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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>1 Corinthians 4 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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Ministers are not to be unduly magnified, for their position is subordinate; they are not to be unduly depreciated, for if they are faithful they may appeal from frivolous human prejudices and careless depreciations to that only Judge and Master before whom they stand or fall. <span class="cmt_word">Ministers</span>; here <span class="accented">huperetas</span>; in <a href="/1_corinthians/3-5.htm">1 Corinthians 3:5</a> <span class="accented">diakonous.</span> They are <span class="accented">huperetai</span> (in its derivation "under rowers") in their relation to Christ; <span class="accented">diakonoi in</span> their relation to men. <span class="cmt_word">Of Christ;</span> and therefore responsible to Him. <span class="cmt_word">Stewards</span>; dispensers, subordinate distributors. These "agents" were higher slaves (<a href="/luke/16-1.htm">Luke 16:1-8</a>). <span class="cmt_word">Of the mysteries of God</span>. The word "mysteries" means truths once hidden but now revealed; as in <a href="/luke/8-10.htm">Luke 8:10</a>, "Unto you it is given to know the mysteries of the kingdom of God." In later patristic usage the word means "sacraments;" but St. Paul has expressly said (<a href="/1_corinthians/1-17.htm">1 Corinthians 1:17</a>) that his mission was to preach the gospel, not primarily to administer the sacraments. (For descriptions of the work of a minister according to St. Paul's lofty ideal, see the pastoral Epistles, and <a href="/1_thessalonians/2-7.htm">1 Thessalonians 2:7-11</a>; <a href="/colossians/1-25.htm">Colossians 1:25-29</a>; <a href="/acts/20-18.htm">Acts 20:18-21, 24-28</a>. St. Peter's is given in <a href="/1_peter/4-10.htm">1 Peter 4:10, 11</a>; <a href="/1_peter/5-2.htm">1 Peter 5:2-4</a>.) A minister is not to be estimated as a supernatural teacher, or a civil autocrat, or an infallible critic, but as an ambassador from Christ, who reveals to the "initiated" that which they could not otherwise know. </div> <div class="versenum"><a href="/1_corinthians/4-2.htm">1 Corinthians 4:2</a></div><div class="verse">Moreover it is required in stewards, that a man be found faithful.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Moreover</span>. The true reading (<span class="hebrew">א</span>, A, B, C, D, F) is <span class="greek">ω΅δε κοιπὸν</span>, <span class="accented">here, moreover</span>; <span class="accented">i.e.</span> "on this earth." It may be required of him as a minister that he should be faithful, but if, being faithful, he is misjudged and depreciated, his appeal lies to a truer and loftier tribunal. <span class="cmt_word">It is required.</span> This is the reading of <span class="hebrew">א</span>, A, C, D. Other manuscripts have "ye require;" but the sound of the two words in Hellenistic Greek would have been almost indistinguishable. <span class="cmt_word">That a man be found faithful.</span> We have a right to demand that on trial he be proved to be honest and diligent. So our Lord has described the "faithful and wise steward" in <a href="/luke/12-42.htm">Luke 12:42, 43</a>. What is required of ministers is neither brilliancy, nor eloquence, nor profound knowledge, nor success, but only - fidelity. </div> <div class="versenum"><a href="/1_corinthians/4-3.htm">1 Corinthians 4:3</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">But</span>. The Corinthians might have expected that the conclusion of St. Paul's remarks would be a recognition of their right to sit in judgment on his faithfulness; but it is, on the contrary, an expression of his complete indifference to their shallow and unfair estimate, and an appeal to the approval of his own conscience and to the judgment of the Lord. <span class="cmt_word">It is a very small thing;</span> literally, <span class="accented">it is for the least. <span class="cmt_word"></span>That I should be judged of you;</span> rather, <span class="accented">that I should be examined by you</span> (<span class="accented">anakritho</span>). Technically the word <span class="accented">anakrisis</span> means "an examination preliminary to trial." <span class="cmt_word">Or of man's judgment</span>; literally, <span class="accented">of man's day.</span> The brief day of human life is bounded by too narrow an horizon for accurate judgments. Many of the greatest and best men have felt, like Lord Bacon, that they must leave to other generations the right estimate of their characters, views, and actions. St. Jerome reckons the expression "day" for "judgment" among the "Cilicisms" of St. Paul (Jeremiah, 'Ad Algas.,' 10), <span class="accented">i.e.