehend under the terms of the word and sacraments.

Poole: 1Co 4:2

It is required of all servants, but especially of chief servants, such as stewards are, who are intrusted with their masters’ goods, to be dispensed out to others. The faithfulness of a steward in dispensing out his master’ s goods lies in his giving them out according to his master’ s order, giving to every one their portion, not detaining any thing from others which it is his master’ s will they should have; as Paul gloried, Act 20:20,27 , that he had kept back from the Ephesians nothing that was profitable for them, nor shunned to declare to them all the counsel of God; not giving holy things to dogs, or casting pearls before swine, contrary to Christ’ s direction, Mat 7:6 .

Poole: 1Co 4:3 - Yea, I judge not mine own self

Those who said, I am of Apollos, and I am of Cephas, did at least tacitly judge Paul, and prefer Apollos and Cephas before him; and it is probable, and will appear also from other parts of these Epistles, that they passed very indecent censures concerning Paul: he therefore tells them, that he valued very little what they or any other men said of him. In the Greek it is, of man’ s day; but it is generally thought that our translators have given us the true sense, in translating it man’ s judgment, day being put for judgment; as Jer 17:16 , where woeful day signifies woeful judgment.

So the day of the Lord in Scripture often signifieth the Lord’ s judgment: the reason of that form of speech seems to be, because persons cited to a court of judgment use to be cited to appear on a certain day.

Yea, I judge not mine own self yea, saith the apostle, I pronounce no sentence for myself, I leave myself to the judgment of God. I may be deceived in my judgment concerning myself, and therefore I will affirm nothing as to myself.

Poole: 1Co 4:4 - I know nothing by myself // But he that judgeth me is the Lord

I know nothing by myself nothing amiss, nothing that is evil; yet this must not be interpreted universally, as if St. Paul knew nothing that was evil and sinful by himself; himself, Rom 7:1-25 , tells us the contrary; but it must be understood with respect to his discharge of his ministerial office: I do not know any thing wherein I have wilfully failed in the discharge of my ministry; yet even as to that I durst not stand upon my own righteousness and justification before God, I may have sinned ignorantly, or have forgotten some things wherein I did offend.

But he that judgeth me is the Lord God knoweth more of me than I know of myself, and it is he that judgeth, and must judge me. Though in this text Paul doth not speak of his whole life and conversation, but only of his conversation with respect to his ministry; yet the conclusion from hence, that no man can be justified from his own works, is good; for if a man cannot be justified from his conscience not rebuking him for his errors in one part of his conversation, he cannot be justified from his conscience not rebuking him for his whole conversation. For he that keepeth the whole law, if he offendeth but in one point, must be guilty of all, because the law curseth him who continueth not in every point of the law to do it.

Poole: 1Co 4:5 - Therefore judge nothing before the time, until the Lord come // Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts // And then shall every man have praise of God

Therefore judge nothing before the time, until the Lord come seeing that the judgment of secret things belongs to God, judge nothing before the time, which God hath set to judge all things. The works of the flesh are manifest, and men may judge of them; but for secret things, of which it is impossible that those who do not know the hearts of men should make up a judgment, do not judge of them before the time, when God will certainly come to judge all men.

Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: if men cloak the hidden things of darkness with the cover of hypocrisy and fair pretences, they will at that day be most certainly uncovered, and the secret thoughts, counsels, and imaginations of men’ s hearts shall in that day be made manifest.

And then shall every man have praise of God and then those that have done well, every of them shall have praise of God; as, on the contrary, (which is understood, though not here expressed), those that are hypocrites, and whose hearts have been full of evil thoughts and counsels, shall by God be put to shame and exposed to contempt.

Poole: 1Co 4:6 - And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes // That you might learn in us not to think of men above that which is written // That no one of you be puffed up for one against another

And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes: by these words the apostle lets us know, that though he had said, 1Co 1:12 , that some of them said: We are of Paul, and others: We are of Apollos; yet the names of Paul and of Apollos were but used to represent other of their teachers, which were the heads of those factions which were amongst them. In very deed there were none of them that said, We are of Paul or of Apollos, (for those that were the disciples of Paul and Apollos were better taught), but they had other teachers amongst them as to whom they made factions, whom Paul had a mind to reprove, with their followers; and to avoid all odium, that both they and their hearers might take no offence at his free reproving of them, he makes use of his own name, and that of Apollos, and speaketh to the hearers of these teachers, as if they were his own and Apollos’ s disciples; that those whom the reproof and admonition concerned properly, might be reproved under the reproof of others.

That you might learn in us not to think of men above that which is written and that (as the apostle saith) all the church of Corinth, as well ministers as people, might learn to have humble opinions and thoughts of themselves, not to think of themselves above what, by the rules of God’ s word, was written in the Old Testament they ought to think; or above what he had before writen in this Epistle, or to the Romans, Rom 12:3 .

That no one of you be puffed up for one against another and that none of them, whether ministers or private Christians, might be puffed up. The word signifieth to be swelled or blown up as a bladder or a pair of bellows, which is extended with wind: it is used in 1Co 4:18,19 8:1 Col 2:18 .

Poole: 1Co 4:7 - Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

It is apparent that pride was the reigning sin of many in this church of Corinth; pride, by reason of those parts and gifts wherein they excelled, whether they were natural or acquired habits, or common gifts of the Spirit which were infused: to abate this tumour, the apostle minds them to consider, whence they had these gifts from which they took occasion so to exalt and prefer themselves; whether they were the authors of them to themselves, or did receive them from God.

Now if thou didst receive it, why dost thou glory, as if thou hadst not received it? It became none of them to glory in what they had recieved from another, and were beholden to another for. What the apostle here speaketh concerning natural or spiritual abilities, is applicable to all good things; and the consideration here prompted, is a potent consideration to abate the pride and swelling of a man’ s heart upon any account whatsoever; for there is nothing wherein a man differeth or is distinguished from another, or wherein he excelleth another, but it is given him from God; be it riches, honour, natural or spiritual gifts and abilities, they are all received from the gift of God, who gives a man power to get wealth, Deu 8:18 ; who putteth down one and setteth up another, Psa 75:7 : and, as the apostle saith in this Epistle, 1Co 12:7-9 , gives the manifestation of the Spirit to every man to profit withal: to one by the Spirit the word of wisdom; to another the word of knowledge; to another faith; to another the gifts of healing, & c., all by the same Spirit.

Poole: 1Co 4:8 - Now ye are full, now ye are rich // Ye have reigned as kings without us // And I would to God ye did reign, that we also might reign with you

Now ye are full, now ye are rich you that are the teachers at Corinth, or you that are the members of the church there, think yourselves full of knowledge and wisdom, so as you stand in need of no further learning or instruction.

Ye have reigned as kings without us ye think now you have got a kingdom, and are arrived at the top of felicity.

And I would to God ye did reign, that we also might reign with you I am so far from envying you, that I wish it were so, and we might have a share with you. The apostle speaketh this ironically, not that he indeed thought they were so, but reflecting on their vain and too good an opinion of themselves.

Poole: 1Co 4:9 - For I think that God hath set forth us the apostles last, as it were appointed to death // For we are made a spectacle unto the world, and to angels, and to men

For I think that God hath set forth us the apostles last, as it were appointed to death the lot of us who are the apostles of Christ is not so externally happy, but a lot of poverty and misery, as if we were the worst of men, men appointed to death

For we are made a spectacle unto the world, and to angels, and to men to be a mere sight or gazingstock to the world, angels, or men. Some think that the apostle here hath a reference to the barbarous practice of the Romans, who first exposed and carried about for a sight those persons that were condemned to fight with wild beasts, that by them they might be torn in pieces. You are happy men, saith the apostle, if you can own Christ, and profess Christianity, and yet be in such credit and favour with the world, so full, and so rich, and so like princes: we are those whom God hath honoured to be his apostles and the first ministers of the gospel; our lot and portion is far otherwise.

