1 CORINTHIANS 4
I have finished the entire book of 1 Corinthians, apart from editing. When I have finished editing, I will post the book in its entirety.
1 CORINTHIANS
CHAPTER IIII
“1 In what account the Ministers ougth to bee had. 7 We haue nothing which wee haue not recieued. 9 The Apostles spectacles to the world, Angels, and men, 13 The filth and off-scouring of the worlde: 15 Yet our fathers in Christ, 16 Whom wee ought to followe.”
The Translators
OVERVIEW
All are to be held accountable including ministers of Christ; they are to be found faithful. For, all are judged by the Lord. Do not think more of men than you ought to. Do not be puffed up; for, all things have been received from God. All believers have received the richness of salvation and are kings unto God.
The Apostles were sent forth last and made a spectacle to the world and to the angels through death. Paul refers to himself and the Apostles as fools for Christs sake; they are weak and despised; they hunger and thirst, are naked, buffeting and have no certain dwelling place. They labor with their own hands. They bless others yet are persecuted by the same. They are regarded as the filth of the world.
Believers may have multitudes of instructors in Christ, but few fathers. Paul encourages believers to be followers of him. He sends to them Timotheus who is faithful in the Lord; and, he will bring to memory the things Paul taught.
Some are puffed up thinking Paul would not come to the Corinthian church, but Paul corrects that notion say that he will come shortly, and they will know that the kingdom is of is not in word, but in power. Should Paul come to them with a rod, or in love and in the spirit of meekenesse?
V. 1
“1 Let a man so account of vs, as of the ministers of Christ, and stewards of mysteries of God.”
Ministers of Christ are to be held accountable for their conduct and teaching; yet, they are also to be treated with proper regard respective of their calling, which, as in the case of the Apostles, exceeded the calling of most Christians. Paul wrote that believers in Christ are to render honor to whom honor is due (Romans 13:7); not that believers are to elevate certain persons above their station or regard them superior to other believers, but to acknowledge those called beyond most persons. We might understand this better in light of the prophets and fathers of faith: among them, Noah, Abraham, Joseph, Moses, Isaac, Jacob, King David, Isaiah, Elijah, Ezekiel, John the Baptist, Jesus Christ, the disciples and Apostles et al. These were extraordinarily equipped by God for his service. Still, we must remember that God is the giver of gifts and abilities; that no man might boast in himself, and no other man may regard him above what God has appointed. Because God honored the prophets to be stewards of the mysteries of God, we too should honor them; for, some were called, and faced extreme hardship, persecution, ridicule, poverty, torture and death that the Gospel might be brought forth in undeniable truth. Jesus said, “…For vnto whomsoeuer much is giuen, of him shal bee much required…” (Luke 12:48) Fortunately, most believers are not called and equipped by God as were the prophets; rather, we are called to bear fruit where we are planted, meaning we accept our station in life and work with what God has given us. So, equally by faith, as the prophets, we to carry the Gospel forward as God has appointed us. To think of ourselves more than we ought is folly, and to think of the fathers of faith more or less than God regarded them is also folly. Yet, we are all ministers of God, but positionally in the body of Christ called to different functions and levels of importance though the body is rightly fit together and no part is unimportant (Ephesians 4:16).
V. 2
“2 Moreouer, it is required in stewards, that a man be found faithfull.”
Though all believers are stewards of the Gospel, Paul speaks specifically of those called to leadership and called beyond that of most Christians. They are to be scrutinized and found faithful in all things; faithful in doctrine; faithful in conduct; faithful in works, faithful in marriage; faithful in business; faithful in family; faithful in the word of God; faithful in stewardship; faithful in word and deed; faithful in love; faithful in justice; faithful in humility and faithfully glorifying God in all things. Such a person in Christ is qualified to lead and may be called to be an overseer (Bishop) (1 Timothy 3:1-2 & Titus 1:7).
V. 3
“3 But with mee it is a very small thing that I should bee iudged of you, or of mans iudgement: yea, I judge not mine owne selfe.”
Paul is open to scrutiny, but regards it as no threat, as he minds himself to walk circumspectly at all times. Thus, men may judge him as they will, but he submits himself to God’s judgment, not carelessly, or as a sinner seeking to avoid man’s legitimate judgment. These same persons rather foolishly throw themselves on the mercy of God to avoid responsibility in this world. Paul is not such a person; he does not defer to God’s judgment thinking his conduct in life is without judgment by others. Rather, he minds his conduct and keeps account of it, that he be not concerned what good or bad men may say of him. Thus, when he says he does not judge himself, he does not mean he doesn’t examine himself critically, but rather, having examined himself and having embraced a spirit of repentance and self-correction, Paul trust God will judge him righteously. For, surely there are things Paul has overlooked; yet if he doesn’t know them and know man knows them, then Paul throws himself on the mercy of God who knows all things.
