1 Corinthians 4:1
Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
The first question we need to answer of this verse is who is the "us?" Coming off of the last chapter, Paul had mentioned himself, Apollos, and Cephas (Peter). But when looking at the broader context, as in the address of this letter, this would include Sosthenes and the other apostles and prophets of Paul's gospel (Rom 16:25), as well as Peter and the 12 to the gospel of the Circumcision. I can say that because all of them are ministering unto Christ and all of them proclaim God's word. One thing I must say, though, is that Peter and the 12 have a different message than Paul and the apostles and prophets of the gospel of the grace of God (Eph 3:1-11). The message through Paul is the gospel we obey today as the the gospel of the circumcision through Peter has been set aside due to unbelief (Rom 11). Still, despite the two clearly different gospels (Gal 2:7), Paul is now insisting that every person would consider him, Apollos, and Cephas (Peter) specifically, but also the others mentioned above as ministers of Christ and stewards of the "mysteries" of God.
There's a reason he calls these men "stewards of the mysteries" of God here. I'm going to be crossing dispensational boundaries, so be prepared for that to keep the word of God rightly divided. For those of the circumcision, Jesus Christ said in His earthly ministry, "Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; that seeing they might not see, and hearing they might not understand." He also said, "Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing." Quotes are from Luke 8:10, 12:42-43. They were expected to do what they were told to do, to be a steward with what they were given. In the case of the 12, that was to proclaim the gospel of the kingdom. The gospel of the kingdom was included in the "whatsoever I commanded you" in the so-called Great Commission (Mark 1:14-15, 16:15-16, Matthew 28:19-20). The apostles of the circumcision were certainly stewards of the mysteries of the God.
What about Paul, the message of grace, and the apostles of grace? The mystery of the gospel of the grace of God was revealed to Paul to dispense to the world chronologically in Acts 13 (cf Eph 3:1-11). He was given this knowledge in an abundance of revelations and not all at once (2 Cor 12:1). We will see later in this epistle that he didn't have the full revelation of the mystery in chapter 13 when he says "For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." The fullness of the revelations came about by the end of Acts, around the time Paul wrote to the Colossians, as we see in verses 25 and 26.
25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints
That word to fulfill in the Greek is pleroo, which means to fill up full or complete to the extent that is appropriate [1]. It is used of Jesus Christ fulfilling prophecy during His earthly ministry. It is used in Acts 2:2 when the rushing wind filled the house where the 12 apostles of the gospel of the Circumcision were at. It is NOT used in Acts 2:4, where the Holy Spirit "fills" the apostles to speak in tongues the works of God. That word is pletho, which is to fill to the maximum. It has this definition: fill to the maximum (full extent), "the limit" (CBL). 4130 /plḗthō ("full") implies "filled to one's (individual) capacity [1]. Pletho is only used 24 times in the New Testament, more than half of which are in Luke, but it's only in Matthew, Luke, and Acts (Matt 22:10, 27:48, Lk 1:15, 23, 41, 57, 67, 2:6, 21, 22, 4:28, 5:7, 26, 6:11, 21:22, Acts 2:4, 3:10, 4:8, 31, 5:17, 9:17, 13:9, 45, 19:29).
So then, we have the word of God complete to us to the point that it met the satisfaction of God the Father according to Colossians 1:25-26. If He chose, He could probably give us every detail of creation, but I am convinced that would overburden our finite minds, and where would the thrill of discovery be? I'm sure things will be different with our glorified bodies when God's faithful are called home to His presence by Jesus Christ (1 Thess 4:13-18). Until then, what God gave to mankind is sufficient for salvation and to enjoy the security of salvation in the wisdom and knowledge of God. Paul, Apollos, Cephas, and the other apostles and prophets were to be considered ministers and stewards of God's word revealed to them. Whatever the work they did for God, they weren't one above the other, so the divisions caused in Corinth were to be done away with to live appropriately in the sight of God. They weren't and aren't the focus. God was, and is, and that battle of worshiping the one in the pulpit instead of God is still fought today. May God's saints realize the implication and put the focus back on the one who deserves all the glory. Praise the holy name of our Lord God and Father!
1 Corinthians 4:2
Moreover it is required in stewards, that a man be found faithful.