Poole: 1Co 4:10 - We are // We are weak

We are accounted fools for Christ’ s sake by the wise men of the world, and we are willing to be so accounted; but you think yourselves wise, and yet in Christ

We are weak in the opinion of men, we suffer evil, and do not resist; but ye account yourselves, and are by the world accounted, strong: ye are accounted noble and honourable, but we are despised and contemptible.

Poole: 1Co 4:11 - are // are buffeted // have no certain dwelling-place

Our state in the world is low and mean; though you be full, we are hungry and thirsty; though you be richly clothed, yet we

are next to naked clothed with rags; though you be hugged and embraced by the men of the world, yet we

are buffeted though you have rich and famous houses, yet we

have no certain dwelling-place Thus it hath been with us from the beginning of our profession of Christ, and thus it is with us at this day, saith the apostle: from whence he gives these Corinthians and their false teachers a just reason to suspect themselves, whether they were true and sincere professors, yea or no, and to consider how it came to pass, that their lot in the world was so different from the lot of those whom the Lord had dignified with the title and office of his apostles. The condition of the most faithful and able ministers and the most sincere Christians that have been in the world, hath always been a mean and afflicted state and condition.

Poole: 1Co 4:12 - And labour, working with our hands // Being reviled, we bless // Being persecuted, we suffer it

And labour, working with our hands we do not only labour in the word and doctrine, but we labour with our hands, that we might not be burdensome to the church, our hands ministering to our necessities, Act 20:34 ; though, as he saith, 1Co 9:4 , they had a power to eat and drink, that is, a right to have demanded meat and drink of them, and might have forbore working; for who goeth a warfare at his own charges? 1Co 3:6,7 . Whence we may observe, that though the ministers of Christ ought to be maintained by the churches to which they relate, and they sin if they neglect it; yet where this either is not done through men’ s sinful neglect of them, or cannot be done through the poverty of the members of such churches, it is lawful for them to labour with their hands.

Being reviled, we bless we are reviled and spoken ill of, but we do not revile others, but speak well of them, and wish well to them.

Being persecuted, we suffer it though we be hunted and pursued to the endangering of our lives and liberties, yet we do make no resistance, but patiently suffer it. By this the apostle showeth them the duty of Christians, as well as their lot and portion in this life; and also tacitly reflecteth on them and their teachers, who were some of those that thus reviled the apostles; and though they did not, it may be, smite them with their hands, yet they persecuted them with their tongues; and leaves it to their consideration, whether the apostles or they lived more up to the rule of Christianity given by Christ, Mat 5:39-41 .

Poole: 1Co 4:13 - Being defamed, we entreat // We are made as the filth of the earth, and are the offscouring of all things unto this day

Being defamed, we entreat: we are blasphemed, Gr. that is, spoken evil of, which is the same with defamed in our language, men speak all manner of evil of us to take away our reputation; but we entreat God for them: the word signifieth to exhort, entreat, comfort, we exercise ourselves in all pious and charitable offices toward them, who are most uncharitable toward us.

We are made as the filth of the earth, and are the offscouring of all things unto this day: here are two words used, which signify the most vile, abject, contemptible things in the world, excrements, sweepings of houses. The apostle by these two words signifies, that no persons could be more base, vile, and contemptible than they were, nothing more despised, or in less esteem: he speaketh not this as complaining, or in any discontent at what he saw was the will of God concerning them; but to show them the difference betwixt the apostles, and them and their teachers, and possibly reflecting upon them, as being in some degree guilty of this scorn and contempt of them, or at least, more than they ought, neglecting them under these mean and afflictive circumstances.

Poole: 1Co 4:14 - to shame you

I tell you not of this to make you blush, as having had any hand in these indignities which are put upon us, nor yet

to shame you (though possibly you have reason to be ashamed, either for your neglect of us, or for your adding to our affliction); I look upon you as my sons and sons whom I love: I only write to warn you, both of your duty, to have some respect for us, and of, your sin, if you have neglected us beyond what was your duty to have done.

Poole: 1Co 4:15 - For // In Christ Jesus

The great lesson of this text is: That people ought to have a tender respect for those ministers whom God hath hononred with their first conversion, and bringing them home to Christ. God may make use of a multitude of ministers to instruct Christians, and carry on his work in their souls to perfection; but he maketh use of some particular minister at first to convince them, and be an instrument in the changing of their hearts; such they ought to have a great value for, they are their spiritual fathers in a proper sense.

For saith the apostle, in Christ Jesus I have begotten you through the gospel: where we have regeneration (as it signifieth a new state) set out in its causes. The principal efficient cause is Christ Jesus; the instrumental cause is the minister of the gospel; the means is the doctrine of the gospel, or the preaching of the gospel.

In Christ Jesus signifieth here by the grace of Christ Jesus; those who are born again, are not born of flesh or of blood, but of the will of God, Joh 1:13 , and by the influence of Christ upon their hearts; though God makes use of the minister of the gospel as his instrument, and the minister makes use of the word and the preaching of the gospel, as the sacred means which God hath appointed to that end, 1Pe 1:23 . All these causes unite and concur in the work of regeneration.

Poole: 1Co 4:16

I might as a father command you, but I beseech you, be ye followers of me in preserving the unity and promoting the holiness of the church. He expounds this, 1Co 11:1 : Be ye followers of me, as I am of Christ. Holiness of life and conversation is necessary to a true minister of Christ; for their people ought not only to be their hearers, but their followers; they are ensamples to the flock, 1Pe 5:3 , and ought to be examples of believers, in word, in conversation, in charity, in spirit, in faith, in purity, 1Ti 4:12 ; in all things showing themselves patterns of good works; in doctrine showing uncorruptness, gravity, sincerity, & c., Tit 2:7 . Those who teach well and live ill, are no good ministers of Christ; they cannot say unto people: Be ye followers of me.

Poole: 1Co 4:17 - Faithful in the Lord // Who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church

This Timothy Paul found at Lystra, Act 16:1 . His father was a Greek, his mother a Jewess, therefore Paul circumcised him; her name was Eunice, the daughter of Lois, 2Ti 1:5 . Paul took him along with him in his travels. He was ordained by the imposition of the hands of the presbytery, 1Ti 4:14 2Ti 1:6 . Paul calls him his beloved son, either because he was his spiritual son, or because he was by him instructed in the gospel: he calls him his own son in the faith, 1Ti 1:2 .

Faithful in the Lord because he was faithful in the work of the Lord, in the business of the ministry.

Who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church he (saith the apostle) shall bring to your remembrance my ways in the Lord, he shall acquaint you with both what doctrine I have preached and what course of life I have lived; how I have preached to every church, what rules I have given for the ordering of every church, and how I have walked before and toward them.

Poole: 1Co 4:18 - would not come unto you

I hear that some of your teachers, and some of your members, are so conceited of themselves, that they would persuade you that I durst not see their faces, or come to discourse with them face to face, and therefore

would not come unto you

Poole: 1Co 4:19 - But I will come to you shortly // And will know, not the speech of them which are puffed up, but the power

But I will come to you shortly: Paul intended in his journey to Rome to pass through Macedonia and Achaia, but he knew that God could hinder him, and therefore he adds, if the Lord will: neither did Paul go to them so soon as he intended, but had time before he went to write another Epistle, as we shall afterwards find. All Christians are bound, when they promise or resolve upon any journeys, to understand, if God will, and to have in their thoughts the power of God to hinder them, and to speak with submission to his pleasure, who counteth their steps and telleth their wanderings, and ordereth their steps; though they be not strictly bound at all times to use this form of speech.

