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90 lines
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Title = 'The First Epistle of Paul the Apostle to the Corinthians';
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<p id="Chapter4" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 4
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<p id="a1Co4_1"><a onclick="return mV('1Cr',4,'1-21');">1Cr 4:1-21</a>. TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF.
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<p><b>1. account...us</b>—Paul and Apollos.
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<br><br><b>ministers of Christ</b>—not heads of the Church in whom ye are severally to glory (<a onclick="return mV('1Cr',1,12);">1Cr 1:12</a>); the headship belongs to Christ alone; we are but His servants ministering to you (<a onclick="return mV('1Cr',1,13);">1Cr 1:13</a>; <a onclick="return mV('1Cr',3,5,22);">1Cr 3:5, 22</a>).
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<br><br><b>stewards</b>—(<a onclick="return mV('Luk',12,42);">Luk 12:42</a>; <a onclick="return mV('1Pe',4,10);">1Pe 4:10</a>). Not the depositories of grace, but dispensers of it ("rightly dividing" or <i>dispensing</i> it), so far as God gives us it, to others. The <i>chazan,</i> or "overseer," in the synagogue answered to the <i>bishop</i> or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and <i>oversaw</i> them. The <i>parnasin</i> of the synagogue, like the ancient "deacon" of the Church, took care of the poor (<a onclick="return mV('Act',6,'1-7');">Act 6:1-7</a>) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," <a onclick="return mV('Mat',10,27);">Mat 10:27</a>) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. JOSEPHUS says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs.
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<p id="a1Co4_2"><b>2. Moreover</b>—The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards (<a onclick="return mV('1Cr',4,2);">1Cr 4:2</a>), and God's way (<a onclick="return mV('1Cr',4,3);">1Cr 4:3</a>). Though <i>here</i> below, <i>in the case of stewards, inquiry is made, that one man be found</i> (that is, proved to be) faithful; yet God's steward awaits no such <i>judgment</i> 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 <i>faithfulness</i> (<a onclick="return mV('1Sa',3,20);">1Sa 3:20</a>, <i>Margin;</i> <a onclick="return mV('Hbr',3,5);">Hbr 3:5</a>); as indeed is required in earthly stewards, but with this difference (<a onclick="return mV('1Cr',4,3);">1Cr 4:3</a>), 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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<p id="a1Co4_3"><b>3. it is a very small thing</b>—literally, "it amounts to a very small matter"; not that I despise <i>your</i> judgment, but as compared with God's, it almost comes to nothing.
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<br><br><b>judged...of man's judgment</b>—literally, "man's <i>day,</i>" contrasted with the day (<a onclick="return mV('1Cr',3,13);">1Cr 3:13</a>) of the Lord (<a onclick="return mV('1Cr',4,5);">1Cr 4:5</a>; <a onclick="return mV('1Th',5,4);">1Th 5:4</a>). "The day of man" is here put before us as a <i>person</i> [WAHL]. All days previous to the day of the Lord <i>are man's days.</i> EMESTI translates the thrice recurring <i>Greek</i> for "judged...judge...judgeth" (<a onclick="return mV('1Cr',4,4);">1Cr 4:4</a>), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should <i>be approved of</i> by man's judgment; yea, I do not even <i>assume the right of judgment and approving</i> myself—but He that <i>has the right, and is able to</i> judge on my case (the Dijudicator), is the Lord.
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<p id="a1Co4_4"><b>4. by myself</b>—Translate, "I am conscious to myself of no (ministerial) unfaithfulness." BENGEL explains the <i>Greek</i> compound, "<i>to decide in judgments on</i> one in relation to others," not simply to <i>judge.</i>
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<br><br><b>am I not hereby justified</b>—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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<p id="a1Co4_5"><b>5.</b> Disproving the judicial power claimed by the Romish priesthood in the confessional.
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<br><br><b>Therefore</b>—as the Lord is the sole Decider or Dijudicator.
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<br><br><b>judge</b>—not the same <i>Greek</i> word as in <a onclick="return mV('1Cr',4,3, 4);">1Cr 4:3-4</a>, where the meaning is to <i>approve of</i> or <i>decide on,</i> the merits of one's case. Here all <i>judgments</i> in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final <i>judgment.</i>
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<br><br><b>Lord</b>—Jesus Christ, whose "ministers" we are (<a onclick="return mV('1Cr',4,1);">1Cr 4:1</a>), and who is to be the judge (<a onclick="return mV('Jhn',5,22,27);">Jhn 5:22, 27</a>; <a onclick="return mV('Act',10,42);">Act 10:42</a>; <a onclick="return mV('Act',17,31);">17:31</a>).