To introduce the next point, he gives a qualification of their job as a ministers of Christ and stewards of the mysteries of God. They must be faithful. They must be able to be trusted with what they were given. God is faithful as it is part of His character, but what about these apostles, prophets, evangelists, pastors, and teachers that were given as gifts to mankind (Eph 4:11)? The calling for those is that they are found faithful. God is love, though, and love is a choice. So ask yourself, in whatever capacity you find yourself, are you being faithful to God in what He has given you?
The Greek is interesting in this verse. The word "moreover" comes from hode loipon. Hode is a compound word of ho (definite article) and de (now). Loipon is a word in the plural meaning "the rest" or "the remaining" [2], and is found as an adjective. Literally speaking, this verse would start off as "Now the remainder of this: It is required..." The other thing to point out is that the verb for "found" is in the subjunctive and "a man" is the Greek "tis" which means "a certain one." We could render it as "that one should be found faithful." It isn't a definite guarantee the steward will be faithful, because God gave us free will. Again I ask, are you choosing to be faithful to God in what He has given you? Rest assured, I ask myself these same questions.
1 Corinthians 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.
I see Paul establishing authority here. A steward of the mysteries of God must be faithful, but who is to judge that faithfulness? Is it not the one who granted the stewardship? God gave Paul the dispensation of the mystery, the glorious gospel of the blessed God (1 Tim 1:11). Should he be moved then by man's judgement? A simple consideration of that question should bring us all to the conclusion that we are about to see in the next verse.
Incidentally, we can cross the dispensational boundary once more. Consider the encounter of Peter and John with the Sanhedrin in Acts 4:1-31. They were told not to preach the name of Jesus Christ and that He was the Messiah. However, Peter and John boldly spoke to those in authority, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." They knew where their authority came from and to whom they were accountable.
Back on grace ground once more, bear in mind that we just came off of 1 Corinthians chapter 3 where the saints are called to build upon the foundation of Jesus Christ as laid by the architect Paul. We all need to take heed how we build on it and should strive to use those "precious stones" instead of flammable material. Why? Because there will be a day when Jesus Christ will judge the works of the saints done in the flesh and they will be tried as by fire. You see, the very moment we put our faith and trust in what the Lord Jesus Christ did for us on the cross of Calvary and that is alone sufficient to pay for our sins, then we become ministers of the message of reconciliation. Note this in 2 Cor 5:17-6:3
5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
6:1 We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.
2 (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)
3 Giving no offence in any thing, that the ministry be not blamed
This ministration was committed unto Paul and the apostles and prophets of grace to be passed to the world, and passed on also to others who are "apt to teach" (1 Tim 3:1-2, 2 Tim 2:24). Saints should take heed how they build upon this foundation laid by Paul so that they give "no offense in any thing, that the ministry be not blamed."
Take a moment and think about your testimony. Do you concern yourself much with the judgment of men or yourself? How does God view you and your ministry? Please understand that every saint has a ministry and it doesn't have to be filling a pulpit or a seat on the elder board. Every day there are opportunities to share the gospel of the grace of God and to be a living testimony by our conduct. Don't get me wrong though, and completely disregard what people say. Filter all things through the Spirit and ponder them in prayer and bible study, because admonition and teaching of truth come from others that we all may be built up and edified in Christ. Our source of truth is God's word, the bible, so how do things you hear compare to what God says? Paul says it's a very small thing, not that it is nothing. God will bring to light what is necessary for His saints. He is faithful; He will do it (1 Thess 5:23-24).
So then, as God says through Paul, let's redeem the time because the days are evil, and show the world the impact of the gospel, which is the power of God unto salvation to all that believe.
There are some things to point out in the Greek. First, the verse starts with "de" to put more emphasis on the "but." Next, the verb "I should be judged" is captured properly in the subjunctive. It's the Greek anakrino, which could also be rendered as "examined." Now, a peculiar thing is in the phrase "or of man's judgment." The Greek says literally "or of man's days" as the Greek anthropinos hemeras is used. Clearly from the context it implies the judgement of any of mankind, but I thought it interesting to be phrased the way it was. God does emphasize that in Christ we should set our affection on things above, not on things on the earth, because Heaven is our true home (Col 3:2, Phil 3:20). Finally, the emphatic "yea, I judge not mine own self" starts with the Greek alla oude. It would literally translate to "adversely now not I judge myself," or "neither indeed do I judge myself."