And will know, not the speech of them which are puffed up, but the power: and when I come, then I shall understand these teachers of yours, who so vilify me; I shall not regard so much their fine words and philosophical reasonings, as what there is of spiritual life and power in them; either in their doctrine or life, how conducive it is to the ends of the gospel, and how consonant to the truth of the gospel, what good they do amongst you, what manner of lives they live: these are the things that my eyes shall be upon, and which I shall regard.

Poole: 1Co 4:20 - The kingdom of God

The kingdom of God in the church, or the kingdom of God in the particular soul. God hath not sent his ministers to subdue souls to himself by fine, florid words and phrases, but by a lively preaching the gospel, while his power attends their plain preaching; and the power and efficacy of the preachers’ doctrine appeareth in their holy life and conversation, so as their people cannot say to them: Physician, heal thyself, as to those spiritual diseases which thou wouldst cure us of. So the kingdom of God in particular souls doth not appear in words, but in the power which the word of God hath upon men’ s hearts, in subduing their lusts and corruptions, and bringing their hearts into a subjection to his will.

Poole: 1Co 4:21

Which will ye rather choose? That I should come unto you as a father cometh to his child under some guilt for which he must punish and correct him, or as a father cometh to his child that hath done nothing provoking his displeasure, in love, and meekly? I am not willing to come to you to correct and punish any of you by ecclesiastical censures, which are a rod which Christ hath intrusted to me; I had rather come in love and meekness, that we might mutually rejoice in each other’ s society.

Haydock: 1Co 4:1 - Mysteries of God

Mysteries of God. That is, the dogmas of faith, revealed by the Almighty. (Estius)

Haydock: 1Co 4:3 - Or by human judgment // Neither do I judge myself

Or by human judgment. Literally, by human day. The sense, says St. Jerome, is, by any human judgment, or by men, whose judgment is in the day, or time of this life: but God judges in his day, after this life, and chiefly at the last day of judgment. ---

Neither do I judge myself, so as to look upon myself absolutely certain of the state of my soul, or that I am for certain justified, though I am not conscious to myself of any thing, because I am to be judged by an omniscient God, the great searcher of hearts, who perhaps may discover faults, which I, partial to myself, overlook. Now if St. Paul durst not say, he was justified, what presumption is it for others to pretend to an absolute certainty, that they are just in the sight of God! (Witham)

Haydock: 1Co 4:4 - For I am not conscious

For I am not conscious. This great apostle of the Gentiles, though conscious to himself of no breach of duty, still does not dare to call himself just. How different is the conduct of this apostle, from those wicked impostors, who teach, that a man is justified by believing himself so. (Estius) ---

If this privileged apostle was afraid to from any judgment of his own heart and thoughts, whether they were pure or not, but left the trial thereof to the day of judgment, the day of his death, how presumptuous are they, who dare to pronounce on their election and predestination!

Haydock: 1Co 4:5 - Judge not

Judge not, &c. He gives them an admonition against rash and false judgments, and hints at those among them, who said, this man is better, this man is greater than such a one, &c. See St. John Chrysostom. (Witham)

Haydock: 1Co 4:6 - These things, brethren, I have in a figure transferred to myself, and to Apollo // That in us

These things, brethren, I have in a figure transferred to myself, and to Apollo. Literally, these things have I transfigured in me and Apollo, that is, I have represented the divisions and disputes among you, as if it were by your contending, whether I, or Apollo, or Cephas were the best preachers, without naming those, as I might do, who are the true causes of these divisions, by striving who should be thought men of the greatest and brightest parts. ---

That in us, and by our example, who have no such proud disputes, you might learn that one be not puffed up against the other, and above that which is written, against the admonitions given in the holy Scriptures of being humble: or against what I have now written to you, that we must strive for nothing, but to be the faithful ministers of God, and not seek the esteem of men. (Witham) ---

It is the opinion of St. Thomas Aquinas and likewise of Estius, that St. Paul, Apollo, and Cephas were not the real causes of the divisions that existed amongst the new converts at Corinth, but that in making use of these names, he wished to teach them, that if it was unlawful to keep up these divisions even for the sake of the apostles, how far should they be from doing any thing of this kind for those whose authority was much less in the Church. But Calmet is of opinion, that the divisions amongst the Corinthians were certainly on account of Paul, Apollo, Cephas, and perhaps some others, whose names are not mentioned.

Haydock: 1Co 4:7 - For who distinguisheth

For who distinguisheth, or hath distinguished thee from another? He speaks particularly to those proud, vain preachers: if thou hast greater talents than another man, who hath given them to thee, or to any one, but God, who is the giver, and the author of every gift and perfection? This is not only true of the gift of preaching, but of all gifts and graces; so that St. Augustine makes use of it in several places against the Pelagians, to shew that it is by grace only, that one man is preferred before another, and not by, or for his own merits. (Witham)

Haydock: 1Co 4:8 - Now you are satiated

Now you are satiated, &c. You great, vain preachers, you are rich in every kind, blessed with all gifts, &c. You reign over the minds of the people, without us, you stand not in need of our assistance. And I would to God you did reign, that we also might reign with you. I wish your reigning and governing the people were well grounded on virtue and truth, that we might be sharers of the like happiness. St. John Chrysostom take notice, that St. Paul speaks thus, meaning the contrary, by the figure called irony: and so also St. John Chrysostom understands the two following verses, as if St. Paul only represented what those vain preachers said with contempt of him, as if he were only an apostle of an inferior rank, not one of the chief, nor of the twelve. And when he says, we are fools for Christ's sake, whom he blames, wise, especially in Christ. But though the apostle partly use this figure of irony, intermixing it in his discourse, yet he also represents the condition of all true apostles, and preachers of Christ crucified, whose persons and doctrine were slighted, ridiculed, and laughed at by men that were wise only with worldly wisdom, especially by profane libertines, and atheistical men, that make a jest of all revealed religion. To go about preaching in hunger, in thirst, in nakedness, in want, under afflictions and persecutions, is what they think is to be miserable: they despise such men as the out-cast, the dross, [1] and the dregs of mankind. (See the Greek text.) (Witham) ---

He speaks to the Corinthians, who forgetting their first fervour, and the Christian modesty which St. Paul had taught them, both by word and example, were endeavouring to distinguish themselves by the reputation and honour of the apostle, who had converted them, by their antiquity of faith, and by other things more frivolous. (Calmet)

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[BIBLIOGRAPHY]

Tanquam purgamenta, omnium peripsema, Greek: os perikatharmata, Sordes, quisquiliæ, Greek: panton peripsema, Scobes, ramentum. See Mr. Legh, Crit. Sacra.

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Haydock: 1Co 4:9 - Made a spectacle

Made a spectacle. It is evident from the writings of St. Paul, and from innumerable other records, that the apostles were made a spectacle to the world and to men; but how, some one may perhaps ask, were they made a spectacle to angels? St. John Chrysostom, Theod. [Theodoret?], and many others think, that the apostle is here speaking of the good angels, who behold with pleasure the labours and afflictions of the saints, knowing that it will prove a source of glory; but Estius, Vat. [Vatable?], and some others, are of opinion, that the wicked angels are here spoken of, who rejoice at the persecutions of God's servants, and with to revenge themselves for the destruction of their empire.