</span> the expressions due to his early training in Cilicia. More probably (as Grotius thinks) there is a reference to the "day" fixed for earthly trials (<span class="accented">diem dicere</span>, equivalent to "to impeach"), and to the phrase "the day of judgment" - "the woeful day" of <a href="/jeremiah/17-16.htm">Jeremiah 17:16</a>. The word "day" in all languages and idioms signifies "judgment" (Hammond). From <span class="accented">dies</span>, a day, comes the phrase "a diet." A "daysman" means an arbitrator. <span class="cmt_word">Yea, I judge not mine own self.</span> Here, as in the previous clause and in <a href="/1_corinthians/6-4.htm">1 Corinthians 6:4</a>, the verb is not <span class="accented">krino</span>, I judge, but <span class="accented">anakrino</span>, I examine. Thus the verse discourages all morbid self introspection. It also shows that St. Paul is not arrogantly proclaiming himself superior to the opinion of the Corinthians, but is pointing out the necessary inadequacy of all human judgments. The heart is too liable to self deceit (<a href="/jeremiah/17-9.htm">Jeremiah 17:9, 10</a>) to enable it to pronounce a judgment with unerring accuracy. Hence neither a man's contemporaries nor the man himself can form any final estimate of him or of his fitting position, because their knowledge is too imperfect. History often reverses the decision of contemporaries. </div> <div class="versenum"><a href="/1_corinthians/4-4.htm">1 Corinthians 4:4</a></div><div class="verse">For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">I know nothing by myself;</span> rather, <span class="accented">nothing against myself.</span> The phrase of the Authorized Version originally meant this, but is now obsolete in this sense. "I am sorry that each fault can be proved by the queen," says Cranmer to Henry VIII. It is like the Latin <span class="accented">Nil conscire sibi.</span> The same phrase occurs in the LXX. of <a href="/job/27-6.htm">Job 27:6</a>. St. Paul says, "The verdict of my own conscience acquits me of all intentional unfaithfulness;" but this is insufficient, because God sees with clearer eyes than ours. "Who can understand his errors?" asks the psalmist (<a href="/psalms/19-12.htm">Psalm 19:12</a>); and the "secret faults" against which he prays are not hidden vices, but sins of which he was himself unconscious. It must be remembered that St. Paul is here only speaking with conscious integrity of his ministerial work. Nothing could have been further from the mind of one who elsewhere calls himself" the chief of sinners" than to claim an absolute immunity from every form of self reproach. They who claim immaculate holiness can as little quote the sanction of St. Paul (<a href="/1_corinthians/9-27.htm">1 Corinthians 9:27</a>; <a href="/1_corinthians/15-9.htm">1 Corinthians 15:9</a>; <a href="/ephesians/3-8.htm">Ephesians 3:8</a>; <a href="/philippians/3-13.htm">Philippians 3:13</a>, etc.) as of any other saint. The confessions of the holiest are ever the most humble. <span class="cmt_word">Yet am I not hereby justified.</span> Because "every way of a man" is apt to be "right in his own eyes," but God pondereth the hearts, and therefore in God's sight "no man living is justified." St. Paul is here using the word in its legal rather than its theological sense. <span class="cmt_word">He that judgeth me is the Lord.</span> This is a reason for serious awe and deep self searching of heart (<a href="/psalms/130-3.htm">Psalm 130:3</a>; <a href="/job/9-2.htm">Job 9:2</a>). Yet also for hope and confidence when a man can, like the modern statesman, "look from the storm without to the sunshine of an approving conscience within." For God, being "greater than our hearts" (<a href="/1_john/3-21.htm">1 John 3:21</a>), may count "the long 'yes' of life" against the one "no," or the single faithless minute. Knowing whereof we are made, remembering that we are but dust, he looks on us <span class="p"><br /><br /></span><span class="accented">"With larger other eyes than ours,<br />To make allowance for us all."</span> </div> <div class="versenum"><a href="/1_corinthians/4-5.htm">1 Corinthians 4:5</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">Judge nothing.</span> St. Paul, in the Epistle to the Romans, insists with some indignation on this duty of checking the tendency to vain depreciation, both because we have not the capacity for forming adequate judgments, and because censoriousness is a very common though thoroughly unchristian vice (<a href="/romans/14-4.htm">Romans 14:4, 10, 13</a>). <span class="cmt_word">Before the time.</span> The time is when God shall "judge the secrets of men" (<a href="/romans/2-16.htm">Romans 2:16</a>), and when "the day shall try every man's work of what sort it is" (<a href="/1_corinthians/3-13.htm">1 Corinthians 3:13</a>). <span class="cmt_word">Until the Lord come.