1 Corinthians 4:4
For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
Why does Paul not even judge himself? He answers that right away here. I've got to jump into the Greek right away, though, because the intent of the verse may be lost in the old English. The phrase "know nothing by myself" is the Greek ouden gar emauto synoida. We looked at oude in the previous verse, gar is used to connect the previous thought to this thought, and emauto simply means "myself." That word synoida is a compound of syn (together with) and oida (to know consciously or internally perceive). It more accurately has the idea of being conscious of something. So again, why does Paul not judge himself? He is not conscious of anything against him. Why? Because he has the righteousness of God through Jesus Christ (2 Cor 5:21). Who can lay anything to the charge of God's elect? It is God that justifieth (Rom 8:33). If that's the case presented by Paul, who are we to judge one another of salvation or whether or not their heart is in the right place? We don't know the mind of others, only the self and God know that, which is what we read back in chapter two. All people should be conscientious of their state, whether they are in Christ or not and whether they are doing work heartily as unto the Lord or not (Col 3:23). If you're in Christ, you are righteous before God and accepted in the Beloved One, Jesus Christ (Eph 1:4-6). And you get there simply by believing that Jesus Christ died, was buried, and rose again the third day according to the scriptures (1 Cor 15:1-4). Where your heart is and what you do afterward is between you and the Lord.
After making that important point, Paul clarifies that he isn't justified by not being conscious of charges against him. Being ignorant doesn't equal justification. He then proceeds to give the answer to the question posed in the last verse as to why he should not be moved by man's judgement. It is because the one judging him is the Lord Jesus Christ.
1 Corinthians 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.
Any time we see a "therefore" it is there for a reason. What is it there for? The judgment of man should not move the saint, seeing as we are judged of the Lord Jesus Christ. The judgement for the saint is that the saint is holy and without blame before God in love when they place their faith in the shed blood of Jesus Christ to pay for sin. That judgement is that all trespasses are forgiven (Col 2:13). Because of that judgement, saints shouldn't judge anyone's salvation before Jesus Christ comes in the clouds to call us home. God knows the hearts of men, and His judgement will be perfect. He will show us the heart of all, as we will know at that time who is saved and who is not (Rom 2:16, 1 Cor 1:8, 5:5, 2 Cor 1:14, Phil 1:6, 1 Thess 3:13, 4:13-18, 2 Thess 2:1, Titus 2:13, etc).
The verb for the Lord "come" is in the subjunctive. We don't know a date, but that's so we patiently wait for it in faith (Rom 8:24-25). Jesus Christ will come one day, when the fullness of the Gentiles be come in (Rom 11:25). Afterward, God will play out all the promises to Israel before the final judgement and on into eternity with the new Heaven and Earth (Rom 11:26-32, 1 Thess 5:1-11, Rev 20:11-Rev 22:21). Another thing that may be worth noting from the Greek is the definite article for the darkness.
Now something that may get missed in the old English is the last part of this verse. It says that after Jesus Christ will reveal the secrets of the darkness and manifest the counsels of all hearts, each person will then have praise from the God. Let that sink in a moment. Everyone is going to get praise from God. Why can Paul say "everyone" here? Remember the context and who this letter is addressed to. It's the saints at Corinth "with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours" (1 Cor 1:2). All saints will be in Heaven, and that's a guarantee sealed by the Holy Spirit (Eph 1:13,14, 4:30, etc.). After the trial by fire as described in the third chapter of this epistle, what's left? All the precious stones. God loves those and wants to praise His saints for it. Can you think of a better reward than that? I so eagerly look forward to hearing those words from God!
1 Corinthians 4:6
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.
It should come as no surprise that the apostle Paul uses himself and Apollos as an example and teaching moment for these wayward saints. Paul and Apollos personally visited the church at Corinth, so perhaps they were esteemed even more than the others. Whatever the case, the problem that was addressed for these first four chapters was that the Corinthian saints were divided among themselves, boasting that they were either of Paul, or Apollos, or Cephas (Peter), or Christ (1 Cor 1:12). God, through Paul, meticulously reminded them who they were as saints, and they are all in Christ. No one is more righteous than another. Saints aren't to judge each other regarding salvation and certainly not to boast of their teachers, because then they would be puffed up against one another. No indeed, men were not to be thought of "above that which is written."
Naturally, one should ask, "What is written about men?" The bible states over and over the helpless position of mankind ever since Genesis chapter 3. Mankind is described as without strength, sinners, and enemies against God (Rom 5:4, 6, 8). Mankind is summed up as being all under sin, that there are none that are righteous (Rom 3:9-10, 23). There's not a lot written in favor of men, that is, not apart from God. Those that have faith in God, those that are in Christ, are lauded by God Himself. I especially enjoy the parenthetical of Hebrews 11:38 after discussing all of those men and women of faith of times past and describing them as "Of whom the world was not worthy." But that's not the only verse. Scripture is laden with God's words honoring mankind for their faith and allowing God to work through them from the least to the greatest. Remember, the bible is God's inerrant and inspired words, not just another man's words (2 Tim 3:16-17), so it is God saying these things.