Haydock: 1Co 4:14-17 - I write not // I admonish you as my dearest children

I write not. St. Paul here insinuates to the Corinthians, that they ought to blush with shame for neglecting the apostles, who had suffered so many hardships for them, to follow after teachers void of honour, and to glory in being called the disciples of such men. (Estius) ---

I admonish you as my dearest children, of what is for your good, and I may take this liberty, as being your spiritual father in Christ, by whom you were first made Christians. Be ye followers of me, as I also am of Christ: follow the doctrine of Christ, which I follow, and taught you. Timothy, my beloved son in the Lord, whom I send to you, will put you in mind of what I teach, and of what I practise. (Witham)

Haydock: 1Co 4:18 - Some // But I will come // What will you

Some of those new doctors and preachers are so puffed up, that they pretend I dare not come to you any more, nor defend myself: he may also mean the man that lived in incest, his companions and his flatterers. ---

But I will come to you shortly, and then I shall use my authority in taking notice of their vain talk, they shall find and experience that power, which God hath given me by the gifts of the Holy Ghost, and of working miracles. (Witham) ---

But I will come. The good effect which this letter produced amongst the Corinthians retarded his intended journey, so that he did not go to Corinth till one or two years after this letter was written. He wrote his second epistle to the same before he paid them a visit, to apply a soothing remedy to their minds and hearts, sorely afflicted with his charitably severe corrections contained in this his first epistle. (Haydock) ---

What will you; or what disposition shall I find in you? let it not be necessary for me to use the chastising rod of excommunications, and other spiritual arms, but be so reformed before I come, that I may come to you in the spirit of mildness, as I wish to do. (Witham)

Gill: 1Co 4:1 - Let a man so account of us // as the ministers // and stewards of the mysteries of God

Let a man so account of us,.... Though the apostle had before said that he, and other ministers of the Gospel, were not any thing with respect to God, and, with regard to the churches, were theirs, for their use and advantage; yet they were not to be trampled upon, and treated with contempt, but to be known, esteemed, and honoured for their works' sake, and in their respective places, stations, and characters; and though they were but men, yet were not to be considered as private men, and in a private capacity, but as in public office, and as public preachers of the word; and though they were not to be regarded as lords and masters over God's heritage, but as servants, yet not as everyone's, or as any sort of servants, but

as the ministers, or servants, of Christ; as qualified, called, and sent forth by him to preach his Gospel; as ambassadors in his name, standing in his place and stead, and representing him, and therefore for his sake to be respected and esteemed; and as such who make him the subject of their ministry, preach him and him only, exalt him in his person, offices, blood, righteousness and sacrifice, and direct souls to him alone for life and salvation:

and stewards of the mysteries of God; though they are not to be looked upon as masters of the household, that have power to dispose of things in the family at their own pleasure; yet they are to be regarded as stewards, the highest officers in the house of God; to whose care are committed the secret and hidden things of God; whose business it is to dispense, and make known, the mysteries of divine grace; such as respect the doctrine of the Trinity, the incarnation of Christ, the union of the two natures, divine and human, in his person, the church's union to him, and communion with him, with many other things contained in the Gospel they are intrusted with.

Gill: 1Co 4:2 - Moreover, it is required in stewards // that a man be found faithful

Moreover, it is required in stewards,.... Upon mentioning that part of the character of Gospel preachers, as stewards, the apostle is put in mind of, and so points out that which is principally necessary in such persons: as,

that a man be found faithful; to the trust reposed in him; to his Lord and master that has appointed him to this office; and to the souls that are under his care: and then may a minister be said to be so, and which is his greatest glory, when he preaches the pure Gospel of Christ without any human mixtures, the doctrines and inventions of men; and the whole Gospel, declaring all the counsel of God, keeping back nothing which may be profitable to souls; when he seeks not to please men, but God; and not his own glory, and the applause of men, but the honour of Christ, and the good of souls: and such a faithful steward was the apostle himself.

Gill: 1Co 4:3 - 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

But with me it is a very small thing,.... It stood for little or nothing, was of no account with him, what judgment and censures were passed on him by men with regard to his faithfulness in the ministry not even by the Corinthians themselves:

that I should be judged of you; not that the apostle declined, or despised the judgment of a church of Christ, rightly disposed, and met together in the fear of God, to try prove, and judge of his ministry, and his fidelity in it; but he made no account of theirs, and slighted it as being under bad influence, the influence of the false teachers, who had insinuated many things among them to the prejudice of the apostle's character; wherefore he set it at nought and rejected it, and rightly refused to submit to it, and, indeed, to any mere human judgment:

or of man's judgment: it is in the Greek text, "or of man's day": in distinction from the day of the Lord, or the day of judgment; and because that men have their stated days for judgment, and because of the clearness of evidence, according to which judgment should proceed. This is not a Cilicism, as Jerom thought, but an Hebraism; so the Septuagint render יום אנוש, in Jer 17:16 ημεραν ανθρωπου, "man's day"; and very frequently in the Talmud ^r is the distinction of דיני שמים, "the judgments of God" and דיני אדם, "the judgments of men"; the former the apostle was willing to be subject to, but not to the latter; he appealed from men to God; he cared not what any man thought or said, or judged of him; he not only was indifferent to the judgment of the Corinthians concerning him, whether they did or did not praise him, but of any other person; and so the Syriac version renders it, או מן כל בר אנש, "or of any man": he adds,

yea I judge not mine own self; for though as a spiritual man he judged all things, and so himself, his conduct, state, and condition; examined his own heart and ways, and was able to form a judgment of what he was and did; yet he chose not to stand and fall by his own judgment; and since he would not abide by his own judgment, who best knew himself, much less would he be subject to theirs, or any human judgment, who must be greater strangers to him; and this he said, not as conscious to himself of any unfaithfulness in his ministerial work.

Gill: 1Co 4:4 - For I know nothing by myself // Yet am I not hereby justified // but he that judgeth me is the Lord

For I know nothing by myself,.... Which must be understood with a restriction to the subject he is upon, faithfulness in the ministry; otherwise he knew much by himself of indwelling sin, and the corruption of his nature, which he sometimes found very strong and prevalent in him, and of the daily infirmities of life; but as to his ministerial service, he was pure from the blood of all men; he honestly declared what he knew to be the mind of God, and concealed nothing that might be useful to men; in this he had a clear conscience, void of offence both towards God and men,

Yet am I not hereby justified; from all fault and blame, which might possibly escape his knowledge and observation; for in many things all offend, and no man can understand all his errors; and there might be some mistakes which the apostle was not privy to, or conscious of; and were he even free from all, he declares, that such an unstained integrity, in the discharge of his ministerial work, was not the matter of his justification before God, nor did he depend upon it:

but he that judgeth me is the Lord; either who adjudges me to eternal life, justifying me through the righteousness of his Son, in which alone I desire to be found, living and dying; or he that knows my heart, and all my ways, will be my judge at the last day; and to his judgment I appeal and submit, and sit easy in the mean while under all the censures and calumnies of men. The apostle did, as his Lord and Saviour had done before him, who, when he was reviled and reproached by men, conscious of his own innocence and integrity, committed himself to him that judgeth righteously.

Gill: 1Co 4:5 - Therefore judge nothing before the time // until the Lord come // who will bring to light the hidden things of darkness // and will make manifest the counsels of the heart // And then shall every man have praise of God

Therefore judge nothing before the time,.... This is said to prevent rash and precipitate judgment, and agrees with that well know Jewish maxim, הוו מתונין בדין, "be slow in judgment" ^s; not hasty to pass sentence; it is best to leave things to the great day of account, than to be free in censuring one another. There is a time "fixed" for the awful judgment, though of that day and hour knows no man: judge nothing

until the Lord come; who at the fixed time will certainly come to judgment, and that suddenly, at unawares, in an hour no man knows of:

who will bring to light the hidden things of darkness; meaning not so much vices, immoralities, wickedness of all sorts committed in the dark, and which it is a shame to speak of; but those hidden things of dishonesty, those secret arts and private methods which false teachers have made use of to conceal themselves, and carry on their base designs to the injury of truth, the souls of men, and the cause of Christ:

and will make manifest the counsels of the heart; what were the views and intentions, the aims and ends of these men in taking upon them to be preachers of the word; when it will appear that these were not the glory of God, and the good of the souls of men, but filthy lucre, popular applause, or some such mercenary view, and sinister end.