</span> The advent is called in the New Testament sometimes the "epiphany," and sometimes the <span class="accented">parousia</span> of Christ. The word used for "until" (<span class="accented">heos an</span>) points to a time entirely indefinite. <span class="cmt_word">Both</span>; rather, <span class="accented">also</span>; <span class="accented">i.e.</span> among other things. <span class="cmt_word">The hidden things of darkness.</span> "All things are naked and opened unto the eyes of him with whom we have to do" (<a href="/hebrews/4-13.htm">Hebrews 4:13</a>; comp. <a href="/ecclesiastes/12-14.htm">Ecclesiastes 12:14</a>). God "shall illuminate the crypts of the darkness which naturally fills the self deceiving heart." <span class="cmt_word">The counsels of the hearts.</span> These may bear no scrutiny, even when the actions of the life have been made to look plausible enough. <span class="cmt_word">And then.</span> God only "seeth in secret" (<a href="/matthew/6-4.htm">Matthew 6:4</a>), and therefore the praise and blame of men may in this life be equally unjust. <span class="cmt_word">Shall every man have praise of God;</span> rather, <span class="accented">each one shall then have his praise</span> (<span class="accented">i.e.</span> such praise as he deserves) <span class="accented">from God.</span> Some of the Greek Fathers (<span class="accented">e.g.</span> Theophylact) here make "praise" a "word of intermediate sense," involving either praise or blame. But St. Paul says "praise" for two reasons - partly because he is thinking of faithful teachers like Cephas, Apollos, and himself, who were depreciated by rival factions; and partly because he, like other apostles, shows an invariable tendency to allude to the bright rather than to the dark side of judgment. The "praise from God" - the "Well done, good and faithful servant" - is so infinitely precious that it reduces to insignificance the comparative value of human praise or blame. </div> <div class="versenum"><a href="/1_corinthians/4-6.htm">1 Corinthians 4:6</a></div><div class="verse">And these things, brethren, I have in a figure transferred to myself and <i>to</i> Apollos for your sakes; that ye might learn in us not to think <i>of men</i> above that which is written, that no one of you be puffed up for one against another.</div><div class="comm"><span class="cmt_sub_title">Verses 6-13.</span> - <span class="accented">Contrast between the inflated self sufficiency of the Corinthians and the earthly humiliation of the apostles.</span> <span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">Brethren</span>. The occasional use of this and similar expressions ("beloved," etc.) often serves to strengthen an appeal, or, as here, to soften the sternness of a rebuke. <span class="cmt_word">I have in a figure transferred to myself and to Apollos.</span> The meaning seems to be that St. Paul has prominently transferred to himself and to Apollos, or rather to the parties who chose their names as watchwords, the proof as to the sin and futility of partisanship which applied equally well to the parties which ranged themselves under other names. (For the verb "transfer" - more often "transform" see <a href="/2_corinthians/11-13.htm">2 Corinthians 11:13, 14, 15</a>; <a href="/philippians/3-21.htm">Philippians 3:21</a>.) He abstains purposely and generously from publicly naming the fuglemen of the antagonistic factions. <span class="cmt_word">For your sakes.</span> By rebuking party spirit in his own partisans and those of the teacher who was most closely allied to himself, he robbed his remarks of all semblance of personality or bitterness. It showed his generous delicacy not to allude rather to the adherents of Cephas and the Judaean emissary. <span class="cmt_word">Than ye might learn in us.</span> I made Apollos and myself instances of the undesirability of over exalting human teachers, that by our case you might learn the general principle. <span class="cmt_word">Not to think of men above that which is written.</span> The true reading is merely, <span class="accented">not above the things which have</span> been <span class="accented">written</span>, as though the words were a sort of proverb, like <span class="accented">Ne quid nimis</span> or Milton's "The rule of not too much" (<span class="greek">μηδὲν ἄγαν</span>). The word "to think" is omitted in the best manuscripts. The phrase, "which have been written," is of very uncertain meaning. It may refer generally to "the scriptural rule" that all boasting is wrong (<a href="/jeremiah/9-23.htm">Jeremiah 9:23</a>), or to the humble estimate of teachers which he has just been writing down for them. All his Old Testament quotations so far (ch. 1:19, 31; 3:19) have referred to humility. Some see in it a reference to <a href="/matthew/23-8.htm">Matthew 23:8</a> "Be not ye called Babbi;" but it is uncertain whether St. Matthew's Gospel was yet written; and St. Paul never refers so directly to any written Gospel. Perhaps it is a sort of proverb," Keep always to strict evidence;" "Say nothing which cannot be proved in black and white." The text, like so many others, has only a very remote connection with the sense in which it is usually quoted. <span class="cmt_word">That no one of you he puffed up.