ROMANS - Lakeside Ministrieslakesideministries.com/2ndCovenant/2nd_Cov_Unedited/Corinthian… · Web viewPaul answered the leaders of the various factions in the church when he

THIS MATERIAL HAS NOT BEEN EDITED FORSCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

I CorinthiansChapter 4

4:1-5 ILLUSTRATION

A 4:1-. Right judgment of us (Paul and Sosthenes). B 4:-1. Stewards. C 4:2. What is required defined.A. 4:3-5-. Right judgment of me (Paul). B 4:-5-. What is required discovered. C 4:-5. Stewards.Reward.

1 Cor 4:1-54:1 Stewards of the Mysteries of God Let a man so consider us, as servants of Christ and stewards of the mysteries of God. 2 Moreover it is required in stewards that one be found faithful. 3 But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself. 4 For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord. 5 Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God. NKJV

1 Cor 4:1-2BE WISE ABOUT THE CHRISTIAN MINISTRY

In 1 Cor 3, Paul presented three pictures of the local church. Now he presents three pictures of the minister - a steward (1 Cor 4:1-6), a spectacle (1 Cor 4:7-13), and a father (1 Cor 4:14-21). He wanted his readers to understand how God measured and evaluated a Christian's service. First Corinthians 4:6 explains Paul's purpose: "That no one of you be puffed up for one against another."

We must avoid extremes when it comes to evaluating men and their ministries. On the one hand, we can be so indifferent that we accept anybody who comes along. But the other extreme is to be so hypercritical that Paul himself would fail the test. It is important that we "try the spirits" (1 John 4:1-6; and note 2 John), but we must be careful not to grieve the Spirit as we do so.

In these three pictures of ministry, Paul presented three characteristics of a true minister of Jesus Christ(From The Bible Exposition Commentary. Copyright (c) 1989 by SP Publications, Inc. All rights reserved.)

Faithfulness - The Steward (1 Cor. 4:1-6)

Paul answered the leaders of the various factions in the church when he called himself, Peter, and Apollos "ministers of Christ" The word translated ministers is literally "under rowers." It described the slaves who rowed the huge Roman galleys. "We are not the captains of the ship," said Paul, "but only the galley slaves who are under orders. Now, is one slave greater than another?"

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Then Paul explained the image of the steward. A steward is a servant who manages everything for his master, but who himself owns nothing. Joseph was a chef steward in Potiphar's household (Gen 39). The church is the "household of faith" (Gal 6:10), and the ministers are stewards who share God's wealth with the family (Matt 13:52). Paul called this spiritual wealth "the mysteries of God." We met this important word mystery in 1 Cor 2:7, so you may want to review it.

The responsibility of the steward is to be faithful to his master. A steward may not please the members of the household; he may not even please some of the other servants; but if he pleases his own master, he is a good steward. This same idea is expressed in Rom 14:4.

So, the main issue is not "Is Paul popular?" or, "Is Apollos a better preacher than Paul?" The main issue is, "Have Paul, Apollos, and Peter been faithful to do the work God assigned to them?" Jesus had this same test in mind when He told the parable recorded in Luke 12:41-48. If a servant of God is faithful in his personal life, in his home, and in his ministry of the Word, then he is a good steward and will be adequately rewarded.

But a servant is constantly being judged. There is always somebody criticizing something he does. Paul pointed out that there are three judgments in the life of the steward.

There is man's judgment (v. 3 a). Paul did not get upset when people criticized him, for he knew that his Master's judgment was far more important. The phrase man's judgment is literally "man's day." This is in contrast to Gods Day of Judgment yet to come (1 Cor 1:8; 3:13).

There is the servant's own self-judgment (vv. 3 b-4 a). Paul knew nothing that was amiss in his life and ministry, but even that did not excuse him sometimes we do not really know ourselves. There can be a fine be between a clear conscience and a self-righteous attitude, so we must beware.

