Day 1312 of 1461 · 2030-08-04
1 Corinthians 4:1–21
1So let a man think of us as Christ’s servants, and stewards of God’s mysteries.
2Here, moreover, it is required of stewards that they be found faithful.
3But with me it is a very small thing that I should be judged by you, or by man’s judgment. Yes, I don’t judge my own self.
4For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord.
5Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God.
6Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another.
7For who makes you different? And what do you have that you didn’t receive? But if you did receive it, why do you boast as if you had not received it?
8You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also might reign with you.
9For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men.
10We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You have honor, but we have dishonor.
11Even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place.
12We toil, working with our own hands. When people curse us, we bless. Being persecuted, we endure.
13Being defamed, we entreat. We are made as the filth of the world, the dirt wiped off by all, even until now.
14I don’t write these things to shame you, but to admonish you as my beloved children.
15For though you have ten thousand tutors in Christ, you don’t have many fathers. For in Christ Jesus, I became your father through the Good News.
16I beg you therefore, be imitators of me.
17Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every assembly.
18Now some are puffed up, as though I were not coming to you.
19But I will come to you shortly, if the Lord is willing. And I will know, not the word of those who are puffed up, but the power.
20For God’s Kingdom is not in word, but in power.
21What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~889 words.
Matthew Henry. The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed: Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God (Co1 4:1), though possibly others might have valued them too highly, by setting him up as the head of a party, and professing to be his disciples. He knows what I have taught, and what my conversation has been in all places, and, you may depend upon it, he will make a faithful report." Note, It is a great commendation of any minister that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God; this must go a great way in procuring regard to his message with those that fear God. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy: "I will come to you shortly, though some of you are so vain as to think I will not." But he adds, if the Lord will.
Jamieson–Fausset–Brown. 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. 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. judged . . . of man's judgment--literally, "man's day," contrasted with the day (Co1 3:13) of the Lord (Co1 4:5; Th1 5:4). EMESTI translates the thrice recurring Greek for "judged . . . judge . . . judgeth" (Co1 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. Translate, "My son, beloved and faithful in the Lord." 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 (Ti2 3:10), which they in some respects, though not altogether (Co1 11:2), had forgotten. 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 (Co1 7:17).
John Calvin. 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. 5. 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. And these things, brethren, I have in a figure transferred to myself and to 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 another. 6.
Jonathan Edwards. “And these things, brethren, I have in a figure transferred to myself and to Apollos, for your sakes, that ye might learn not to think of men above that which is written, that no one of you be puffed up for one against another.” It seems that it was not Paul and Apollos particularly that the Corinthians were divided about; but what the apostle means, when he says, “some say they are of Paul, and others of Apollos,” is, that some were for one teacher, others for another; they over-valued their teachers, and built their faith upon them. He mentions his own name, and that of Apollos, personating any human teachers whatsoever; he transferred it in a figure to himself and Apollos, that they might not be apt to suspect that he reproved them for being for this and that man, out of respect to himself; he would not have them set too much by men, though it were himself.
C. H. Spurgeon, sermons. Let us think a moment how many there are of God’s precious and dearly beloved children, who at this moment are in the depths of poverty. Some there are of God’s children who were once in affluence but have been suddenly plunged into the lowest depths of penury; they knew what it was to be respected among the sons of men, but now they are among the dogs of the flock, and no man careth for them. And if God hath delivered us from these things, and hath made our path more pleasant, and hath led us beside the still waters, and into the green pastures,—if he hath distinguished us by the common gifts of his providence above many others of his children who are far better and far more holy than we, what shall we say?
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
Distinguishing Grace · 1 Corinthians 4:7
Some there are of God’s children who were once in affluence but have been suddenly plunged into the lowest depths of penury; they knew what it was to be respected among the sons of men, but now they are among the dogs of the flock, and no man careth for them. Let us think a moment how many there are of God’s precious and dearly beloved children, who at this moment are in the depths of poverty. And if God hath delivered us from these things, and hath made our path more pleasant, and hath led us beside the still waters, and into the green pastures,—if he hath distinguished us by the common gifts of his providence above many others of his children who are far better and far more holy than we, what shall we say?