</span> St. Paul was painfully impressed by this <span class="accented">inflation</span> of the Corinthians, and he often recurs to this word as a description of their vain conceit (<a href="/1_corinthians/4-18.htm">1 Corinthians 4:18, 19</a>; <a href="/1_corinthians/5-2.htm">1 Corinthians 5:2</a>; <a href="/1_corinthians/8-1.htm">1 Corinthians 8:1</a>; <a href="/1_corinthians/13-4.htm">1 Corinthians 13:4</a>; <a href="/2_corinthians/12-20.htm">2 Corinthians 12:20</a>). In other Epistles the word is only found once (in <a href="/colossians/2-18.htm">Colossians 2:18</a>). <span class="cmt_word">For one against another.</span> The expression is a profound one. The glorying in men (<a href="/1_corinthians/3-21.htm">1 Corinthians 3:21</a>), undesirable in any circumstances, becomes the more pernicious because the exaltation of one set of teachers is almost invariably accompanied by mean and unjust depreciation of any who could be supposed to be their rivals. The Corinthian who was "for Cephas" would be almost certain to be, to some extent, "<span class="accented">against</span> Paul." </div> <div class="versenum"><a href="/1_corinthians/4-7.htm">1 Corinthians 4:7</a></div><div class="verse">For who maketh thee to differ <i>from another</i>? and what hast thou that thou didst not receive? now if thou didst receive <i>it</i>, why dost thou glory, as if thou hadst not received <i>it</i>?</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">Who maketh thee to differ?</span> literally, <span class="accented">Who distinguisheth thee?</span> He means that this glorification and depreciation of rival views and rival teachers sprang from unwarrantable arrogance. It involved a claim to superiority, and a right to sit in judgment, which they did not possess. <span class="cmt_word">That thou didst not receive?</span> Even supposing that you have some special gift, it is a <span class="accented">gift</span>, not a merit, and therefore it is a boon for which to be thankful, not a pre-eminence of which to boast. <span class="p"><br /><br /></span><span class="accented">"Satan, I know thy power, and thou know'st mine,<br />Neither our own, but given. What folly, then,<br />To try what arms can do!"</span><br /><br />(<span class="note_acc">Milton, 'Paradise Lost.'</span>) </div> <div class="versenum"><a href="/1_corinthians/4-8.htm">1 Corinthians 4:8</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">Now ye are full, now ye are rich;</span> rather, <span class="accented">already ye have been sated, already ye grew rich.</span> There is a strong but healing irony in these expressions, and in the entire contrast between the comfortable, full fed, regal self satisfaction of the Corinthians, and the depression and scorn in the midst of which the apostles lived. The loving delicate irony is, in a different way, as effective as the stern denunciation of St. John: "Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked" (<a href="/revelation/3-17.htm">Revelation 3:17</a>). St. Paul's satire is always akin to charity; it is never satire with no pity in it. <span class="cmt_word">Ye have reigned as kings</span>. The word simply means "ye reigned." Like the Stoics, so each little Corinthian sectarian regarded himself as a king. "To reign" was, however, a proverbial phrase (like the Latin <span class="accented">vivo et regno</span>) for being "happy as a king." <span class="cmt_word">Without us</span> (comp. <a href="/hebrews/11-40.htm">Hebrews 11:40</a>). The Corinthians were cultivated enough to appreciate the deep irony of the phrase, "We poor apostles have become quite needless to you in your lordly independence." <span class="cmt_word">And I would to God ye did reign</span>. The words "to God" should be omitted. The loving heart of St. Paul could never long keep up a strain of irony. He drops the satire, and passes on to impassioned and affectionate appeal. <span class="cmt_word">That we also might reign with you.</span> If the exalted eminence which you now only enjoy in your own conceits had been but real, then we, whose "hope, and joy, and crown of exultation you are in the presence of Christ" (<a href="/1_thessalonians/2-19.htm">1 Thessalonians 2:19</a>), should share the grandeur with you. </div> <div class="versenum"><a href="/1_corinthians/4-9.htm">1 Corinthians 4:9</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">For</span>. This word shows how different was the reality. <span class="cmt_word">Hath set forth;</span> displayed as on a stage (<a href="/2_thessalonians/2-4.htm">2 Thessalonians 2:4</a>). <span class="cmt_word">Us the apostles.