An interesting fact of the Greek in this verse is that the words "think of men" don't appear. It literally says, "And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn that not above which has been written, in order that not one above the one you are puffed up down against the other." What is he saying there? The translation is somewhat accurate, in that the result is not to think things the saint ought not to think, as the apostle's desire is to "have you wise unto that which is good, and simple concerning evil" (Rom 16:19). He just went through a couple of chapters to tell the Corinthian saints that the wisdom of the world is foolishness with God, and living out this concept that one is better than another because they are of Apollos or of Paul is acting like the world. A saint is in Christ and has the righteousness of God (2 Cor 5:21). There are no levels of righteousness, that one may be more righteous than another. It's Boolean, and for those who don't care for mathematics, that means there are only two choices. One is either righteous or not. A "holier than thou" attitude is not honoring to God in any way. Much rather, the saint ought to share the same desire of God, that all mankind be saved and come to the complete knowledge of the truth (1 Tim 2:4), regardless of how sinful a person may be.
1 Corinthians 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?
The apostle changes directions yet continues with the same point. First the pointed question of what makes them different from each other? They are all saints in Christ, so why the division? Then the reminder of how they got to be where they are. I look to the formula given by God in Romans 10:17
So then faith cometh by hearing, and hearing by the word of God.
These saints in Corinth received the word for God from Paul, which then they made the choice to believe in it, causing them to obtain the righteousness of God in Christ. Did they get that righteousness on their own? Of course not. Yet, if they're making these claims of who they followed after, or who they were of as the KJV puts it, are they not putting emphasis on themselves? I am of Apollos. What's the first word in that statement? I. the focus is on the self. If they had nothing to do with the work for righteousness, why put the emphasis on the self? All glory should go to God through Jesus Christ our Lord and Savior. Clearly, these saints received the gift of life and righteousness from Jesus Christ and the work that Christ did (Eph 2:8-9).
It is of note that the Greek for "maketh thee to differ from another" is the word root diakrino. That's a compound word of dia (through, on account of) and krino (judge). It has the idea of thorough reasoning or making distinction [1] [2]. Paul was getting to the root cause of the problem since it was causing division among the saints. Even though it is of secular origin, I see racism as the same kind of thing. It causes divisions, which leads to strife and eventually violence. When divisions like that are created, the natural tendency of the fallen man is to be puffed up about his own place and try to elevate above the other(s). Paul was getting them to realize they are all on the same team, in the same position, which is in Christ.
Also of note is the word "and" is the Greek "de," and the word "if" is the Greek "ei." Ei is the factual if statement, which could also be translated as "since" in this case. There is an untranslated "kai" which means and or also, and is found after the ei. We could read the latter part of the verse as, "Now since also you have received, why are you boasting as not having received?" Both verbs of "receive" are in the Aorist tense.
1 Corinthians 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 this verse really has the same flowing thought through the next several verses which we won't fully understand until verse 16. Given the state of the Corinthian believers, Paul needed to bring them back to the reality of acting like a saint. Ultimately, he gives them the example of himself to follow after, and that he is their spiritual father that has begotten them through the gospel. What a powerful thing to say, that the saints should be followers of the apostle Paul. Think of the testimony this man must have had to have the Holy Spirit inspire him to write this not once, but twice in this epistle (See 11:1). Paul, who was once zealous above all his equals as a Pharisee and persecuting the church of God, was now equally as zealous for the cause of Christ after his conversion (Gal 1:13-14, Phil 3:5,14).
Again, the apostle is exercising his God-given authority to remind these wayward Christians of who they are. They were so puffed up in themselves, they were acting childish, as if they were above even their teachers. The first part of this verse should have struck the hearts of those that were puffed up, bringing them to see the false reality they conjured up in their minds. Were they perfect and needed nothing more? Were they already attained to the faithful saying in 2 Tim 2:12 in that they were reigning? Had the end come and they reached Christian perfection? All of these answers should be obviously no. However, we see the tone slightly change to that of compassion of the spiritual father to his delinquent children in the latter half of this verse. Paul truly desired to be with these saints in the presence of Jesus Christ, but end of the age of grace hadn't happened then and it hasn't happened even today yet. Given the ridiculous scenario that these saints were reigning as kings, Paul and Apollos and the others mentioned would like to be a part of that as well.