Full commentary on this passage
Matthew Henry
chapter
In this chapter the apostle, I. Directs them how to account of him and his fellow-ministers, and therein, tacitly at least, reproves them for their unworthy carriage towards him (Co1 4:1-6). II. He cautions them against pride and self-elation, and hints at the many temptations they had to conceive too highly of themselves, and despise him and other apostles, because of the great diversity in their circumstances and condition (Co1 4:7-13). III. He challenges their regard to him as their father in Christ (Co1 4:14-16). IV. He tells them of his having sent Timothy to them, and of his own purpose to come to them shortly, however some among them had pleased themselves, and grown vain, upon the quite contrary expectation (Co1 4:17 to the end).
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1–6
Here, I. The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed: Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God (Co1 4:1), though possibly others might have valued them too highly, by setting him up as the head of a party, and professing to be his disciples. In our opinion of ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were, 1. Not to be overvalued, for they were ministers, not masters; stewards, not lords. They were servants of Christ, and no more, though they were servants of the highest rank, that had the care of his household, that were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of their power, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge authority over their faith or practice. For even apostles were but servants of Christ, employed in his work, and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden from the world in ages and generations past. They had no authority to propagate their own fancies, but to spread Christian faith. 2. Apostles were not to be undervalued; for, though they were ministers, they were ministers of Christ. The character and dignity of their master put an honour on them. Though they are but stewards, they are not stewards of the common things of the world, but of divine mysteries. They had a great trust, and for that reason had an honourable office. They were stewards of God's household, high-stewards in his kingdom of grace. They did not set up for masters, but they deserved respect and esteem in this honourable service. Especially,
II. When they did their duty in it, and approved themselves faithful: It is required in stewards that a man be found faithful (Co1 4:2), trustworthy. The stewards in Christ's family must appoint what he hath appointed. They must not set their fellow-servants to work for themselves. They must not require any thing from them without their Master's warrant. They must not feed them with the chaff of their own inventions, instead of the wholesome food of Christian doctrine and truth. They must teach what he hath commanded, and not the doctrines and commandments of men. They must be true to the interest of their Lord, and consult his honour. Note, The ministers of Christ should make it their hearty and continual endeavour to approve themselves trustworthy; and when they have the testimony of a good conscience, and the approbation of their Master, they must slight the opinions and censures of their fellow-servants: But with me, saith the apostle, it is a small thing that I should be judged of you, or of man's judgment, Co1 4:3. Indeed, reputation and esteem among men are a good step towards usefulness in the ministry; and Paul's whole argument upon this head shows he had a just concern for his own reputation. But he that would make it his chief endeavour to please men would hardly approve himself a faithful servant of Christ, Gal 1:10. He that would be faithful to Christ must despise the censures of men for his sake. He must look upon it as a very little thing (if his Lord approves him) what judgment men form of him. They may think very meanly or very hardly of him, while he is doing his duty; but it is not by their judgment that he must stand or fall. And happy is it for faithful ministers that they have a more just and candid judge than their fellow-servants; one who knows and pities their imperfections, though he has none of his own. It is better to fall into the hands of God than into the hands of men, Sa2 24:14. The best of men are too apt to judge rashly, and harshly, and unjustly; but his judgment is always according to truth. It is a comfort that men are not to be our final judges. Nay, we are not thus to judge ourselves: "Yea, I judge no…
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7–13
Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances.
I. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: Who maketh thee to differ? And what hast thou that thou didst not receive? Co1 4:7. Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, Psa 115:1. Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit.
II. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: "You are full, you are rich, you have reigned as kings without us. You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory without us, that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: "You have reigned as kings," says the apostle, "that is, in your own conceit; and I would to God you did reign, that we also might reign with you. I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: I should reign with you: I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king.
III. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs. 1. To set forth the case of the apostles: For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men. Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: God hath set forth us the apostles last, as it were appointed to death, Co1 4:9. An allusion is made to some of the bloody spectacles in the Roman amphi…
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14–16
Here Paul challenges their regard to him as their father. He tells them, 1. That what he had written was not for their reproach, but admonition; not with the gall of an enemy, but the bowels of a father (Co1 4:14): I write not to shame you, but as my beloved children I warn you. Note, In reproving for sin, we should have a tender regard to the reputation, as well as the reformation, of the sinner. We should aim to distinguish between them and their sins, and take care not to discover any spite against them ourselves, nor expose them to contempt and reproach in the world. Reproofs that expose commonly do but exasperate, when those that kindly and affectionately warn are likely to reform. When the affections of a father mingle with the admonitions of a minister, it is to be hoped that they may at once melt and mend; but to lash like an enemy or executioner will provoke and render obstinate. To expose to open shame is but the way to render shameless. 2. He shows them upon what foundation he claimed paternal relation to them, and called them his sons. They might have other pedagogues or instructors, but he was their father; for in Christ Jesus he had begotten them by the gospel, Co1 4:15. They were made Christians by his ministry. He had laid the foundation of a church among them. Others could only build upon it. Whatever other teachers they had, he was their spiritual father. He first brought them off from pagan idolatry to the faith of the gospel and the worship of the true and living God. He was the instrument of their new birth, and therefore claimed the relation of a father to them, and felt the bowels of a father towards them. Note, There commonly is, and always ought to be, an endeared affection between faithful ministers and those they beget in Christ Jesus through the gospel. They should love like parents and children. 3. We have here the special advice he urges on them: Wherefore I beseech you be you followers of me, Co1 4:16. This he elsewhere explains and limits (Co1 11:1): "Be you followers of me, as I also am of Christ. Follow me as far as I follow Christ. Come up as close as you can to my example in those instances wherein I endeavour to copy after his pattern. Be my disciples, as far as I manifest myself to be a faithful minister and disciple of Christ, and no further. I would not have you be my disciples, but his. But I hope I have approved myself a faithful steward of the mysteries of Christ, and a faithful servant of my master Christ; so far follow me, and tread in my steps." Note, Ministers should so live that their people may take pattern from them, and live after their copy. They should guide them by their lives as well as their lips, go before them in the way to heaven, and not content themselves with pointing it out. Note, As ministers are to set a pattern, others must take it. They should follow them as far as they are satisfied that they follow Christ in faith and practice.
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17–21
Here, I. He tells them of his having sent Timothy to them, to bring them into remembrance of his ways in Christ, as he taught every where in every church (Co1 4:17) - to remind them of his ways in Christ, to refresh their memory as to his preaching and practice, what he taught, and how he lived among them. Note, Those who have had ever so good teaching are apt to forget, and need to have their memories refreshed. The same truth, taught over again, if it give no new light, may make new and quicker impression. He also lets them know that his teaching was the same every where, and in every church. He had not one doctrine for one place and people, and another for another. He kept close to his instructions. What he received of the Lord, that he delivered, Co1 11:23. This was the gospel revelation, which was the equal concern of all men, and did not very from itself. He therefore taught the same things in every church, and lived after the same manner in all times and places. Note, The truth of Christ is one and invariable. What one apostle taught every one taught. What one apostle taught at one time and in one place, he taught at all times and in all places. Christians may mistake and differ in their apprehensions, but Christ and Christian truth are the same yesterday, today, and for ever, Heb 13:8. To render their regard to Timothy the greater, he gives them his character. He was his beloved son, a spiritual child of his, as well as themselves. Note, Spiritual brotherhood should engage affection as well as what is common and natural. The children of one father should have one heart. But he adds, "He is faithful in the Lord - trustworthy, as one that feared the Lord. He will be faithful in the particular office he has now received of the Lord, the particular errand on which he comes; not only from me, but from Christ. He knows what I have taught, and what my conversation has been in all places, and, you may depend upon it, he will make a faithful report." Note, It is a great commendation of any minister that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God; this must go a great way in procuring regard to his message with those that fear God.
II. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy: "I will come to you shortly, though some of you are so vain as to think I will not." But he adds, if the Lord will. It seems, as to the common events of life, apostles knew no more than other men, nor were they in these points under inspiration. For, had the apostle certainly known the mind of God in this matter, he would not have expressed himself with this certainty. But he sets a good example to us in it. Note, All our purposes must be formed with a dependence on Providence, and a reserve for the overruling purposes of God. If the Lord will, we shall live, and do this and that, Jam 4:15.
III. He lets them know what would follow upon his coming to them: I will know, not the speech of those that are puffed up, but the power, Co1 4:19. He would bring the great pretenders among them to a trial, would know what they were, not by their rhetoric or philosophy, but by the authority and efficacy of what they taught, whether they could confirm it by miraculous operations, and whether it was accompanied with divine influences and saving effects on the minds of men. For, adds he, the kingdom of God is not in word, but in power. It is not set up, nor propagated, nor established, in the hearts of men, by plausible reasonings nor florid discourses, but by the external power of the Holy Spirit in miraculous operations at first, and the powerful influence of divine truth on the minds and manners of men. Note, It is a good way in the general to judge of a preacher's doctrine, to see whether the effects of it upon men's hearts to be truly divine. That is most likely to come from God which in its own nature is most fit, and in event…
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John Calvin
1
1 Corinthians 4:1-5
1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
1. Sic nos aestimet homo ut ministros Christi, et dispensatores arcanorum Dei.
2. Moreover it is required in stewards, that a man be found faithful.
2. Caeterum in ministris hoc quaeritur, ut fidelis aliquis reperiatur.
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.
3. Mihi viro pro minimo est, a vobis diiudicari, aut ab humano die: [206] imo nec me ipsum diiudico.
4. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
4. Nullius enim rei mihi sum conscius: sed non in hoc sum justificatus. Porro qui me diiudicat, Dominus est.
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.
5. Itaque ne ante tempus quicquam iudicetis, donec venerit Dominus, qui et illustrabit abscondita tenebrarum, et manifestabit consilia cordium; et tunc laus erit cuique a Deo.
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." (1 Timothy 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…
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6
1 Corinthians 4:6-8
6. And these things, brethren, I have in a figure transferred to myself and to 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 another.
6. Haec autem, fratres, transfiguravi in me ipsum et Apollo propter vos, ut in nobis disceretis, quis supra id quod scriptum est, de se sentiat: ut ne quis pro hoc vel illo infletur adversus alterum.
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?
7. Quis enim to discernit? quid autem habes, quod non acceperis? si vero etiam acceperis, quid gloriaris tanquam non acceperis?
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.
8. Jam saturati estis, jam ditati estis, absque nobis regnum adepti estis; atque utinam sitis adepti ut et nos vobiscum regnemus.
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.
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, besid…
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9
1 Corinthians 4:9-15
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.
9. Existimo enim, quod Deus nos postremos Apostolos demonstraverit tanquam morti destinatos: nam theatrum facti sumus mundo,et angelis, et hominibus.
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.
10. Nos stulti propter Christum, vos autem prudentes in Christo: infirmi, vos autem robusti: vos gloriosi, nos autem ignobiles.
11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place;
11. Ad hanc enim horam usque et sitimus, et esurimus, et nudi sumus, et colaphis caedimur.
12. And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:
12. Etcircumagimur, et laboramus operantes manibus propriis: maledictis lacessiti benedicimus: persequutionem patientes sustinemus:
13. Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.
13. Conviciis affecti obsecramus: quasi exsecrationes mundi facti sumus, omnium reiectamentum usque ad hunc diem.
14. I write not these things to shame you, but as my beloved sons I warn you
14. Non quo pudorem vobis incutiam, haec scribo: sed ut filios meos dilectos admoneo.
15. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.