</span> St. Paul identifies them with himself; but undoubtedly he had "laboured more abundantly than they all." <span class="cmt_word">Last</span>. Servants of all; in the lowest circumstances of humiliation (comp. <a href="/mark/9-35.htm">Mark 9:35</a>). <span class="cmt_word">The apostles.</span> Not the twelve only, but those who might be called apostles in a wider sense, who shared the same afflictions (<a href="/hebrews/10-33.htm">Hebrews 10:33</a>). <span class="cmt_word">As it were appointed to death.</span> This daily doom is referred to by St. Paul in <a href="/1_corinthians/15-30.htm">1 Corinthians 15:30, 31</a>; <a href="/2_corinthians/4-11.htm">2 Corinthians 4:11</a>; <a href="/romans/8-36.htm">Romans 8:36</a>. Tertullian renders the word "veluti bestiaries," like criminals condemned to the wild beasts ('De Pudicit.,' 14). But the day had not yet come when Christians were to hear so often the terrible cry, "Christianos ad leones!" <span class="cmt_word">A spectacle;</span> literally, <span class="accented">a theatre.</span> The same metaphor is used in <a href="/hebrews/10-33.htm">Hebrews 10:33</a>. <span class="cmt_word">To angels</span>. The word, when used without an epithet, always means <span class="accented">good</span> angels, who are here supposed to look down in sympathy (comp. <a href="/hebrews/12-22.htm">Hebrews 12:22</a>). </div> <div class="versenum"><a href="/1_corinthians/4-10.htm">1 Corinthians 4:10</a></div><div class="verse">We <i>are</i> fools for Christ's sake, but ye <i>are</i> wise in Christ; we <i>are</i> weak, but ye <i>are</i> strong; ye <i>are</i> honourable, but we <i>are</i> despised.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">We are fools for Christ's sake.</span> The irony is softened by the intervening sentences, and as regards the apostles there is no irony. St. Paul was called "a seed pecker" (<span class="accented">spermologos</span>) by the Epicureans and Stoics at Athens, and Festus in full court called him "mad." <span class="cmt_word">Ye are wise in Christ</span>. He could not say as before, "for Christ's sake;" for even though he is using the language of irony, "the pseudo wisdom of the Corinthians had <span class="accented">other</span> motives." <span class="cmt_word">We are weak.</span> The consciousness of physical and personal weakness weighed heavily on the mind of St. Paul in moments of depression (<a href="/2_corinthians/10-10.htm">2 Corinthians 10:10</a>; <a href="/2_corinthians/13-4.htm">2 Corinthians 13:4</a>). <span class="cmt_word">Ye are honourable, but we are despised;</span> literally, <span class="accented">ye are glorious, but we are dishonoured.</span> The word "dishonoured" also means "disfranchised." </div> <div class="versenum"><a href="/1_corinthians/4-11.htm">1 Corinthians 4:11</a></div><div class="verse">Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">Unto this present hour.</span> In these three verses he draws a picture of the condition of the apostles, especially of the trials to which he was himself subjected, on which the best comment is in <a href="/2_corinthians/11-23.htm">2 Corinthians 11:23-27</a>. This letter was written from Ephesus, where he had so much to do and to endure (<a href="/acts/20-31.htm">Acts 20:31</a>). <span class="cmt_word">Hunger and thirst.</span> "In hunger and thirst, in fastings often" (<a href="/2_corinthians/11-27.htm">2 Corinthians 11:27</a>). <span class="cmt_word">Are naked</span> (<a href="/matthew/25-36.htm">Matthew 25:36</a>; <a href="/james/2-15.htm">James 2:15</a>; and comp. <a href="/2_corinthians/11-27.htm">2 Corinthians 11:27</a>). <span class="cmt_word">And are buffeted.</span> The verb means literally, <span class="accented">are slapped in the face</span> (comp. <a href="/2_corinthians/12-7.htm">2 Corinthians 12:7</a>). Such insults, together with scourgings, fell to the lot of St. Paul (<a href="/acts/23-2.htm">Acts 23:2</a>, etc.) and the other apostles (<a href="/acts/16-23.htm">Acts 16:23</a>, <a href="/1_peter/2-20.htm">1 Peter 2:20</a>), as well as to that of their Lord (<a href="/matthew/26-57.htm">Matthew 26:57</a>, etc.). It showed the utter contempt with which they were treated; for though St. Paul ought to have been exempt from such violence, both as a freeman and a Roman citizen, he was treated as vilely as if he had been a mere foreign slave. <span class="cmt_word">Have no certain dwelling place.</span> This homelessness was among the severest of all trials (<a href="/matthew/8-20.htm">Matthew 8:20</a>; <a href="/matthew/10-23.htm">Matthew 10:23</a>). </div> <div class="versenum"><a href="/1_corinthians/4-12.htm">1 Corinthians 4:12</a></div><div class="verse">And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">Labour, working with our own hands.