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<br><br><b>manifest...hearts</b>—Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward <i>act,</i> we cannot see the <i>motives</i> of "hearts." "Faithfulness" (<a onclick="return mV('1Cr',4,2);">1Cr 4:2</a>) will hereby be estimated, and the "Lord" will "justify," or the reversev (<a onclick="return mV('1Cr',4,4);">1Cr 4:4</a>), according to the state of the <i>heart.</i>
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<br><br><b>then shall every man have praise</b>—(<a onclick="return mV('1Cr',3,8);">1Cr 3:8</a>; <a onclick="return mV('1Sa',26,23);">1Sa 26:23</a>; <a onclick="return mV('Mat',25,21,23,28);">Mat 25:21, 23, 28</a>). Rather, "<i>his due</i> praise," not exaggerated praise, such as the Corinthians heaped on favorite teachers; "the praise" (so the <i>Greek</i>) due for acts estimated by the motives. "Then," not before: therefore wait till <i>then</i> (<a onclick="return mV('Jam',5,7);">Jam 5:7</a>).
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<p id="a1Co4_6"><b>6. And</b>—"Now," marking transition.
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<br><br><b>in a figure transferred to myself</b>—that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a <i>figure</i> or <i>type</i> 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].
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<br><br><b>not to think,</b> etc.—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 <i>silence</i> of Holy Writ, as much as its <i>declarations:</i> so you will less dogmatize on what is not expressly revealed (<a onclick="return mV('Deu',29,29);">Deu 29:29</a>).
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<br><br><b>puffed up for one</b>—namely, "for one (favorite minister) against another." The <i>Greek</i> indicative implies, "That ye be not puffed up <i>as ye are.</i>"
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<p id="a1Co4_7"><b>7.</b> Translate, "Who distinguisheth thee (above another)?" Not thyself, but God.
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<br><br><b>glory, as if thou hadst not received it</b>—as if it was to thyself, not to God, thou owest the receiving of it.
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<p id="a1Co4_8"><b>8.</b> Irony. Translate, "<i>Already</i> ye are filled full (with spiritual food), <i>already</i> 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 (<a onclick="return mV('1Cr',4,15);">1Cr 4:15</a>). They forgot that before the "kingdom" and the "<i>fulness</i> of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (<a onclick="return mV('2Ti',2,5, '11-12');">2Ti 2:5, 11-12</a>). They were like the self-complacent Laodiceans (<a onclick="return mV('Rev',3,17);">Rev 3:17</a>; compare <a onclick="return mV('Hsa',12,8);">Hsa 12:8</a>). <i>Temporal</i> fulness and riches doubtless <i>tended</i> in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" (<a onclick="return mV('1Cr',4,11);">1Cr 4:11</a>) proves this.
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<br><br><b>I would...ye did reign</b>—Translate, "I would <i>indeed,</i>" etc. I would truly it were so, and that your kingdom had really begun.
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<br><br><b>that we also might reign with you</b>—(<a onclick="return mV('2Cr',12,14);">2Cr 12:14</a>). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (<a onclick="return mV('1Cr',9,23);">1Cr 9:23</a>). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (<a onclick="return mV('1Th',2,19);">1Th 2:19</a>).
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<p id="a1Co4_9"><b>9. For</b>—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.
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<br><br><b>I think</b>—The Corinthians (<a onclick="return mV('1Cr',3,18);">1Cr 3:18</a>) "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 (<a onclick="return mV('2Ki',1,10);">2Ki 1:10</a>; <a onclick="return mV('2Ki',5,9);">2Ki 5:9</a>; <a onclick="return mV('2Ki',8,9,12);">2Ki 8:9, 12</a>).
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<br><br><b>set forth</b>—as a spectacle or gazing-stock.
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<br><br><b>us the apostles</b>—Paul includes Apollos with the apostles, in the broader sense of the word; so <a onclick="return mV('Rom',16,7);">Rom 16:7</a>; <a onclick="return mV('2Cr',8,23);">2Cr 8:23</a> (<i>Greek</i> for "messengers," <i>apostles</i>).
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<br><br><b>as it were appointed to death</b>—as criminals condemned to die.
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<br><br><b>made a spectacle</b>—literally, "a theatrical spectacle." So the <i>Greek</i> in <a onclick="return mV('Hbr',10,33);">Hbr 10:33</a>, "made a <i>gazing-stock</i> 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 [<i>On Modesty,</i> 14]).