The most important judgment is God's judgment (v. 4 b). Certainly God judges us today through His Word (Heb 4:12) and by the ministry of the Spirit Sometimes He uses the ministry of a loving friend to help us face and confess sin (Matt 18:15-17). But the main reference here is to the final evaluation when each Christian stands at the Judgment Seat of Christ (Rom 14:10; 2 Cor 5:10). Then the true facts will be revealed and the faithful servants rewarded.

These verses must not be used to cultivate a self-righteous independence of people. The local church is a family, and members of the family must help each other to grow. There is a place for honest, loving criticism (Eph 4:15). If the critic is right then he has helped us. If he is wrong, then we can help him. Either way, the truth is strengthened.

Paul's "therefore" in 1 Cor 4:5 alerts us that he is about to make a personal application of the truths just discussed. He closed this section with a threefold rebuke.

First, "you are judging God's servants at the wrong time" (v. 5). It is when the Lord returns that He will evaluate their lives and ministries, so wait until then. In fact, you cannot see into men's hearts; you

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cannot begin to judge their motives. Only God can do that. "Man looketh on the outward appearance, but the Lord looketh on the heart" (1 Sam 16:7).

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The Corinthians who were passing judgment on Paul were actually "playing God" and assuming to themselves the privileges that only God has. How often in my own ministry I have made this mistake! How easy it is to misread a situation and misjudge a person.

Second, "you are judging by the wrong standard" (v. 6 a). The Corinthians were measuring different men by their own personal preferences and prejudices. They were even comparing ministers with one another. The only true basis for evaluation is "that which is written" - the Word of God.

The Bible clearly reveals what kind of life and service is required of God's ministers. There is no need for us to devise new standards. Often I receive letters from churches seeking pastors, asking if I could recommend candidates to them. Too often their "requirements" have gone beyond what God requires in His Word. Again, it is the problem Paul discussed in 1 Cor 1 and 2 - the wisdom of men versus the wisdom of God.

Third, "you are judging with the wrong motive" (v. 6 b). Each group in the church was tearing down the other preachers in order to build up the man they liked. Their motive was not at all spiritual. They were promoting division in the church by being partisan to one man as opposed to the others. They needed to examine their own hearts and get rid of the pride - that was destroying the church.

God's servants are stewards of His truth, and the key test is: Have they been faithful to obey and to teach the Word of God? Not just faithful Preaching, but faithful practicing as well. The testimony of Samuel (1 Sam 12:1-5) and Paul (Acts 20:17 ff) will bear witness to this truth.(From The Bible Exposition Commentary. Copyright (c) 1989 by SP Publications, Inc. All rights reserved.)

1 Cor 4:1Ministers of Christ hupeeretas (NT: 5257) Christou (NT: 5547). Paul and all ministers diakonous (NT: 1249) of the New Covenant (1 Cor 3:5) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke 4:20 the attendant in the synagogue) and the Acts (Acts 13:5) of John Mark. The so houtoos (NT: 3779) gathers up the preceding argument (1 Cor 3:5-23) and applies it directly by the as hoos (NT: 5613) that follows.

Stewards of the mysteries of God oikonomous (NT: 3623) musteerioon (NT: 3466) Theou (NT: 2316). The steward or house manager oikos (NT:3624), house, nemoo (NT:3551), to manage, an old word) was a slave doulos (NT:1401) under his lord kurios (NT:2962), Luke 12:42), but a master (Luke 16:1) over the other slaves in the house (menservants paidas (NT:3816), maidservants paidiskas (NT:3814) Luke 12:45), an overseer epitropos (NT:2012) over the rest (Matt 20:8).

Hence, the under-rower hupeeretees (NT: 5257) of Christ has a position of great dignity as steward oikonomos (NT: 3623) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matt 13:11). They were entrusted with the knowledge of some

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of God's secrets, though the disciples were not such apt pupils as they claimed to be (Matt 13:51; 16:8-12).