</span> St. Paul supported himself by the dreary toil and scant earnings of a tent maker, in the express determination to be no burden upon his converts (<a href="/acts/18-3.htm">Acts 18:3</a>; <a href="/acts/20-34.htm">Acts 20:34</a>; <a href="/1_thessalonians/2-9.htm">1 Thessalonians 2:9</a>; <a href="/2_thessalonians/3-8.htm">2 Thessalonians 3:8</a>; <a href="/1_corinthians/9-6.htm">1 Corinthians 9:6</a>; <a href="/2_corinthians/11-7.htm">2 Corinthians 11:7</a>, etc.). Such conduct was the more noble because all mechanical trades were looked down upon by the Greeks as a sort of <span class="accented">banausia.</span> And though it was repellent and mechanical work to be handling the strong scented black goats' hair all day, yet by this labour he maintained not only himself but also his brother missionaries (<a href="/acts/20-34.htm">Acts 20:34</a>). <span class="cmt_word">Being reviled.</span> The early Christians were falsely accused of the most execrable crimes, so that the very name "Christian" was regarded as equivalent to "malefactor" (<a href="/1_peter/4-14.htm">1 Peter 4:14, 16</a>). <span class="cmt_word">We bless.</span> Herein they obeyed the direct precept of our Lord (<a href="/matthew/5-44.htm">Matthew 5:44</a>), as well as his example (<a href="/luke/23-44.htm">Luke 23:44</a>; <a href="/1_peter/2-23.htm">1 Peter 2:23</a>; <a href="/1_peter/3-9.htm">1 Peter 3:9</a>). </div> <div class="versenum"><a href="/1_corinthians/4-13.htm">1 Corinthians 4:13</a></div><div class="verse">Being defamed, we intreat: we are made as the filth of the world, <i>and are</i> the offscouring of all things unto this day.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">Being defamed, we entreat.</span> The expression "we entreat" is very general. It may mean "we entreat men not to speak thus injuriously of us" (Calvin); or "we exhort them to do right." <span class="cmt_word">As the filth of the world</span>. The Greek word <span class="accented">katharmata</span> has a technical sense, in which it means "men devoted to death for purposes of expiation" (<span class="accented">homines piaculares</span>). The word <span class="accented">perikatharnmta</span> has the sense of "sin offerings" in <a href="/proverbs/21-18.htm">Proverbs 21:18</a>; Tobit 5:18. It is, however, doubtful whether this meaning of the word could have been at all familiar to Greek readers, and it is only in a very general and distantly metaphorical sense that the sufferings of God's saints can be regarded as, in any sense of the word, vicarious. It is better, therefore, here to retain the sense of "refuse" (<span class="accented">purgamenta</span>, things vile and worthless). <span class="cmt_word">The offscouring of all things;</span> perhaps rather, <span class="accented">of</span> <span class="accented">all men.</span> The word <span class="accented">peripsema</span> means "a thing scraped off," and this word also was used in expiatory human sacrifices, where the formula used to victims thus flung into the sea, in times of plague or famine, was, "Become our <span class="accented">peripsema'</span> ('Schol. on Ar.;' Plut., 456). Thus in Tobit (5:18), Anna the wife of Tobias says, "Let the money be used as a <span class="accented">peripsema</span> for the child;" and Ignatius uses the phrase, "I am your <span class="accented">peripsema."</span> From this and the similar phrase in the Letter of Barnabas," I am the <span class="accented">peripsema</span> of your love," it seems to have become a current expression of tenderness among Christians, "I am your <span class="accented">peripsema."</span> But in this case also it may be doubted whether the sacrificial idea was present in the apostle's mind. He is thinking of scenes which he had already faced and would have to face hereafter, when mobs shouted against him that he was "a pestilent fellow" (<a href="/acts/24-5.htm">Acts 24:5</a>) and not fit to live (<a href="/acts/22-22.htm">Acts 22:22</a>). </div> <div class="versenum"><a href="/1_corinthians/4-14.htm">1 Corinthians 4:14</a></div><div class="verse">I write not these things to shame you, but as my beloved sons I warn <i>you</i>.</div><div class="comm"><span class="cmt_sub_title">Verses 14-21.</span> - <span class="accented">The practical steps which he intends to take with reference to these party divisions.</span> <span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">To shame you.</span> Such seems to be the meaning of the word, for it is so used in the LXX. (compare the use of the verb in <a href="/2_thessalonians/3-14.htm">2 Thessalonians 3:14</a>; <a href="/titus/2-8.htm">Titus 2:8</a>; and of the substantive in <a href="/1_corinthians/6-5.htm">1 Corinthians 6:5</a>; <a href="/1_corinthians/15-34.htm">1 Corinthians 15:34</a>). <span class="cmt_word">I warn;</span> rather, <span class="accented">I</span> <span class="accented">admonish.