And then shall every man have praise of God. Every regenerated soul; everyone that is a Jew inwardly; everyone that has the circumcision of the Spirit; and particularly every faithful minister, who is more especially designed; to whom it will be said, "well done good and faithful servant, enter thou into the joy of thy Lord". The apostle, in these words, has respect to the false teachers who sought the praise of men, and not the honour which comes from God; and which the true ministers of the word will have another day, however despised and criticised by men now.

Gill: 1Co 4:6 - And these things, brethren, I have in a figure transferred // I have in a figure transferred to myself and Apollos // for your sakes // that ye might learn in us not to think of men above that which is written // that no one of you be puffed up for one against the other

And these things, brethren, I have in a figure transferred,.... Not what he had said concerning the different factions at Corinth, one being for Paul, and another for Apollos, and another for Cephas, as if these several parties did not really go by those names, but by those of others, the false teachers; only the apostle, to decline everything that looked like reflection, put these, as the Syriac version renders it, "upon" his own "person", and Apollos's, the sooner and better to put an end to such divisions; for it is certain, from his way of arguing and reasoning, that these are not fictitious names, but they were really divided, and were quarrelling among themselves about himself, Apollos, and Cephas: but his meaning is, when he says,

I have in a figure transferred to myself and Apollos these things; that he had "brought these comparisons", as the Arabic version reads it, concerning himself and Apollos; namely, that one was a planter, and another a waterer; that they were both labourers and builders, ministers or servants, and stewards: and these similes, and such a figurative way of speaking he had made use of, as he says,

for your sakes; for the sake of the members of this church, that they might have right notions of them, and accordingly account of them, and behave towards them: or, as he adds,

that ye might learn in us not to think of men above that which is written: meaning, either in the word of God in general; or in some particular passages of Scripture he might have respect to; or rather in the above places in this, and the foregoing chapter, where he gives the fore mentioned characters of ministers; where, in the apostles themselves, in their own words, from their own account, they might learn, on the one hand, not to ascribe too much to them, nor, on the other hand, to detract from their just character and usefulness: and also,

that no one of you be puffed up for one against the other; speak great swelling words of vanity, and envy, for one minister against another; when they are all one, bear the same character, are in the same office, and are jointly concerned in the same common cause of Christ and the good of immortal souls.

Gill: 1Co 4:7 - For who maketh thee to differ from another // And what hast thou that thou didst not receive // Now if thou didst receive it, why dost thou glory as if thou hadst not received it

For who maketh thee to differ from another,.... This question, and the following, are put to the members of this church, who were glorying in, and boasting of the ministers under whom they were converted, and by whom they were baptized, to the neglect and contempt of others; when the apostle would have them consider, and whatever difference was made between them and others, was made, not by man, but God; that whatever good and benefit they had enjoyed under their respective ministers, were in a way of receiving, and from God; and therefore they ought not to glory in themselves, nor in their ministers, but in God, who had distinguished them by his favours: whatever difference is made among men, is of God; it is he that makes them to differ from the rest of the creation; from angels, to whom they are inferior; and from beasts, to whom they are superior; and from one another in their person, size, shape, and countenance, which is a physical, or natural difference. It is God that makes them to differ from one another in things of a civil nature; as kings and subjects, masters and servants, high and low, rich and poor, bond and free, which may be called a political, or civil difference; and there is an ecclesiastical difference which God makes in his own people, who have gifts differing one from another; there are diversities of gifts, administrations, and operations among them, and all from the same spirit: but the grand distinction God has made among men, lies in his special, distinguishing, and everlasting love to some, and not others; in his choice of them in Christ unto everlasting salvation; in the gift of them to Christ in the eternal covenant; in the redemption of them by his blood; in his powerful and prevalent intercession for them; in God's effectual calling of them by his grace; in his resurrection of them from the dead to everlasting life, placing them at Christ's right hand, and their entrance into everlasting glory; when the distinction will be kept up, as in the above instances, throughout the endless ages of eternity; all which is owing, not to anything of man's, but to the free grace, sovereign will, and good pleasure of God.

And what hast thou that thou didst not receive? whatever mercies and blessings men enjoy, they have in a way of receiving, and from God the Father of all mercies: all natural and temporal mercies are received from him; even such as respect the body, the make, form, and shape of it, perfection of limbs, health, strength, food, raiment, preservation of life, continuance in being, with all the comforts of it: and such as relate to the soul, its formation, which is by the father of spirits, its powers and faculties, natural light, reason, and understanding, all its endowments, abilities, all natural parts, and sharpness of wit; so that no man ought to glory in his wisdom, as if it was owing to himself, when it is all of God. All supernatural and spiritual blessings are received from God; such as a justifying righteousness, sanctifying grace, remission of sin, the new name of adoption, strength to perform good works, to bear and suffer reproach and persecution for Christ, and to persevere to the end, with a right and title to eternal glory.

Now if thou didst receive it, why dost thou glory as if thou hadst not received it? To glory in any mercy, favour, or blessing received from God, as if it was not received from him, but as owing to human power, care, and industry, betrays wretched vanity, stupid and more than brutish ignorance, horrid ingratitude, abominable pride and wickedness; and is contrary to the grace of God, which teaches men humility and thankfulness. To God alone should all the blessings of nature, providence, and grace be ascribed; he ought to have all the glory of them; and to him, and him only, praise is due for them. That proud Arminian, Grevinchovius ^t, in answer to this text, said,

"I make myself to differ; since I could resist God, and divine predetermination, but have not resisted, why may not I glory in it as of my own?''

Gill: 1Co 4:8 - Now ye are full // Now ye are rich // Ye have reigned as kings without us // and I would to God ye did reign // that we also might reign with you

Now ye are full,.... That is, in their own opinion: these words, and some following expressions, are an ironical concession. They were not full of God, and divine things; nor of Christ, and of grace out of his fulness; nor of the Holy Ghost, and of faith, as Stephen and Barnabas are said to be; nor of joy and peace in believing; nor of goodness and spiritual knowledge; but they were full of themselves, and were pulled up in their fleshly minds with an opinion of their abilities, learning, oratory, and eloquence, of their ministers, and of their own great improvements in knowledge under their ministrations. They fancied they had got to a perfection in knowledge and were brimful of it; and as the full stomach, from which the metaphor is taken, loathes the honeycomb, so these persons loathed the apostle's ministry, and the pure preaching of the Gospel; imagining that they had attained to something above it, and stood in no need of it; when, alas! they were but babes, children in understanding, and needed milk instead of strong meat; so far were they from being what they thought themselves to be.

Now ye are rich; not in faith; nor in good works; nor in spiritual gifts and knowledge, though some among them were; but that is not here intended: the meaning is, they were rich, and abounded in knowledge in their own account. Like the Laodiceans, they conceited themselves to be rich, and increased with goods, when they were poor, and wretched, and miserable.