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<br><br><b>the world</b>—to the whole world, including "both angels and men"; "the whole family in heaven and earth" (<a onclick="return mV('Eph',3,15);">Eph 3:15</a>). As Jesus was "seen of angels" (<a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (<a onclick="return mV('Eph',3,10);">Eph 3:10</a>; <a onclick="return mV('1Pe',1,12);">1Pe 1:12</a>). 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 (<a onclick="return mV('1Cr',1,27,28);">1Cr 1:27-28</a>), 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 <i>bad</i> angels are included, besides <i>good</i> angels. ESTIUS makes the bad <i>alone</i> to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as <a onclick="return mV('Eph',3,10);">Eph 3:10</a>; <a onclick="return mV('1Pe',1,12);">1Pe 1:12</a>, incline me to include <i>good</i> as well as <i>bad</i> angels, though, for the reasons stated above, the bad may be principally meant.
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<p id="a1Co4_10"><b>10.</b> Irony. How much your lot (<i>supposing it real</i>) is to be envied, and ours to be pitied.
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<br><br><b>fools</b>—(<a onclick="return mV('1Cr',1,21);">1Cr 1:21</a>; <a onclick="return mV('1Cr',1,21);">1Cr 3:18</a>; compare <a onclick="return mV('Act',17,18);">Act 17:18</a>; <a onclick="return mV('Act',26,24);">Act 26:24</a>).
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<br><br><b>for Christ's sake...in Christ</b>—Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, <i>supposing you really are all you seem,</i> <a onclick="return mV('1Cr',3,18);">1Cr 3:18</a>).
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<br><br><b>we...weak...ye... strong</b>—(<a onclick="return mV('1Cr',2,3);">1Cr 2:3</a>; <a onclick="return mV('2Cr',13,9);">2Cr 13:9</a>).
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<br><br><b>we...despised</b>—(<a onclick="return mV('2Cr',10,10);">2Cr 10:10</a>) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (<i>Galatians</i>) despised not my temptation...in my flesh" (<a onclick="return mV('Gal',4,14);">Gal 4:14</a>).
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<p id="a1Co4_11"><b>11.</b> (<a onclick="return mV('2Cr',11,'23-27');">2Cr 11:23-27</a>).
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<br><br><b>naked</b>—that is, insufficiently clad (<a onclick="return mV('Rom',8,35);">Rom 8:35</a>).
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<br><br><b>buffeted</b>—as a <i>slave</i> (<a onclick="return mV('1Pe',2,20);">1Pe 2:20</a>), the reverse of the state of the Corinthians, "reigning as <i>kings</i>" (<a onclick="return mV('Act',23,2);">Act 23:2</a>). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (<a onclick="return mV('Mat',26,67);">Mat 26:67</a>).
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<p id="a1Co4_12"><b>12. working with our own hands</b>—namely, "even unto this present hour" (<a onclick="return mV('1Cr',4,11);">1Cr 4:11</a>). This is not stated in the <i>narrative</i> of Paul's proceedings at <i>Ephesus,</i> from which city he wrote this Epistle (though it is expressly stated of him <i>at Corinth,</i> compare <a onclick="return mV('Act',18,3,19);">Act 18:3, 19</a>). But in his <i>address</i> to the Ephesian elders at Miletus (<a onclick="return mV('Act',20,34);">Act 20:34</a>), he says, "Ye yourselves know that these hands have ministered unto my necessities," etc. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.
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<p id="a1Co4_13"><b>13. defamed, we entreat</b>—namely, God for our defamers, as Christ enjoined (<a onclick="return mV('Mat',5,10,44);">Mat 5:10, 44</a>) [GROTIUS]. We reply gently [ESTIUS].
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<br><br><b>filth</b>—"the refuse" [CONYBEARE and HOWSON], the <i>sweepings</i> or <i>rubbish</i> thrown out after a cleaning.
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<br><br><b>of all things</b>—not of the "World" only.
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<p id="a1Co4_14"><b>14. warn</b>—rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (<a onclick="return mV('Eph',6,4);">Eph 6:4</a>). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.
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<p id="a1Co4_15"><b>15. ten thousand</b>—implying that the Corinthians had more of them than was desirable.
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<br><br><b>instructors</b>—<i>tutors</i> who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually.