</span> St. Paul here gives the reason why he <span class="accented">cannot</span> write angrily or bitterly, even though he has used strong expostulation and keen irony. It is because he regards himself as their spiritual father (comp. <a href="/2_corinthians/6-13.htm">2 Corinthians 6:13</a>; <a href="/2_corinthians/12-14.htm">2 Corinthians 12:14, 15</a>; <a href="/1_thessalonians/2-11.htm">1 Thessalonians 2:11</a>). </div> <div class="versenum"><a href="/1_corinthians/4-15.htm">1 Corinthians 4:15</a></div><div class="verse">For though ye have ten thousand instructors in Christ, yet <i>have ye</i> not many fathers: for in Christ Jesus I have begotten you through the gospel.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">Ten thousand;</span> <span class="accented">never so many.</span> The word in Greek is used indefinitely, but here implies a touch of impatience at the itch of teaching which seems to have prevailed at Corinth. Tutors; rather, <span class="accented">pedagogues</span>, in a technical sense. We have no exact equivalent in English to the <span class="accented">paidagogos</span>, the slave who led boys to school. The word also occurs in <a href="/galatians/3-24.htm">Galatians 3:24, 25</a>. The father loves most, and has the nearer and dearer claim. <span class="cmt_word">In Christ.</span> So he says, "The Law was our <span class="accented">paidagogos to Christ."</span> These guides or guardians were such "in Christ," <span class="accented">i.e.</span> in the sphere of Christian life. <span class="cmt_word">Not many fathers.</span> St. Paul felt a yearning desire that his unique claim as the <span class="accented">founder</span> of their Church should not be so ungratefully overlooked, as though it were of no importance (comp. <a href="/1_corinthians/3-6.htm">1 Corinthians 3:6</a>; <a href="/1_corinthians/9-1.htm">1 Corinthians 9:1, 2</a>; <a href="/acts/18-11.htm">Acts 18:11</a>). <span class="cmt_word">I have begotten you.</span> The word is here only used in a secondary and metaphoric sense, as in <a href="/philemon/1-10.htm">Philemon 1:10</a>; <a href="/galatians/4-19.htm">Galatians 4:19</a>. In the highest sense we are only begotten by the will of God, by that Word of truth (<a href="/james/1-18.htm">James 1:18</a>), to which he alludes in the words "through the gospel." The "second birth" is, however a doctrine more dwelt on by St. John (John 3:3; <a href="/1_john/3-9.htm">1 John 3:9</a>; <a href="/1_john/5-1.htm">1 John 5:1</a>, etc.) than by St. Paul, who, as Mr. Beet observes, only refers to it in <a href="/titus/3-5.htm">Titus 3:5</a>. </div> <div class="versenum"><a href="/1_corinthians/4-16.htm">1 Corinthians 4:16</a></div><div class="verse">Wherefore I beseech you, be ye followers of me.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">Be ye followers;</span> rather, <span class="accented">imitators. He</span> makes the same appeal in <a href="/1_corinthians/11-1.htm">1 Corinthians 11:1</a>; <a href="/philippians/3-17.htm">Philippians 3:17</a>. Of course, he only uses his human example as a guide to them in the special virtues of humility, self denial, and faithfulness (<a href="/1_peter/5-3.htm">1 Peter 5:3</a>; <a href="/hebrews/13-7.htm">Hebrews 13:7</a>). In the highest sense we can only be "imitators of God" (<a href="/ephesians/5-1.htm">Ephesians 5:1</a>). </div> <div class="versenum"><a href="/1_corinthians/4-17.htm">1 Corinthians 4:17</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">For this cause.</span> Because, as your spiritual father, I naturally take the deepest interest in your well being. Have I sent; rather, <span class="accented">I</span> <span class="accented">sent.</span> Timothy had started before this letter was despatched (<a href="/acts/19-22.htm">Acts 19:22</a>), but he did not reach Corinth till after its arrival, because he had been unable to go by sea, and had to travel round by Macedonia. St. Paul, on hearing the grave news from Corinth, seems to have countermanded him (<a href="/1_corinthians/16-10.htm">1 Corinthians 16:10</a>, "<span class="accented">If</span> Timotheus come"), but was uncertain whether the messenger would reach him in time. The necessity for despatching <span class="accented">Titus</span> had been more immediate. <span class="cmt_word">My beloved son, and faithful in the Lord;</span> rather, <span class="accented">who is my beloved and faithful child</span> (<span class="accented">teknon</span>) <span class="accented">in the Lord.</span> St. Paul had converted him, and felt towards him all the love of a father (<a href="/1_timothy/1-2.htm">1 Timothy 1:2</a>; <a href="/1_thessalonians/3-2.htm">1 Thessalonians 3:2</a>; <a href="/philippians/2-20.htm">Philippians 2:20-22</a>). <span class="cmt_word">Shall bring you into remembrance of my ways which be in Christ.