Both times we see "now" in this verse, the Greek word is ede. Ede has this defition: is "a point of time preceding another point of time and implying completion – 'already'" [1]. Each "now" could be rendered "already" if that is clearer. The verb for "full" at the beginning has the idea of being sated or completely satisfied. The only other occurrence of this word is in Acts 27:28 when the sailors eat before crash landing on the island of Melita. "Full" also is in the Perfect tense, where "rich" is in the Aorist. One more thing to point out in the language is that the word "without" means "apart from." It comes from the Greek choris.
1 Corinthians 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.
If the first statement didn't puncture the heart, surely this would. Imagine the state of the Corinthian believers living in their egotistical world and coming to grips with the fact that the same one that preached to them is living in destitution by the world's standards. This is setting up the comparisons to come in the next verse, which seem to me like another stroke of a hammer to a nail, pounding into the hearts of these wayward saints. Why should the student live like a king when the teacher is "made a spectacle unto the world?" Did not Jesus Christ say in His earthly ministry that the disciple is not above his master (Matt 10:24, John 13:12-17)? How wrong then for the Corinthians to disregard their spiritual leaders in such a way as they were. We see the irony continue from the last verse to this one, getting the apostle's opinion about his position relative to theirs.
The only thing to point out from the Greek is that there is a definite article for the God.
1 Corinthians 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.
Doesn't this just hammer the point down? The apostles are fools (Greek moros = moron) on account of Christ, yet the Corinthian saints are intelligent. Think about that again as this is a testimony from the Holy Spirit. The Corinthian saints are educated (Greek phronimos) but the apostles are not? Now, have we ever had problems in schools where the students thought they knew more than the teacher? Or how about in training where the trainee thought they had it more together than the trainer? We see the same thing going on here.
After showing mental strength, the apostle continues with physical appearance. The apostles are without strength (same Greek as Rom 5:6) whereas the Corinthians are strong (Greek ischuros). Finally Paul comments on how they are received of others. The apostles are despised whereas the Corinthian saints are honored. Even a young believer should see that these things shouldn't be. Why would the student be treated so much different than the teacher? Shouldn't they be enduring the same sort of thing? Why the direct opposite then in this verse? Again, the context of this chapter is to bring down the error in mentality the Corinthian saints had and bring them to proper order. They had gone out of the way to puff themselves up and the apostle Paul is deflating them.
The Greek is worth noting for the last comparison as I think it is stronger than the English implies. The word "honourable" is the Greek endoxos, a compound word of en (in, among) and doxos (glory, inherent worth) [1]. It could have been translated that these saints are gloried in, which is actually something we'll see later in 1 Cor 5:2,6, further indicating the awful state these saints live in. Finally, the word for "despised" is literally without honor, as the Greek atimos is used.
1 Corinthians 4:11
Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;
Paul wasn't done describing his state as compared to his wayward children. Clearly, the apostles of the mystery were in need. They gave all they had for the sake of Christ and faced uncertainty every day. If we really think about it, all of us face uncertainty every day. For the last decade I've heard talk of our "unstable" economy and that we don't know which way it's going to go every day. The crazy part is that each economic "power" continues to go further in debt and we carry on with ourselves. Of course we don't know the future. That shouldn't surprise us because we aren't God. Since that is the case, all of us should consider our mortality and live for those things which matter most. It's why God tells us to redeem the time because the days are evil (Eph 5:15-16). As Christians, we ought to live for that relationship restored to us through the Lord Jesus Christ. Once our faith was placed in Him, that He solved our sin problem by His shed blood, we now get to live with Him again. We ought to live for Him that gave His life for us, that bought us back to Him with His blood. No saint should allow themselves to believe that they are set for life, or even a short period of time, because we don't know what's coming. Something along those lines happened in Corinth, though, and the apostle needed to remind them of the truth.
This verse is the only time we see the word astateo, which is translated as "have no certain dwellingplace." This word is a compound of a (prefix alpha meaning opposite) and histemi (to stand). So literally speaking, it is "we don't stand." It really does have the idea of not having a home, something most of us take for granted today. Even if we have a house, if we're honest, we don't know how long we'll get to stay there. I personally went through 3 house changes in 2 years and my parents sold the house I grew up in. These things are all temporary, but we have a certain dwelling place that nothing can ever take away, and that is a place in Heaven with the Lord Jesus Christ. That same fact is true for all that put their faith and trust in what God has done through Christ on the cross.