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<br><br><b>in Christ</b>—Paul admits that these "instructors" were not mere legalists, but <i>evangelical</i> teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's <i>office and person.</i> As Paul was the means of spiritually <i>regenerating</i> them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably <i>in</i> and <i>by</i> baptism (<a onclick="return mV('1Cr',1,'14-17');">1Cr 1:14-17</a>).
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<p id="a1Co4_16"><b>16. be ye followers of me</b>—literally, "imitators," namely, in my ways, which be in Christ (<a onclick="return mV('1Cr',4,17);">1Cr 4:17</a>; <a onclick="return mV('1Cr',11,1);">1Cr 11:1</a>), not in my crosses (<a onclick="return mV('1Cr',4,'8-13');">1Cr 4:8-13</a>; <a onclick="return mV('Act',26,29);">Act 26:29</a>; <a onclick="return mV('Gal',4,12);">Gal 4:12</a>).
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<p id="a1Co4_17"><b>17. For this came</b>—that ye may the better "be followers of me" (<a onclick="return mV('1Cr',4,16);">1Cr 4:16</a>), through his admonitions.
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<br><br><b>sent...Timotheus</b>—(<a onclick="return mV('1Cr',16,10);">1Cr 16:10</a>; <a onclick="return mV('Act',19,21, 22);">Act 19:21-22</a>). "Paul purposed...when he had passed through Macedonia and <i>Achaia,</i> to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is <i>implied,</i> for he sent him with Erastus <i>before him.</i> As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare <a onclick="return mV('1Cr',4,19);">1Cr 4:19</a>). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [PALEY, <i>Horae Paulinae</i>].
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<br><br><b>son</b>—that is, converted by me (compare <a onclick="return mV('1Cr',4,14,15);">1Cr 4:14-15</a>; <a onclick="return mV('Act',14,6,7);">Act 14:6-7</a> with <a onclick="return mV('Act',16,1,2);">Act 16:1-2</a>; <a onclick="return mV('1Ti',1,2,18);">1Ti 1:2, 18</a>; <a onclick="return mV('2Ti',1,2);">2Ti 1:2</a>). Translate, "My son, beloved and faithful in the Lord."
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<br><br><b>bring you into remembrance</b>—Timothy, from his spiritual connection with Paul, as converted by him, was best suited to <i>remind</i> them of the apostle's walk and teaching (<a onclick="return mV('2Ti',3,10);">2Ti 3:10</a>), which they in some respects, though not altogether (<a onclick="return mV('1Cr',11,2);">1Cr 11:2</a>), had forgotten.
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<br><br><b>as I teach...in every church</b>—an argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also (<a onclick="return mV('1Cr',7,17);">1Cr 7:17</a>).
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<p id="a1Co4_18"><b>18. some...as though I would not come</b>—He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A <i>puffed-up</i> spirit was the besetting sin of the Corinthians (compare <a onclick="return mV('1Cr',1,11);">1Cr 1:11</a>; <a onclick="return mV('1Cr',5,2);">1Cr 5:2</a>).
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<p id="a1Co4_19"><b>19.</b> ALFORD translates, "But come I will"; an emphatical negation of their supposition (<a onclick="return mV('1Cr',4,18);">1Cr 4:18</a>).
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<br><br><b>shortly</b>—after Pentecost (<a onclick="return mV('1Cr',16,8);">1Cr 16:8</a>).
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<br><br><b>if the Lord will</b>—a wise proviso (<a onclick="return mV('Jam',4,15);">Jam 4:15</a>). He does not seem to have been able to go as soon as he intended.
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<br><br><b>and will know</b>—take cognizance of.
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<br><br><b>but the power</b>—I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of <i>discourse,</i> rather than that of godliness, showed itself at Corinth.
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<p id="a1Co4_20"><b>20. kingdom of God is not in word</b>—Translate, as in <a onclick="return mV('1Cr',4,19);">1Cr 4:19</a>, to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the <i>reign of the Gospel</i> spiritually), in a church or in an individual (compare <a onclick="return mV('1Cr',2,1, 4);">1Cr 2:1, 4</a>; <a onclick="return mV('1Th',1,5);">1Th 1:5</a>).
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<p id="a1Co4_21"><b>21. with a rod, or in love</b>—The <i>Greek</i> preposition is used in both clauses; must I come IN displeasure to exercise the <i>rod,</i> or IN love, and the Spirit of meekness (<a onclick="return mV('Isa',11,4);">Isa 11:4</a>; <a onclick="return mV('2Cr',13,3);">2Cr 13:3</a>)?
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