Ye have reigned as kings without us. The saints, in the best sense, are kings, made so by Christ; and have not only the name, and the ensigns of royalty, as crowns and thrones prepared for them, but kingdoms also: they have a kingdom of grace, which they enjoy now, and shall never be removed; in which they reign as kings under the influence of the Spirit of God, over the corruptions of their own hearts, which are laid under the restraints of mighty grace; and over the world, which they have under the feet; and over Satan, who is dethroned and cast out of them; and they shall inherit the kingdom of glory hereafter; but nothing of this kind is here intended. The sense of the words is, that these persons imagined that they had arrived to such a pitch of knowledge, as to be independent of the apostles; needed no instructions and directions from them, and were in great tranquillity and ease of mind, and attended with outward prosperity, so that they lived, as kings, the most happy life that could be desired; upon which the apostle expresses his hearty wish for them:

and I would to God ye did reign; not in carnal security, and in affluence of worldly enjoyments, which the apostle was not desirous of for himself, and other his fellow ministers; nor in a spiritual sense, merely as believers in common, and as he then did; but with Christ in his kingdom state here on earth:

that we also might reign with you; for all the saints will be together when Christ takes to himself his great power, and reigns; they will all reign with him on earth a thousand years; this is a faithful saying, nothing more true, or to be depended on, that those that suffer with him shall also reign with him; and not a part of his people only, but the whole body: hence the apostle wishes, that this reigning time for the church of Christ was come, then he and the rest of the apostles would reign also: but, alas! it was a plain case, from the condition they were in, of which the following words give a narrative, that this time was not yet.

Gill: 1Co 4:9 - For I think that God hath set forth us the apostles last // as it were appointed to death // For we are made a spectacle unto the world, and to angels, and to men

For I think that God hath set forth us the apostles last,.... Meaning either in time, in respect to the prophets and patriarchs under the former dispensation; and to the apostles, who were sent forth by Christ when on earth; when he, and Barnabas, and others, had received their mission since his ascension; or in state and condition, who though they were set in the first place in the church, yet were the least in the esteem of men; and were treated as the most mean, vile, and abject of creatures; were set or showed forth to public view, and made a gazing stock by reproaches and afflictions. And

as it were appointed to death; were continually exposed unto it; were in death oft, always carrying about with them the dying of the Lord Jesus; and were all the day long killed for his sake; all which the apostle not only thought, but believed, were not casual things, fortuitous events, but the determinations and appointments of God; and were brought about in his wise providence to answer some valuable ends, which made him the more easy under them, and reconciled unto them.

For we are made a spectacle unto the world, and to angels, and to men. The word translated "spectacle" signifies a "theatre"; and the allusion is to the Roman theatres, in which various exercises were performed, for the gratification of the numerous spectators, who were placed around in a proper distance to behold; and not so much to the gladiators who fought, in such places, for the diversion of the multitude, as to those unhappy persons who were cast to the wild beasts, let loose upon them to devour them; which horrid barbarities were beheld by the surrounding company with great pleasure and satisfaction; and such a spectacle were the apostles in their sufferings and persecutions to the "whole" world, distinguished into "angels" and "men". By "angels" may be meant the devils, who stirred up the princes of this world against the apostles, to persecute and afflict them; than which nothing was a greater pleasure to these envious and malicious spirits: though good angels may be also included, as witnesses of the faith, courage, and constancy of the saints, and as comforters of them in all their tribulations; but evil angels seem chiefly designed: and by "men" are meant wicked men, who are as much pleased to behold the barbarities and butcheries committed upon the people of God, as the Romans in their theatres were to see the tragical scenes that were acted there.

Gill: 1Co 4:10 - We are fools for Christ's sake // but ye are wise in Christ // We are weak // But ye are strong // Ye are honourable // But we are despised

We are fools for Christ's sake,.... They were so in the esteem of men, for their close attach merit to a crucified Christ; and for preaching the doctrine of salvation by him; and for enduring so much reproach, affliction, and persecution, for his sake and the Gospel's:

but ye are wise in Christ. This is ironically said; for his meaning is not that they were truly wise in Christ, in the knowledge and faith of him, in preaching his Gospel, or professing his name; but they were so in their own eyes, and made use of much worldly wisdom and carnal policy in their profession of religion. Their ministers took care to preach, and they to profess Christ, in such a manner as to retain the favour of the world, and to escape reproach and persecution.

We are weak; in your account; our bodily presence is weak, and speech contemptible; we are men of mean capacities and abilities; nor are we able to express ourselves in that strong and masculine way, with those masterly strokes of eloquence and oratory your ministers do; or we are pressed down with infirmities, and afflictions, and persecutions.

But ye are strong; your ministers are men of great parts, strong voice, masculine language, and powerful oratory; and you abound in outward prosperity, and are free from persecution for the cross of Christ.

Ye are honourable; high in the favour and esteem of men for your wisdom and learning, your riches and wealth, power and grandeur.

But we are despised; are in dishonour and disgrace, for the mean appearance we make, the Gospel we preach, and the cross we bear.

Gill: 1Co 4:11 - Even unto this present hour // we both hunger, and thirst, and are naked // And are buffeted // And have no certain dwelling place

Even unto this present hour,.... What is about to be related was not what befell the apostles now and then, and a great while ago; but what for a considerable time, and unto the present time, was more or less the common constant series and course of life they were inured to:

we both hunger, and thirst, and are naked; wanted the common necessaries of life, food to eat, and raiment to put on, and gold and silver to purchase any with; which might be, when, as it was sometimes their case, they were in desert places, or on the seas; or when they fell among thieves; or had given all away, as they sometimes did, for the relief of others; or when they were not, as sometimes, taken notice of, and provided for, where they ministered, as they ought to have been.

And are buffeted; not only by Satan, as the apostle was, but by men; scourged, whipped, and beaten by them; scourged in the synagogues by the Jews with forty stripes save one; and beaten with rods by the Romans, and other Gentiles.

And have no certain dwelling place; were in an unsettled state, always moving from one place to another, and had no place they could call their own; like their Lord and master, who had not where to lay his head; and like some of the Old Testament saints, who wandered about in sheep skins and goat skins, in deserts, and in mountains, in dens and caves of the earth.

Gill: 1Co 4:12 - And labour, working with our own hands // Being reviled, we bless // being persecuted, we suffer it

And labour, working with our own hands,.... As the apostle did at Corinth, Act 18:3 and elsewhere; partly to minister to his own necessities, and those of others; and partly that he might not be burdensome to the churches; and also to set an example of diligence and industry to others; though he had a right and power to claim a maintenance of those to whom he ministered.

Being reviled, we bless; as Christ commanded, Mat 5:44 and the apostle himself directed and exhorted to, Rom 12:14

being persecuted, we suffer it; that is, patiently; neither resisting our persecutors, nor murmuring and repining at our unhappy circumstances; but taking all in good part, as what is the will of God, and will make for his glory.

Gill: 1Co 4:13 - Being defamed, we entreat // we are made as the filth of the world, and the offscouring of all things unto this day

Being defamed, we entreat,.... Being blasphemed, as the word signifies, being evil spoken of, our good name taken away, and characters hurt; we entreat or pray to God for them, that he would convince them of their evil, give them repentance unto life, and remission of their sins, according to Christ's direction, Mat 5:44 and in imitation of his example, Luk 23:34 or we entreat them; so the Syriac version reads it, בעינן מנהון, "we beseech them": not to blaspheme and speak evil of us, since it will be to their own hurt; we give them smooth words, and soft language, not rendering railing for railing, or reviling for reviling:

we are made as the filth of the world, and the offscouring of all things unto this day; referring, as some think, to Lam 3:45 or to the lustrations and expiations among the Heathens, who when any calamity was upon them, particularly a plague among them, used to take one of the refuse of the people, and sacrifice him by way of expiation; or any living creature, as a sheep which with imprecations they cast into a river, or into the sea, fancying it carried away all the contagion along with it; hence, by way of reproach, such that were under disgrace, and were ejected, and exiled, were called καθαρματα, "purgations"; the refuse of the people, by which the rest were purged ^u or the reference is to any dirt, or filth in common, swept out of houses, and trodden under foot; and so expresses the mean and abject condition of the apostles, and with what disdain and contempt they were treated in the world: all which shows that they were far from reigning as kings; and whilst this was their case, who were at the head of the interest of Christ, it must be a vain conceit of the Corinthians, that they reigned as kings without them.