1 Corinthians 4:12
And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:
Despite not having anything, do the apostles get off easy? No, they work themselves to the bone to do what they do. Are they appreciated? Not according to this verse, yet they continue to bless. In fact the opposite is true, that they are persecuted simply by sharing the truth of the gospel of Jesus Christ. Even so, they endure it. Can we say that about ourselves? Does nothing move us from the ministry as the apostle Paul was able to claim in Acts 20:24? His list is going to get longer in the next verse, but we can stop and consider this question here. I once heard a preacher say that we, whether Christian or not, won't put themselves into action until they see the need. Christians, do you see the need of a lost sinner? Will you stand idle or take action and share the gospel which is the power of God unto salvation unto all that believe it (Rom 1:16)? I, for one, would like to get to the point of life where I can strongly affirm the same words, that "none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God."
Friends, we all have a ministry. You don't have to fill a pulpit, a seat on an elder board, or be a church planting missionary to have a ministry. Your ministry begins with you and those of your house. You have neighbors. You interact with people in the workplace, in the street, in the restaurant. You drive a car or ride a bus. There are people all around us who are caught in the snares of the devil and need the same freedom that you have in Christ. Their fate is a Christ-less eternity in the lake of the fire unless they choose to believe the gospel. But how will they hear without a preacher? And how shall they preach, except they be sent? You are a called saint, for those that have put their faith in the finished work on the cross of Calvary. Called to what? To share the message of reconciliation, to wit, that God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them. For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him (2 Tim 2:26, 2 Thess 1:7-10, Rom 10:14-15, 2 Cor 5:19-21).
1 Corinthians 4:13
Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.
After all those examples of how the apostles are "set forth last," Paul gets to the end here and sums up that they are "as the filth of the world" and "the offscouring of all things." What an awful description, right? But from whose perspective? Is it not the world's? Paul knew full well where his standing was, that he was a citizen of Heaven. He knew his Savior, that Jesus Christ is faithful and will keep him to that day of redemption. that's why nothing could move Paul away from his ministry (Acts 20:24). No matter what the world threw at him, he knew God had his back. To Paul, and what should be for each of us Christians, to live is Christ and to die is gain (Phil 1:21). Even in death may we glorify God, because though the wages of sin is death, and as in Adam all die, the gift of God is eternal life through Jesus Christ our Lord, that in Christ all shall be made alive (Rom 6:23, 1 Cor 15:22).
It may be of note that the word "intreat" here is the Greek parakaleo, which is typically translated as "comfort" or "exhort."
I read the Greek differently in the latter part of this verse than is translated by the KJV, and I'll explain why. There are two nominative nouns, what we have translated as "filth" and "offscouring." There is only one verb, which is ginomai, or to become, and that is in the Aorist. The next thing to understand is that the word "filth" comes from the Greek perikatharma, which literally means the leftovers after thorough cleaning, but has the idea of the most abject and despicable men [1]. These were like the worst criminals the world has known. Finally, the word "offscouring" is the Greek peripsema, which is a compound of peri (concering) and psao (to wipe off). Now, the word order typically doesn't matter in the Greek, but the parsing does and is what dictates the thought of the immediate text. The other thing to bear in mind is that there was no punctuation, so we need to interpret that from the text as well. The literal order of the Greek in this verse is this:
dysphēmoumenoi parakaloumen hos perikatharmata tou kosmou egenēthēmen panton peripsēma heos arti
That would literally translate to this:
Being defamed, we intreat. Just as the filth of the world, we have become the offscouring of all things as far as this present moment.
That's how I would interpret the verse, that the comparison is introduced first as the most despicable criminals of the world, then the comparison made to the apostles of God's grace. The difference in interpretation may only be slight, but I think the emphasis is greater when looked at this way.
1 Corinthians 4:14
I write not these things to shame you, but as my beloved sons I warn you.
Can you see the concerned father in this verse? He just pointed out in a real and blunt way what the actions of the Corinthian saints were signifying. Out of his love and care for them, he is exposing the folly of their ways, not for the purpose of shaming them, but to allow godly sorrow to lead to repentance (2 Cor 7:8-11). We do the same things to our kids, don't we? How many mothers and fathers and concerned guardians have told their children to "settle down before someone gets hurt?" We see their actions starting to get too chaotic and if they don't get a hold of themselves, who is the one going to be hurt the most? Is it the parent or the rambunctious child? Is it not the child? So we say these things out of love and concern for them, and we see the apostle doing the same thing as a spiritual father unto his spiritual children, though they be God's children through faith in Christ.