</span> The expression shows all St. Paul's delicacy. He is not sending the youthful Timothy as an authoritative teacher, since the Corinthians, fond of high pretension and soaring oratory, might scorn to show any submission to a shy and shrinking youth; but he is only sending him because, as his closest companion, Timothy would be best able to explain to them his plans and wishes in the organization of Churches. </div> <div class="versenum"><a href="/1_corinthians/4-18.htm">1 Corinthians 4:18</a></div><div class="verse">Now some are puffed up, as though I would not come to you.</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> - <span class="cmt_word">Are puffed up;</span> rather, <span class="accented">were puffed up</span>; at the time that they made these disparaging comparisons of me with others. <span class="cmt_word">As though I would not come to you;</span> rather, <span class="accented">as though I were not coming to you.</span> St. Paul was on the eve of starting for Macedonia on his way to visit them (<a href="/1_corinthians/16-5.htm">1 Corinthians 16:5</a>), but, owing to the grievous state of the Church, he subsequently changed his purpose (<a href="/2_corinthians/1-15.htm">2 Corinthians 1:15, 23</a>). When he left them he had promised to return, "if God wilt" (<a href="/acts/18-21.htm">Acts 18:21</a>). His many enemies and critics were likely to say, "He is afraid to come himself, and so he sends Timothy." They flattered themselves that he was alarmed by their culture and intellectualism. </div> <div class="versenum"><a href="/1_corinthians/4-19.htm">1 Corinthians 4:19</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> - <span class="cmt_word">I will come to you shortly</span> (<a href="/philippians/2-24.htm">Philippians 2:24</a>; <a href="/2_timothy/4-9.htm">2 Timothy 4:9</a>). He came soon after writing the Second Epistle. At this time he was preparing to leave Ephesus (<a href="/1_corinthians/16-8.htm">1 Corinthians 16:8</a>); his actual departure was precipitated by the tumult (<a href="/acts/20.htm">Acts 20</a>. l, 2). <span class="cmt_word">If the Lord will.</span> The apostolic use of the phrase was something more than a mere form (<a href="/romans/15-32.htm">Romans 15:32</a>; <a href="/hebrews/6-3.htm">Hebrews 6:3</a>; <a href="/james/4-15.htm">James 4:15</a>); it expressed a real and humble spirit of dependence. <span class="cmt_word">Not the speech of them which are puffed up, but the power.</span> He will use his gift of spiritual discernment to discover whether the haughty self assertion and sounding phraseology of these inflated partisans would not collapse when confronted with real authority. The "speech" was there in abundance; but was there anything genuine, any real spiritual force, behind it? </div> <div class="versenum"><a href="/1_corinthians/4-20.htm">1 Corinthians 4:20</a></div><div class="verse">For the kingdom of God <i>is</i> not in word, but in power.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - <span class="cmt_word">The kingdom of God.</span> The Christian life, with all its attainments and all its hopes. <span class="cmt_word">Is not in word, but in power.</span> It is not a matter of profession, or of eloquence, or of phrases, but of transforming efficacy. St. Paul always appeals for the corroboration of his authority to the signs and power of the Spirit (<a href="/2_corinthians/10.htm">2 Corinthians 10</a>:45; <a href="/romans/15-19.htm">Romans 15:19</a>; <a href="/1_thessalonians/1-5.htm">1 Thessalonians 1:5</a>), to the "demonstration" of which he has already referred (<a href="/1_corinthians/2-4.htm">1 Corinthians 2:4</a>). </div> <div class="versenum"><a href="/1_corinthians/4-21.htm">1 Corinthians 4:21</a></div><div class="verse">What will ye? shall I come unto you with a rod, or in love, and <i>in</i> the spirit of meekness?</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - <span class="cmt_word">What will ye?</span> "The whole thing lies with you" (Chrysostom). <span class="cmt_word">With a rod;</span> literally, <span class="accented">in a rod </span> a not uncommon Greek phrase. The meaning of this expression is best seen from <a href="/2_corinthians/10-2.htm">2 Corinthians 10:2</a>; <a href="/2_corinthians/13-10.htm">2 Corinthians 13:10</a>. In love. He would come to them "in love" in any case; but if they now rejected his appeals the love would be compelled to manifest itself in sharpness and stern deeds. <span class="cmt_word">In the spirit of meekness.</span> Meyer here gives to the word "spirit" the sense of "the Holy Spirit," as in <a href="/john/15-26.htm">John 15:26</a>; <a href="/2_corinthians/4-13.htm">2 Corinthians 4:13</a>; but the simpler sense of the term is almost certainly the true one. <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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