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As stewards Paul and other ministers are entrusted with the mysteries (see the note at 1 Cor 2:7 for this word) of God and are expected to teach them. "The church is the oikos (NT: 3624) (1 Tim 3:15), God the oikodespotees (NT: 3617) (Matt 13:52), the members the oikeioi (NT: 3609) (Gal 6:10; Eph 2:19)" (Lightfoot).

Paul had a vivid sense of the dignity of this stewardship oikonomia (NT: 3622) of God given to him (Col 1:25; Eph 1:10). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[5.] Chapter 4 ver. 1. "Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God." After he had cast down their spirit, mark how again he refreshes it, saying, "As ministers of Christ." Do not thou then, letting go the Master, receive a name from the servants and ministers. "Stewards;" saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister.

Ver. 2. "Moreover it is required in stewards, that a man be found faithful:" that is, that he do not appropriate to himself his master's goods, that he do not as a master lay claim for himself but administer as a steward. For a steward's part is to administer well the things committed to his charge: not to say that his master's things are his own; but, on the contrary that his own are his master's.

Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master's goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all.

Wouldest thou see faithful stewards? Hear what saith Peter, "Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?" (Acts 3:12) Unto Cornelius also he saith, "We also are men of like passions with you:" and unto Christ Himself, "Lo, we have left all, and followed Thee." (St. Matt 19:27)

And Paul, no less, when he had said, "I labored more abundantly than they all," (1 Cor 15:10) added, "Yet not I, but the grace of God which was with me." Elsewhere also, setting himself strongly against the same persons, he said, "For what hast thou which thou didst not receive?" (c. 4:7.) "For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord's. Wherefore, when necessity calls, do thou lay down this also. But if thou dotes on life, and being ordered to lay it down refuses, thou art no longer a faithful steward."

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"And how is it possible, when God calls, to resist?" Well, that is just what I say too: and on this account do I chiefly admire the loving-kindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in (ei)senexqh=nai) by thee unwillingly, that thou mayest have a reward besides.

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For instance, He can take away life without thy consent; but His will is to do so with thy consent, that thou mayest say with Paul, "I die daily," (1 Cor 15:31) He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense. He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee. Seest thou God's mercy to man? Seest thou our own brutish stupidity?(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:2Here hoode (NT: 5602). Either here on earth or in this matter. It is always local.

Moreover loipon (NT: 3063). Like loipon (NT: 3063) in 1 Cor 1:16 which see, accusative of general reference, as for what is left, besides.

It is required zeeteitai (NT: 2212). It is sought. Many MSS. read zeeteite (NT: 2212), ye seek; an easy change as [ai] and [e] came to be pronounced alike (Robertson, Grammar, p. 186).

That a man be found faithful hina (NT: 2443) pistos (NT: 4103) tis (NT: 5100) heurethee (NT: 2147). Non-final use of hina (NT: 2443) with first aorist passive subjunctive of heuriskoo (NT: 2147), the result of the seeking zeeteoo (NT: 2212). Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Homily 11 - 1 Corinthians 4:3-4 Chrysostom AD 400

1 Cor 4:3-4.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. For I know nothing against myself, yet am I not hereby justified: but He that judgeth me is the Lord.

Together with all other ills, I know not how, there hath come upon man's nature the disease of restless prying and of unseasonable curiosity, which Christ Himself chastised, saying, (St. Matt 7:1) "Judge not, that ye be not judged." A kind of thing, which hath no pleasure as all other sins have, but only punishment and vengeance.

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For though we are ourselves full of ten thousand evils, and bearing the "beams" in our own eyes, we become exact inquisitors of the offences of our neighbor which are not at all bigger than "motes." And so this matter at Corinth was failing out. Religious men and dear to God were ridiculed and cast out for their want of learning; while others, brimful of evils innumerable, were classed highly because of their fluent speech.

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Then like persons sitting in public to try causes, these were the sort of votes they kept rashly passing: "such a one is worthy: such a one is better than such another; this man is inferior to that; that, better than this." And, leaving off to mourn for their own bad ways, they were become judges of others; and in this way again were kindling grievous warfare.