1 Corinthians 4:15
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.
Now to bring all of this to a the conclusion found in the next verse. The Corinthian saints knew full well what Paul was enduring for the sake of the gospel committed to him. They knew the truth of the last couple of verses and how difficult life was for Paul and the others. But because of their straying off the path, they forgot their origin. By the time we get to chapter six, we see what some of these people were, but ultimately they were all sinners of the flesh and were on their way to reap the wages of sin, which is death. But then Paul enters their city, preaches the gospel, and they believe. Now they have life everlasting instead of death because of Jesus Christ's work on the cross. How frivolous and absurd they now must feel, being reminded that it was through Paul's gospel that they were saved.
It is important to note how the Greek is written in the first part of the verse as the latter half is pretty much word for word comparable. This verse starts off with ean, the Greek word for an if-statement that is conditional. What is the condition? that these saints have a myriad (ten thousand or innumerable) of instructors in Christ, but not many fathers. The Greek for instructors is paidagogos, which literally translates to child leader, but has the idea of a governor, nanny, or tutor. The only other times paidagogos is used in the New Testament is in Galatians 3:24-25. The last thing to note about this verse is that the verb "to have" is in the subjunctive. We could render the first few words this way:
For should you have ten thousand instructors in Christ...
1 Corinthians 4:16
Wherefore I beseech you, be ye followers of me.
Because of all those things mentioned in the last several verses, these saints need to see the need for them to follow after the apostle Paul. The Holy Spirit used Paul to point out the emptiness of the conduct of the Corinthian saints. They were definitely saints, as the address of the letter affirms, yet they were nowhere near walking worthy of the vocation wherewith they have been called (Eph 4:1). Instead of puffing themselves up to be smarter than their instructors, they should follow after the conduct of the apostle Paul. Why? Because he represented what the life a Christian would be like in this world.
Now wait a minute. Am I saying that we should all look forward to being "last" as "appointed unto death," to be made "a spectacle to the world, and to angels, and to men?" Looking back at verses 8-13 may not look that pleasant, but those are the results of living an honest and open Christian life. The world will not like it and rise up against the Christian, because the Law will point out that they are living in sin, for the strength of sin is the Law (1 Cor 15:56). Now one might ask how the unbeliever will be convicted of the Law in believers today since we are no longer under the Law but under grace (Rom 6:14). Well, my friend, by living in grace and knowing who we are in Christ Jesus, we establish the law (Rom 3:31). Believers today recognize that the Law is good, but it works out wrath and conviction, making sin exceeding sinful (Rom 4:15, 7:13). We all stand guilty before God according to the Law, but that's why Jesus Christ came into this world. He fulfilled the Law for us by shedding His blood on the cross. He didn't have to die because He had no sin and the wages of sin is death (2 Cor 5:21, Heb 7:26, Rom 6:23a). But in that moment on the cross, Jesus Christ became sin for us. He died our death on our behalf, in order to be both just and the justifier of them that believe (Rom 3:26). Believers in the gospel given to the apostle Paul establish the Law and give glory to God who paid our debt through Jesus Christ on the cross of Calvary. So yes, conviction will abound when we live out our faith by sharing the gospel, reciting scripture, studying God's word, praying without ceasing, and engaging in fellowship with other believers consistently.
We should all take heed of this verse and examine ourselves. Can we say we are following after the apostle Paul in our conduct?
1 Corinthians 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 every where in every church.
How about that? Right after we read that Paul tells them to follow him, he backs that up by saying he sent his "beloved son" Timothy to bring these saints into remembrance of what Paul's conduct is like. I can't help but see the fatherly affection and determination to set his wayward children straight. He sends his most trusted, faithful worker, who is his son according to his gospel, to a pack of delinquents to whip them back into shape. Also note that these are Paul's ways which are taught "every where in every church." Paul was certainly consistent in his faith, and we can be assured of that here as they are the words inspired by the Holy Spirit.
1 Corinthians 4:18
Now some are puffed up, as though I would not come to you.