Gill: 1Co 4:14 - I write not these things to shame you // but as my beloved sons I warn you

I write not these things to shame you,.... Though they had a great deal of reason to be ashamed of the vain opinion they had of themselves, and that they suffered the faithful ministers of Christ to want the necessaries of life, when they abounded so much with the good things of it; and though the apostle's view in giving this narrative was to bring them under a sense of their faults, and to a conviction of them, and so to shame for them, in order to their future reformation and amendment; yet it was not merely to put them to the blush, but to admonish and instruct them, that he enlarged on these things:

but as my beloved sons I warn you; they being his children in a spiritual sense, for whom he had the strongest love and affection, as their spiritual Father; and as it was his place, and became him standing in such a relation to them, he warned, admonished, and put them in mind of their obligations and duty to him.

Gill: 1Co 4:15 - For though ye have ten thousand instructors in Christ // yet have ye not many fathers // for in Christ Jesus have I begotten you through the Gospel

For though ye have ten thousand instructors in Christ,.... Or "schoolmasters"; by whom he means the false teachers, whom, for argument sake, he admits to be instructors in Christ, or ministers of his, as in 2Co 11:23 and who were many, and of whose number the Corinthians boasted; though they were not so numerous as here supposed; for the expression is hyperbolical: perhaps some reference may be had to the multitude of schoolmasters, tutors, and governors, and who also were called אבות, "fathers", which those that were Jews of this church at Corinth had before they believed in Christ; as the members of the great sanhedrim, the great number of doctors, wise men, Scribes and Pharisees, who pretended to instruct them: now though it should be allowed, that the present teachers among them were instrumental in instructing them further in the knowledge of Christ; or as the Arabic version reads it, "in the love of Christ"; yet they had no hand in their conversion; the apostle first preached the Gospel to them, and ministerially laid Christ the foundation among them, and directed them unto him, and was the minister by whom they believed; these teachers at most and best built on his foundation, and that only wood, hay, and stubble; and whereas they were only a sort of schoolmasters, and not fathers, they taught with mercenary views, and for lucre's sake, and with severity, as such men do; and not with such a single eye to their good, and with that tenderness and affection a parent has, and in which relation he stood to them:

yet have ye not many fathers; as it is in nature, so it is in grace; how many masters and instructors soever a child may have, whether together or successively, he has but one father; and so how many after instructors, either nominally or really, believers may have to lead them on, or who pretend to lead them on to a further knowledge of Christ; yet have they but one spiritual father, who has been the happy instrument and means of their conversion, as the Apostle Paul was to the Corinthians;

for in Christ Jesus have I begotten you through the Gospel; which is to be understood of regeneration, a being born again, and from above; of being quickened when dead in trespasses and sins; of having Christ formed in the soul; of being made a partaker of the divine nature, and a new creature; which the apostle ascribes to himself, not as the efficient cause thereof, for regeneration is not of men but of God; not of the will of the flesh, of a man's own free will and power, nor of the will of any other man, or minister; but of the sovereign will, grace, and mercy of God, Father, Son, and Spirit. The Father of Christ beget us again according to his abundant mercy; and the Son quickens whom he will; and we are born again of water and of the Spirit, of the grace of the Spirit; hence the washing of regeneration, and renewing work are ascribed to him: but the apostle speaks this of himself, only as the instrument or means, which God made use of in doing this work upon the hearts of his people; and which the other phrases show: for he is said to do it "in Christ"; he preached Christ unto them, and salvation by him, and the necessity of faith in him; he directed them to him to believe in him, and was the means of bringing of them to the faith of Christ; and it was the power and grace of Christ accompanying his ministry, which made it an effectual means of their regeneration and conversion: and which were brought about "through the Gospel"; not through the preaching of the law; for though by that is the knowledge of sin, and convictions may be wrought by such means; yet these leave nothing but a sense of wrath and damnation; nor is the law any other than a killing letter: no regeneration, no quickening grace, no faith nor holiness come this way, but through the preaching of the Gospel; in and through which, as a vehicle, the Spirit of God conveys himself into the heart, as a spirit of regeneration and faith; and God of his own will and rich mercy, by the word of truth, by the Gospel of grace and truth, which came by Christ, so called in distinction from the law which came by Moses, begets us again as his new creatures; which shows the usefulness of the Gospel ministry, and in what account Gospel ministers are to be had, who are spiritual fathers, or the instruments of the conversion of men.

Gill: 1Co 4:16 - Wherefore, I beseech you // be ye followers of me

Wherefore, I beseech you,.... Though he might have used the power and authority of a father, yet he chose rather to entreat and beseech them; saying,

be ye followers of me; for who should children follow, but their parents? The Vulgate Latin, adds, "as I am of Christ"; so Chrysostom in his time read it; and Beza says he found it so written in one Greek exemplar; and so it is in one of Stephens's; it seems to have crept in from 1Co 11:1. However, though it might not be now expressed by the apostle, it is to be supposed; for he never desired any to follow him any more, or further than he followed Christ; particularly he was desirous that these his spiritual children would follow him, and abide by him in the doctrine of a crucified Christ, he had preached among them, and not the false apostles, who had represented his ministry as weak and foolish; and in his life and conversation, especially in his humble carriage and deportment among them, and in his tender love and affection for them; observing their growing pride, haughtiness, and vain opinion of themselves, and those unnatural divisions and animosities which were fomented among them; and also in bearing reproach and persecution cheerfully and patiently, for the Gospel of Christ; a detail of which he had given them in some preceding verses.

Gill: 1Co 4:17 - For this cause have I sent unto you Timotheus // who is my beloved son // And faithful in the Lord // who shall bring you into remembrance of my ways // which be in Christ // as I teach everywhere

For this cause have I sent unto you Timotheus,.... This is an instance of his care of them, concern for them and respect unto them; that he not only writes unto them, giving his best advice and counsel, promising to come unto them; but in the mean while sends Timothy to them, whose character is here given as one dear to him, and in all things trusty and faithful:

who is my beloved son; so, in his epistles to him, he often styles him his son, his own son in the faith, his dearly beloved son; not that he was the instrument of his conversion, for he was a disciple of Christ before the apostle was acquainted with him; see Act 16:1 but either because of his age, he being younger than he; or because of his great affection for him; and chiefly because, as a son with a father, he served him in the Gospel, Phi 2:22 and since he was so familiar with him, and so much loved by him, it might reasonably be thought he full well knew his ways and methods of doctrine and practice.

And faithful in the Lord; a faithful steward of the mysteries of grace; faithful in the Gospel of Christ, and to the souls of men; a faithful minister of the Lord's; one who had been tried, proved, and found faithful, and therefore might be trusted to, and depended upon:

who shall bring you into remembrance of my ways; his way of preaching, and the doctrines he taught; and what should be the manner of life and conversation agreeably thereunto, and to his own; and all those rules and orders he gave for the discipline and management of the affairs of churches; all which he had formerly delivered to them, though they, through length of time, and the ministry of the false teachers among them, had greatly forgotten them: wherefore Timothy is sent, not to teach them new ways, nor, indeed, to teach at all, whose youth they might be tempted to despise; but only to put them in mind of what the apostle had formerly taught them: and which are recommended by their being such ways,

which be in Christ; the doctrines he had preached among them, the sum and substance of them were Christ, and him crucified; the ordinances he had delivered to them were what he had received from Christ; and all the rules and methods he had proposed to them for the regulation of their conduct, and the management of their ecclesiastical affairs, were such as were agreeably to the mind of Christ, and tended to his glory; he took no step, nor proposed any to be taken, but in Christ, and for the good of his interest: and he adds,

as I teach everywhere, in every church; the faith he delivered everywhere was one and the same; the Son of God, preached by him, was not yea and nay; the trumpet he blew always gave a certain sound; the rules prescribed by him, and orders he laid down, for the conduct of life, and government of churches, were exactly alike in all places; he taught no doctrines at Corinth, nor enjoined the observance of any rule, but what all other churches were taught and directed to; his plan of doctrine and discipline was the same everywhere.