Mark then, how wisely Paul corrects them, was doing away with this disease. For since he had said, "Moreover, it is required in stewards that a man be found faithful," and it seemed as if he were giving them an opening to judge and pry into each man's life, and this was aggravating the party feeling; lest such should be the effect on them, he draws them away from that kind of petty disputation, saying, "With me it is a very small thing that I should be judged of you;" again in his own person carrying on the discourse.

[2.] But what means, "With me it is a very small thing that I should be judged of you or of man's day?" (h(me/ra$) "I judge myself unworthy," saith he, "of being judged by you." And why say I, "by you?" I will add, "by (kai\ to\ [tou=]) any one else." Howbeit, let no one condemn Paul of arrogance; though he saith that no man is worthy to pass sentence concerning him:

1. For first, he saith these things not for his own sake, but wishing to rescue others from the odium which they had incurred from the Corinthians. 2. And in the next place, he limits not the matter to the Corinthians merely, but himself also he deposes from this right of judging; saying, that to decree such things was a matter beyond his decision. At least he adds, "I judge not mine own self."

But besides what has been said, we must search out the ground upon which these expressions were uttered. For he knew well in many cases how to speak with high spirit: and that, not of pride or arrogance, but of a certain excellent management [oi)konomi/a$ a)ri/sth$] seeing that in the present case also he saith this, not as lifting up himself, but as taking down other men's sails, and earnestly seeking to invest the saints with due honor.

For in proof that he was one of the very humble, hear what he saith, bringing forward the testimony of his enemies on this point; "His bodily presence is weak, and his speech of no account; (2 Cor 10:10) and again, "Last of all, as to one born out of due time, He appeared unto me also." (2 Corinthians 15:8) But notwithstanding, see this lowly man, when the time called on him, to what a pitch he raises the spirit of the disciples, not teaching pride but instilling a wholesome courage.

For with these same discoursing he saith, "And if the world shall be judged by you, are ye unworthy to judge the smallest matters? 1 Cor 6:2. For as the Christian ought to be far removed from arrogance,

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so also from flattery and a mean spirit. Thus, if any one says, "I count money as nothing, but all things here are to me as a shadow, and a dream, and child's play."

We are not at all to charge him as arrogant; since in this way we shall have to accuse Solomon himself of arrogance, for speaking austerely (filosofou=nta) on these things, saying "Vanity of vanities (Eccl 1:2) all is vanity." But God forbid that we should call the strict rule of life by the name of arrogance.

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On this account Paul also, not to exalt himself, but to humble others, and to keep down those who were rising up out of their places, and to persuade them to be modest, said, "With me it is a very small thing that I should be judged of you or of man's day." Observe how he soothes the other party also. For whosoever is told that he looks down on all alike, and deigns not to be judged of any one, will not thenceforth any more feel pain, as though himself were the only one excluded.

For if he had said, "Of you," only, and so held his peace; this was enough to gall them as if treated contemptuously. But now, by introducing, "nor yet of man's day," he brought alleviation to the blow; giving them partners in the contempt. Nay, he even softens this point again, saying, "Not even do I judge myself." Mark the expression, how entirely free from arrogance: in that not even he himself, he saith, is capable of so great exactness.

4:4[3.] Then because this saying also seemed to be that of one extolling himself greatly, this too he corrects, saying, "Yet am I not hereby justified." What then? Ought we not to judge ourselves and our own misdeeds? Yes surely: there is great need to do this when we sin. But Paul said not this, "For I know nothing," saith he, "against myself." What misdeed then was he to judge, when he "knew nothing against himself?' Yet, saith he, "he was not justified." (1 Cor 6:3) We then who have our conscience filled with ten thousand wounds, and are conscious to ourselves of nothing good, but quite the contrary; what can we say?