Even though I shouldn't be, I'm always amazed at how God knows us far more than we know ourselves. What do you think would be the first thought of an unruly saint after reading that Paul would send someone in his stead? Wouldn't the thought cross their minds that they think Paul himself isn't coming? Perhaps they thought that he might think it not important enough to bother with a visit. Perhaps they thought they could continue in their ways as some students treat a substitute teacher instead of the regular teacher. We only need to read the next verse to see the next wave of authority laid down in order to refute any of those thoughts.
The Greek reads differently here, and again it's just the word order. It may not make a difference in the Greek, but it does in the English. If we read it literally how the Greek is written, this is a translation:
As not coming now my toward you, have become puffed up, some.
That doesn't make a ton of sense in the English, though we can figure it out. Rearranging slightly for the English, we get this:
Now as my not coming toward you, some have become puffed up.
Can you just imagine some thinking, "Hey, he's not coming, but sending another. He doesn't really back up what he says." Indeed we read later that some from Corinth think his letters are weighty, but he is weak in presence (2 Cor 10:10). What is that really saying? They are simply wanting to live the way they want to live and not allowing God to work through them. They are missing out on precious stones that we read about in chapter 3, and apparently aren't bothered by that.
What about us today? How is our conduct? Sincere time in prayer and bible study will reveal any changes God would like us to make, so I encourage all to spend time with the Lord. Enjoy the relationship that was restored through Jesus' shed blood on the cross. May we all walk worthy of the vocation of sainthood (Eph 4:1).
1 Corinthians 4:19
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.
These last three verses show some power behind the authority Paul was given of Christ. It wasn't that Paul was skirting the issue and sending a substitute. Paul saw there was a dire need of correction and sent someone to keep the wayward saints inline until he was able to come with either a rod or meekness (verse 21). Even so, the apostle knew his place and who his authority was. Note well those words "if the Lord will." If it's God's desire, he would go. If not, he would not, but still had the desire to know the true heart of those that were puffed up in themselves. Were they all bark and no bite as the saying goes? As the spiritual father to his children, Paul was certainly determined to put the Corinthians back in order.
There are some interesting things to point out here in the Greek. First is the word shortly. It is tacheos in the Greek, which means quickly or swiftly, and is where we get our word taxi from. This form of the word is only used 10 times in the New Testament and is worth a quick word study. Not surprisingly, the "but" at the beginning of the verse is the Greek "de" for a bit more emphasis. It may be a bit confusing seeing "will" twice in close proximity The first "will" has the idea of desire (thelo). The second will is part of the future tense of "to know" which is from the Greek "ginosko," the knowledge by experience. It is worth noting that the word for "speech" is logos and the word for "power" is dunamis (ability to perform).
1 Corinthians 4:20
For the kingdom of God is not in word, but in power.
Here's the reason why we see that Paul was going to find out the actions of those puffed up saints. Words only go so far. What about the actions? Many people say they are Christians, but do they truly believe? Do they understand the restored relationship they have with God through Jesus Christ? Or are they just saying that they are Christian because they don't want to be Hindu, Buddhist, or Muslim? Are they saying it for themselves, as some status symbol? Paul was going to know whether or not these people were truly saints or just faking it and letting their flesh guide their actions.
That's not to say every Christian is perfect in action. Far from it. We all stumble and fall as we all struggle with sin in this body (Romans 7). That's why we are told how to restore such an one by those who are spiritual. We are to bear one another's burdens (Gal 6:1-2). But knowing that we have our salvation through the faith of Christ and the work of Christ, we should know that all glory belongs to Him and not to us. We did nothing to save ourselves, nor could we. Therefore, we should have a humble spirit, esteeming others better than ourselves (Phil 2:3). Christians should in now way be so puffed up in themselves, and if they are, it shouldn't last long.
Again, the word for "word" is logos and the word for "power" is dunamis. The other thing to point out is the definite article for the God.
1 Corinthians 4:21
What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?
This should be an easy question to answer. What kind of fool would choose the rod? But don't we find parents and those of authority asking this question often to those who are gone astray? There are only so many warnings before it becomes clear that one is wayward and needs help getting back on track. This kind of question is usually the last one, the ultimatum. These saints have a choice of two things because of their attitude that has reached the apostle's ears. They either have their spiritual father, the apostle Paul, come to visit ready to bring the hammer down on them to spank them back into line, or he can come in a calm demeanor and full of love, knowing they are exhibiting conduct worthy of a saint of God in Christ.
References
HELPS Word-studies [1]
Thayer's Greek Lexicon [2]