V. 4
“4 For I know nothing by my selfe, yet am I not hereby iustified: but hee that iudgeth me is the Lord.”
Paul acknowledges that all knowledge given him came from God; therefore, he credits himself of no regard for knowing anything. Furthermore, he speaks of salvation, stating that of himself he is not justified, but by God who judges him. The judgment Paul speaks of us unto salvation; for, no man may judge his salvation, as that is the exclusive province of God. And, though God judges all men’s works, those in Christ are not condemned despite their works; for, salvation is by faith and those in Christ are justified because of him. Yet, we know that faith is proved by works; and Paul is confident that his works prove his salvation (James 2:18). Thus, he is judged righteous by faith (Romans 4:3, Galatians 3:6 & James 2:23).
V. 5
“5 Therefore iudge nothing before the time, vntill the Lord come, who both will bring to light the hidden things of darkenesse, and will make manifest the counsels of the hearts: and then shall euery man haue prayse of God.”
Be slow to judgment, patiently waiting for the right time. It is better not to judge than to judge wrongly; for we know that the Lord will judge all things in his time, and his judgement is righteous. Then will the truth of all matters be brought to light, and the hidden things of darkness exposed; things man has sought to hide in his heart and despicable things done in secret. All of man’s pretenses will be unwrapped and seen for what they are. Yet, Paul does not decry righteous judgment (John 7:24), for all believers are called to it, but judgment that is better left to God should be left to God.
Though believers may be harshly and unfairly judged and criticized by the world, they will be exonerated by God at his coming. Then will believers receive the only worthwhile praise which comes from God alone. Jesus said that in that day God will say to his true servants, “…Well done, thou good and faithfull seruant…” (Matthew 25:21) And, the unfaithful will be judged and found wanting and therefore cast into outer darkness where there is weeping and gnashing of teeth (Matthew 25:30).
Thus the praise of God is reserved for his faithful servants.
V. 6
“6 And these things, brethren, I haue in a figure transferred to my selfe, and to Apollo, for your sakes: that ye might learne in vs not to thinke of men, aboue that which is written, that no one of you bee puffed vp for one against another.”
Paul’s criticisms of those who follow teachings of men, he has transferred to himself and Apollo, meaning that they are not exempt from legitimate criticism and are not to be regarded more highly than they ought. Paul expects he an Apollo to be held to the same standards of which he expects others. And, by making himself and Apollo examples, he seeks to teach the church not to think of men above what is written, meaning that scripture is the judge of how to treat those in authority. Paul warns against puffing one’s self up because of identifying with a particular teacher, though those in question may all be faithful servants of Christ, and teachers of the same Gospel and doctrine. A person who does this puffs themself up, falsely elevating their own judgments. Paul is not saying that believers should not judge and avoid false teachers, of which there are quite a few in the churches. From such persons we are to distance ourselves. He warns that ‘denominationalizing,’ even on a microcosmic level, tends to cause elitist cliques to form. This is akin to the spirit of pride which God hates (Proverbs 6:17 & Psalm 138:6).
V. 7
“For who maketh thee to differ from another? And what hast thou that thou didst not receiue? Now if thou didst receiue it, why doest thou glory as if thou hadst not receiued it?”
Paul acknowledges that people are different and bring different qualities to the body of Christ, but God is the author of the richness of the Gospel, and sometimes he shows one person something and another person another. Yet, it is one Gospel, one faith and one Messiah. Everything we have, we received from God, not from man; for the glory is the Lord’s and his alone. So, why do some glory as though they have not received all things from God, but count them received from man?
V. 8
“8 Now ye are full, now ye are rich, ye haue reigned as kings without vs, and I would to God ye did reigne, that we also might reigne with you.”
Perhaps Paul speaks with slight sarcasm, saying now some have puffed themselves up, regarded themselves full and rich in the Gospel and in no need of the teaching of Paul or the Apostles. They regard themselves as kings among the members of the body. Yet, because of their pride, Paul rightly assesses them unfit for the meat of the Gospel, but feeding on milk. He prays that it was not so; that they would indeed be rich as kings in matters of the faith; but they appear conceited and poor and wretched (Revelation 3:17), and not kings at all. Paul prays that they were rich in the faith; that they might reign in righteousness and things of the spirit together with the faithful Apostles and ministers of Christ.