At least in another place, even though men's sins are notorious, he permits not judgment unto others, because the occasion required it. "For why dost thou judge thy brother," saith he, (Rom 14:10) or, "thou, why dost thou set at naught thy brother?" For thou wert not enjoined, O man, to judge others, but to test thine own doings. Why then dost thou seize upon the office of the Lord? Judgment is His, not thine.(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:3But with me emoi (NT: 1698) de (NT: 1161). The ethical dative of personal relation and interest, "as I look at my own case." Compare Phil 1:21.

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It is a very small thing eis (NT: 1519) elachiston (NT: 1646) estin (NT: 2076). This predicate use of eis (NT: 1519) is like the Hebrew, but it occurs also in the papyri. The superlative elachiston (NT: 1646) is elative, very little, not the true superlative, least. "It counts for very little with me."

That I should be judged of you hina (NT: 2443) huf' (NT: 5259) humoon (NT: 5216) anakrithoo (NT: 350). Same use of hina (NT: 2443) as in 1 Cor 4:2. For the verb (first aorist passive subjunctive of anakrinoo (NT:350)) see the note at 1 Cor 2:14 f. Paul does not despise public opinion, but he denies "the competency of the tribunal" in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord.

Or of man's judgment ee (NT: 5600) hupo (NT: 5259) anthroopinees (NT: 442) heemeras (NT: 2250). Or "by human day," in contrast to the Lord's Day (der Tag) in 1 Cor 3:13. "That is the tribunal which the Apostle recognizes; a human tribunal he does not care to satisfy" (Robertson and Plummer).

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Yea, I judge not mine own self all' (NT: 235) oude (NT: 3761) emauton (NT: 1683) anakrinoo (NT: 350). Alla here is confirmatory, not adversative. "I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others" (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

1 Cor 4:4For I know nothing against myself ouden (NT: 3762) gar (NT: 1063) emautoo (NT: 1683) sunoida (NT: 4894). Not a statement of fact, but a hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of sunoida (NT: 4894) (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. Acts 5:2; 12:12; 14:6).

Yet all' (NT: 235). Adversative use of alla (NT: 235).

Am I not hereby justified ouk (NT: 3756) en (NT: 1722) toutoo (NT: 5129) dedikaioomai (NT: 1344). Perfect passive indicative of state of completion. Failure to be conscious of one's own sins does not mean that one is innocent. Most prisoners plead "not guilty."

Who is the judge of the steward of the mysteries of God? It is the Lord "that judgeth me" ho (NT: 3588) anakrinoon (NT: 350) me (NT: 3165). Probably, who examines me and then passes on my fidelity pistos (NT: 4103) in 1 Cor 4:2).(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

1 Cor 4:6-136 Fools for Christ's Sake Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other. 7 For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?

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8 You are already full! You are already rich! You have reigned as kings without us — and indeed I could wish you did reign, that we also might reign with you! 9 For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. 10 We are fools for Christ's sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored! 11 To the present hour we both hunger and thirst and we are poorly clothed, and beaten, and homeless. 12 And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure; 13 being defamed, we entreat. We have been made as the filth of the world, the off scouring of all things until now. NKJV

4:5To which effect, he adds, "Therefore judge nothing before the time, until the Lord come; who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall each man have his praise from God." What then? Is it not right that our teachers should do this?

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It is right in the case of open and confessed sins and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance. For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life.

For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor. But we do all this according to what meets our eye. "For if in mine own errors," saith he, "I know nothing clearly, and how can I be worthy to pass sentence on other men?

And how shall I who know not my own case with accuracy, be able to judge the state of others?" Now if Paul felt this, much more we. For (to proceed) he spake these things, not to exhibit himself as faultless, but to shew that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others: and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves.

[4.] Having thus, you see, stopped the mouths of those who pass such sentences, he travails next with strong feeling ready to break out and come upon the unclean person. And like as when a storm is coming on, some clouds fraught with darkness run before it; afterwards, when the crash of the thunders Ariseth and works the whole heavens into one black cloud, then all at once the rain bursts down upon the earth: so also did it then happen.