Gill: 1Co 4:18 - Now some are puffed up // as though I would not come to you

Now some are puffed up,.... Some with their gifts, learning, and eloquence, and with the high station they were in, in the church; believing they should continue therein undisturbed, thinking them selves safe and secure through the absence of the apostle, and which they flattered themselves would always be the case:

as though I would not come to you; and others that were for Apollos and Cephas against Paul, were puffed up against their fellow members on the same account; hoping they should never see him more, to put them in any other situation than what they were in, by demolishing their factions and parties; and others, as the incestuous person, and those that took encouragement to sin by his example, were also puffed up upon this score, and mourned not over, nor repented of their iniquities, but remained secure and hardened; believing the apostle would never more come among them, to call them to an account for their malpractices.

Gill: 1Co 4:19 - But I will come to you shortly // if the Lord will // and will know not the speech of them that are puffed up, but the power

But I will come to you shortly,.... This he said as threatening them, but not by way of prophecy; for it is not certain that he ever did come to them after this; but by way of promise, as it was then the real intention, inclination, and resolution of his mind, though with this condition,

if the Lord will; which is rightly put, and what the apostle had a continual regard unto, in all things he was concerned; see Rom 1:10 and though it is not absolutely necessary that this should be expressed by us always in so many words; though should it, as the sentence is short and full, there would be no impropriety in it; yet this should always be the sense of our minds and conduct in all the affairs of life; see Jam 4:13

and will know not the speech of them that are puffed up, but the power; meaning chiefly the false teachers; and that his concern would be, not so much to observe their masterly language, the eloquence of their speech, the quaintness of their expressions, the cadency of their words, how nicely they were put together, and how fitly pronounced; but what life there was in their ministry, what power went forth with their words, and how effectual their preaching was to the, conversion of sinners, and the edifying of the church of God.

Gill: 1Co 4:20 - For the kingdom of God // but in power

For the kingdom of God,.... By "the kingdom of God" is not meant the kingdom of heaven, or the ultimate glory and happiness of the saints; though that is a kingdom prepared by God, which he gives to his children, calls them to by his grace, and will give them an abundant entrance into, when time shall be no more with them; and though that is not attained to "in", or "by word", by mere talk and profession; not everyone that says Lord, Lord, shall enter into it; or that professes the name of Christ, and prophesies in it; but "in" or "by power"; through the power of God, beginning, carrying on, and finishing a work of grace upon the soul, and keeping it, through faith, unto salvation: nor the kingdom of grace, or that internal principle of grace in the soul, which reigns, and by which Christ reigns there, and by which the saints appear to be kings as well as priests unto God: though this also does not lie "in word", in a profession of faith, in talking about love, and in making pretensions to the knowledge of divine things; nor merely in deeds, and outward actions, in bodily exercise, in a form of godliness, and a round of religion, and a show of righteousness;

but in power: in internal powerful godliness; for true godliness is a powerful thing; faith is powerful, and so is love; and so is prayer, and preaching; and so is all religion, internal and external, where there is the life and truth of grace, and that in exercise. But I rather think the Gospel is here meant, often in Scripture called the kingdom of God, and the doctrines of it, the mysteries of the kingdom; because it is a message from the King of kings; the means of setting up the kingdom or grace in the heart; its subjects are things concerning the kingdom of God; it is what has brought life and immortality, or an immortal life to light; and gives the best account of the invisible glories of the heavenly state, and points out the saints' meetness for it, and title to it; declaring that except a man is born again, and has a better righteousness than his own, even that of Christ's, he shall neither see nor enter into the kingdom of heaven. Now the Gospel is not in "word"; though it lies in the word of God, the Scriptures of truth: and treats of the essential word of God, the Lord Jesus Christ; and cannot be preached without words, even the words of men; yet is not to be preached with wisdom of words, with enticing words of man's wisdom, or in the words which man's wisdom teacheth; nor does the efficacy of it lie in, or depend upon the words of the preacher, or on mere moral persuasion: for whenever it is effectual, it comes not "in word only, but also in power"; 1Th 1:5 and by "power" is meant, not a power of working miracles the first preachers of the Gospel had, and by which it was greatly confirmed; nor a godly life and conversation which that enforced upon, and engaged both ministers and people to; but the powerful efficacy of the Spirit, attending the preaching of the Gospel to the quickening of dead sinners, the enlightening of blind eyes, and unstopping of deaf ears; the softening of hard hearts, the delivering of persons from the slavery of sin and Satan, the transforming and renewing of them both inwardly and outwardly; and to the comforting, enlivening, strengthening, and establishing of the saints; all which can never be ascribed to the persuasive language of men, but to the power of God; and which is the more apparent when it is observed what mean and despicable instruments in the eyes of men are made use of: what the doctrines are that are preached, not being of man, nor agreeably to his carnal reason, but esteemed foolishness by him; and the manner in which they are propagated, not in a carnal way, by outward force, but by the foolishness of preaching: and the opposition made to it both by the enmity of man's heart unto it, by the men of the world, and by Satan and his principalities and powers.

Gill: 1Co 4:21 - What will ye // shall I come unto you with a rod // or in love, and in the spirit of meekness

What will ye?.... Or "how will ye, that I should come unto you?" as the Arabic and Ethiopic versions read it: since the apostle had determined upon his coming to them: and had made mention of it, he puts it to them, in what manner they themselves would choose he should come unto them;

shall I come unto you with a rod; either as a schoolmaster, as were their false teachers, with a "ferula"; or as a father with a rod of correction and chastisement, assuming his paternal authority, putting on severe looks, and using roughness; or rather as an apostle with the apostolical rod; by which is meant not excommunication, which is what belongs to a whole community, and not any single person; but a power of inflicting punishment on the bodies of delinquents, by smiting with diseases, and even with death itself; for as the prophets of the Old Testament had a power from God of inflicting diseases and death upon offenders; so had the apostles of the New, as appears from the instances of Ananias, and Sapphira, and Elymas the sorcerer:

or in love, and in the spirit of meekness? with the affection of a father, with a pleasant countenance, and a meek spirit; in opposition to that roughness and sharpness, he had an authority, as an apostle of Christ, to use in proper cases; and therefore as the latter would be most eligible by them, his suggestion is, that they would behave accordingly, that there might be no occasion to come to them in the former manner, which was not desirable by him, There seems to be an allusion to a practice among the Jews, in the punishing of a drunkard or gluttonous person; the rule for which was this ^w,

"they first correct him בדברים או בשבט "with words", or "with a rod", as it is written, Deu 21:18 and have chastened him; but if he adds and repeats (i.e. goes on in his sin), then they stone him.''

Or rather the allusion is to the judges in the sanhedrim, one of the instruments or ensigns of whose office was "a rod or staff" to smite with; it is said ^x of R. Hona, when he went to the sanhedrim, he used to say, bring me the instruments of the Tabernae (the place where the sanhedrim sat); what are they? "the staff" (in Cocceius's edition it is חוטרי, "the rods", and the sandals, the trumpets, and the thongs); the gloss is, "the thong" for scourging, "the staff" (or rods) for beating the rebellious until they return, the "trumpets" for excommunication, and the "sandals" for plucking off the shoe; things in which the judges of the court were concerned, and here the apostle proposes to come as judge; see 1Co 5:3.