Paul refers to the time when believers will rule as kings with Christ (Revelation 20:4); and though that is yet to happen, God regards all believers as kings and co-inheritors of all things with Christ. But, those he addresses in the Corinthian church who have puffed themselves up are not rich or kingly in any way, but self-assured and falsely presume some level of kingship, superior to others in the body and even above the Apostles.
V. 9
“9 For I thinke that God hath set forth vs the Apostles last, as it were approued to death. For wee are made a spectacle vnto the world, and to Angels, and to men.”
What does it mean that God has “set forth vs the Apostles last?” Perhaps Paul means in the context of all the prophets from Enoch to John the Baptist; that is to say that the prophets of the Old Testament preceded the Apostles. Or, perhaps he speaks of their ministerial service; “So the last shall be first, and the first last” (Matthew 20:16); meaning, they are servants, though regarded great in some respects (not in their own eyes), they are servants according to Christ, “But he that is greatest among you shall be your seruant.” (Matthew 23:11) They are regarded the lowest of low by the world. Thus, they are made a spectacle; that is a subject of ridicule and a source of cynical entertainment, even to the extreme of death, for the amusement of godless men and fallen angels.
V. 10
“10 We are fooles for Christs sake, but ye are wise in Christ. We are weake, but ye are strong: yee are honourable, but we are despised.”
Paul speaks ironically. First he speaks of himself and the Apostles and ministers regarded by the world as the lowest among men because they rejected things held in high regard by the world. Thus, they were seen as fools, but ironically they accepted that assessment because to be a fool for Christ is great honor in the eyes of God. Some Corinthians believers regarded themselves wise, strong and honorable in Christ, and the Apostles somewhat contemptible because they did not see the wisdom of identifying with Christ, but embracing things valued by the world. The Apostles were despised and persecuted to the extreme, and carnal believers in the Corinthian church criticized them for it. Furthermore, they elevated themselves, pursuing things the world regarded strong, honorable and worthy of praise. Conversely, Paul and Apostles considered those things dung (Philippians 3:8) and, in the eyes of the world and carnal believers, became fools for Christ.
Vs. 11 - 13
“11 Euen vnto this present houre we both hunger and thirst, and are naked, and are buffeted, and haue no certaine dwelling place, 12 And labour, working with our owne hands: being reuiled, wee blesse: being persecuted, we suffer it: 13 Being defamed, we intreate: we are made as the filth of the world, and are the off-scouring of all things vnto this day.”
When Paul wrote this epistle and before and after, he and the other Apostles and ministers suffered poverty, lack of proper clothing and had no place to call home. At times, Paul himself was whipped, imprisoned, shipwrecked, beset by robbers, cold, naked and without food (2 Corinthians 11:23-27). Still, as a faithful minister of the Gospel, he worked as a tentmaker, which was his trade (Acts 18:3). Because of it, he sought no handouts, nor was he a financial burden on the church. Some regarded him a fool and reviled him with aggressive, angry words and insults; yet, he did not return evil for evil; rather he blessed his abusers and gladly endured persecution for the sake of Christ. And, through the preaching of the Gospel he continued to plead with them to be saved. Regardless, Paul says he and the Apostles were “made as filth of the world;” meaning they were treated as the lowest of low and rejected as though disposable. This is certainly true of the treatment Paul and other ministers of Gospel suffered at the hands of non-believers. However, we sense that there were some in the churches who may have listened to questionable persons casting aspersions on Paul.
V. 14
“14 I write not these things to shame you, but as my beloued sonnes I warne you.”
Paul wrote these things to set the record straight, not to shame persons in the Corinthian church. They were not innocent of the things Paul said; indeed, they had begun to break off into cliques, following one man or another instead of Christ; they puffed themselves up and were dismissive of Paul and the Apostles. Also, they developed a certain amount of disdain for the poverty and suffering of Paul and the Apostles. While they lived in veritable comfort, thinking themselves more than they ought, the ministers of Christ suffered persecution, defamation and hardship; and, for it were regarded as dirt (v.13). Yet, as the agent of their salvation and their spiritual father in Christ, they deserved a modicum of respect, at the very least. Thus, Paul calls the Corinthian Christians sons, but warns them of the path they are traveling is error.
V. 15
“15 For though you haue ten thousand instructors in Christ, yet haue yee not many fathers: For in Christ Iesus I haue begotten you through the Gospel.”