15. Nam etsi decem millia paedagogorum habueritis in Christo, non tamen multos patres; in Christo enim Iesu par Evangelium ego vos genui.
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.
10. We are fools fo…
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16
1 Corinthians 4:16-21
16. Wherefore I beseech you, be ye followers of me.
16. Adhortor ergo vos, imitatores mei estote.
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 every where in every church.
17. Hac de causa misi ad vos Timotheum, qui est filius meus dilectus et fidelis in Domino: qui vobis in memoriam reducat vias meas, quae sunt in Christo, quemadmodum ubique in omnibus Ecclesiis doceam.
18. Now some are puffed up, as though I would not come to you.
18. Perinde quasi non sum ad vos venturus, inflati sunt quidam:
19. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.
19. Veniam autem brevi ad vos, si Dominus voluerit, et cognoscam non sermonem eorum qui sunt inflati, sed virtutem.
20. For the kingdom of God is not in word, but in power.
20. Neque enim in sermone regnum Dei est, sed in virtute.
21. What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?
21. Quid vultis? in virga veniam ad vos, an in dilectione spirituque mansuetudinis?
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 (1 Corinthians 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.
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.
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…
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Jamieson–Fausset–Brown
2
Moreover--The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards (Co1 4:2), and God's way (Co1 4:3). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (Sa1 3:20, Margin; Heb 3:5); as indeed is required in earthly stewards, but with this difference (Co1 4:3), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.
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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.
judged . . . of man's judgment--literally, "man's day," contrasted with the day (Co1 3:13) of the Lord (Co1 4:5; Th1 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" (Co1 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.
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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.
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.
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5
Disproving the judicial power claimed by the Romish priesthood in the confessional.
Therefore--as the Lord is the sole Decider or Dijudicator.
judge--not the same Greek word as in Co1 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.
Lord--Jesus Christ, whose "ministers" we are (Co1 4:1), and who is to be the judge (Joh 5:22, Joh 5:27; Act 10:42; Act 17:31).
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" (Co1 4:2) will hereby be estimated, and the "Lord" will "justify," or the reverse (Co1 4:4), according to the state of the heart.
then shall every man have praise-- (Co1 3:8; Sa1 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).
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6
And--"Now," marking transition.
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].
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).
puffed up for one--namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."
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7
Translate, "Who distinguisheth thee (above another)?" Not thyself, but God.
glory, as if thou hadst not received it--as if it was to thyself, not to God, thou owest the receiving of it.
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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 (Co1 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 (Ti2 2:5, Ti2 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" (Co1 4:11) proves this.
I would . . . ye did reign--Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun.
that we also might reign with you-- (Co2 12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (Co1 9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (Th1 2:19).
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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.
I think--The Corinthians (Co1 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 (Kg2 1:10; Kg2 5:9; Kg2 8:9, Kg2 8:12).
set forth--as a spectacle or gazing-stock.
us the apostles--Paul includes Apollos with the apostles, in the broader sense of the word; so Rom 16:7; Co2 8:23 (Greek for "messengers," apostles).
as it were appointed to death--as criminals condemned to die.
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]).
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" (Ti1 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; Pe1 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 (Co1 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; Pe1 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.
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12 more notes on this passage are in the library.
Jonathan Edwards
6 · Notes on the Bible
[157] 1 Cor. iv. 6. “And these things, brethren, I have in a figure transferred to myself and to Apollos, for your sakes, that ye might learn not to think of men above that which is written, that no one of you be puffed up for one against another.” It seems that it was not Paul and Apollos particularly that the Corinthians were divided about; but what the apostle means, when he says, “some say they are of Paul, and others of Apollos,” is, that some were for one teacher, others for another; they over-valued their teachers, and built their faith upon them. He mentions his own name, and that of Apollos, personating any human teachers whatsoever; he transferred it in a figure to himself and Apollos, that they might not be apt to suspect that he reproved them for being for this and that man, out of respect to himself; he would not have them set too much by men, though it were himself.
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