Although the Corinthian Christians may have had multitudes of teachers, some true to the doctrines of Christ and others not, they had few fathers; meaning that those who first brought them the gospel were few by comparison, perhaps referring to Paul, the Apostles and certain ministers and disciples.
Others rose up among the churches some legitimate ministers of Christ, and others mercenaries; the former directing all persons to Christ for his glory and the latter drawing disciples unto themselves for personal gain (Acts 20:30).
“For in Christ Iesus I haue begotten you” refers to Paul having preached the Gospel of Christ to them and them having received it and been born again and indwelled by the Holy Ghost. Paul means to take no credit to himself, other than stating the fact that he was God’s conduit to them by which the Gospel was imparted. Thus, he may consider himself having begotten them, not in the sense of salvation or in place of Christ, but positionally he feels responsibility for them as a father. This is consistent with God’s commandment to the disciples, “Goe ye therefore, and teach all nations…” (Matthew 28:19. Paul viewed new believers as babies only able to consume milk (1 Corinthians 3:2 & Hebrews 5:12); thus, like children they needed to be nursed, slowly fed and gradually taught deeper things of the Lord.
A true father protects his children and will give his life for them; he loves them, corrects them and teaches things for their betterment. Conversely, a false teacher does not; he sees trouble coming and abandons the flock (John 10:12). Thus, Paul challenges Corinthian believers to examine his teaching and conduct and compare it to false teachers that have crept in.
Who could most accurately be regarded as fathers? Paul and the Apostles, or the multitude of false teachers?
V. 16
“16 Where fore I beseech you, be yee followers of me.”
Think not for a moment that Paul is directing believers to follow him instead of Christ. Rather, as Paul is a follower of Christ, setting the example expected of all who believe, all believers should also follow Christ’s example exemplified in the life and teaching of Paul.
V. 17
“17 For this cause haue I sent vnto you Timotheus, who is my beloued sonne, and faithfull in the Lord, who shal bring you into remembrance of my wayes which be in Christ, as I teach euery where in euery Church.”
Paul mentions Timothy for a number of reasons, among them the fact that Timothy was solid in doctrine and faith but also, that Paul regarded him a spiritual son (2 Timothy 1:2). Paul and Timothy knew each other very well, having been companions on many missionary trips. Thus, Paul was confident to send him to the Corinthian church. Timothy would faithfully teach the doctrines of Christ unto correction of errors in the congregations. Furthermore, having travelled extensively with Paul, Timothy was a witness to the conduct and teaching of Paul. Therefore, Paul wrote to believers in Corinth that Timothy would bring these things into their remembrance. And, Timothy would testify to them that Paul was consistent in the faith, teaching correctly the doctrines of Christ wherever he went.
V. 18
“18 Nowe some are puffed vp as though I would not come to you.”
Some in the church were so full of themselves that they believed they knew everything and Paul would have no need to come and teach them. They believed their intelligence, learning and position in the church placed them above accountability, and Paul would not confront them for their arrogance and apostate teaching.
V. 19
“19 But I wil come to you shortly, if the Lord will, and will knowe, not the speach of them which are puffed vp, but the power.”
Paul assured the Corinthian church that, the Lord willing, he would visit them and confront them regarding the eloquence and pride of false teachers among them. He would challenge the power and true effect of their doctrinal orations, which evidentially could not be by the power of the Holy Ghost. Rather, they spoke the wisdom of men unto their own glory. In such preaching, Paul says, the power of God is absent.
V. 20
“20 For the kingdome of God is not in word, but in power.”
The kingdom of God is not arrived at by clever words and speeches. We enter the kingdom of God by the power of Jesus Christ. Our faith in him is acknowledgement of his power to save; and, no amount of education, intelligence or eloquence can convince anyone of Christ or save them. Only by the power of the Holy Ghost moving on hearts can man be saved. Thus, Paul preached the simplicity of Christ crucified unto salvation (1 Corinthians 2:2). Only in such preaching is true power; the power of God.
V. 21
“21 What will ye? Shall I come vnto you with a rod, or in loue, and in the spirit of meekenesse?”
Paul reflects back on verse 15; and he asks, should he come as a father bringing correction through love and affection, or should he come with harshness and strong words? Surely the prideful and puffed up among them deserved a stern talking to and consequences that they might realize the seriousness of their spiritual condition. This was the treatment received by Ananias and Sapphira (Acts 5:1-4) and Hymenaeus and Alexander (1 Timothy 1:20). Yet, Paul is more inclined to address their corruption and bring correction through meekness, as a father would his children.