For though he might in deep indignation have dealt with the fornicator, he doth not so; but with fearful words he first represses the swelling pride of the man, since in truth, what had occurred was a twofold sin, fornication, and, that which is worse than fornication, the not grieving over the sin committed.

For not so much does he bewail the sin, as him that committed it and did not as yet repent. Thus, "I shall bewail many of those," saith he, not simply "who have sinned heretofore," but he adds, "who have not repented of the uncleanness and impurity which they wrought." (2 Cor 12:21) For he who after

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sinning hath practiced repentance, is a worthy object not of grief but of granulations, having passed over into the choir of the righteous. For, (Isa 43:26) "declare thou thine iniquities first, that thou mayest be justified:" but if after sinning one is void of shame, he is not so much to be pitied for falling as for lying where he is fallen.

Now if it be a grievous fault not to repent after sins; to be puffed up because of sins, what sort of punishment doth it deserve? For if he who is elate for his good deeds is unclean, what pardon shall he meet with who has that feeling with regard to his sins?

Since then the fornicator was of this sort, and had rendered his mind so headstrong and unyielding through his sin, he of course begins by casting down his pride. And he neither puts the charge first, for fear of making him hardened, as singled out for accusation before the rest; nor yet later, lest he should suppose that what related to him was but incidental. But, having first excited great alarm in him by his plain speaking towards others, then, and not till then, he goes on to him, in the course of his rebuke to others giving the man's willfulness a share beforehand.

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For these same words, viz. "I know nothing against myself, yet am I not hereby justified," and this, "He that judgeth me is the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts," glance not lightly both upon that person, and upon such as act in concert with him and despise the saints. "For what," saith he, "if any outwardly appear to be virtuous and admirable persons? He, the Judge, is not a discerner of externals only, but also brings to light all secrets."(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:5Wherefore hooste (NT: 5620). As in 1 Cor 3:21 which see.

Judge nothing mee (NT: 3361) ti (NT: 5100) krinete (NT: 2919). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in Matt 7:1. The censorious habit was ruining the Corinthian Church.

Before the time pro (NT: 4253) kairou (NT: 2540). The day of the Lord in 1 Cor 3:13. "Do not therefore anticipate the great judgment krísis (NT: 2920) by any preliminary investigation anakrisis (NT: 351) which must be futile and incomplete" (Lightfoot).

Until the Lord Come heoos (NT: 2193) an (NT: 302) elthee (NT: 2064) ho (NT: 3588) kurios (NT: 2962). A common idiom of heoos (NT: 2193) and the aorist subjunctive with or without an (NT: 302) for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge.

Who will both bring to light hos (NT: 3739) kai (NT: 2532) footisei (NT: 5461). Future indicative of this late verb (in papyri also) from foos (NT: 5457) (light), to turn the light on the hidden things of darkness.

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And make manifest kai (NT: 2532) faneroosei (NT: 5319). (Ionic and late) causative verb fanerooo (NT: 5319) from faneros (NT: 5318). By turning on the light the counsels of all hearts stand revealed.

His praise ho (NT: 3588) epainos (NT: 1868). The praise (note article) due him from God (Rom 2:29) will come to each then tote (NT: 5119) and not until then. Meanwhile Paul will carry on and wait for the praise from God.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Remember:1. There is the simple commentary from Bible Exposition, for those who just want to understand

the text.2. There is the Word Pictures from Robertson, for those who want to seek out the Greek Text.3. Then there is a study from 400 AD from a man called Chrysostom, for those who are desiring a

deeper insight into the text it self.4. Something for everyone to grow in the knowledge of the Lord. Paul the Learner

CHAPTER FOUR

1 Cor 4:6I have in a figure transferred metescheematisa (NT: 3345). First aorist active (not perfect) indicative of metascheematizoo (NT: 3345), used by Plato and Aristotle for changing the form of a thing (from Meta (NT: 3326), after, and scheema (NT: 4976), form or habit, like Latin habitus from echoo (NT: 2192) and so different from morfee (NT: 3444) as in Phil 2:7; Rom 12:2). For the idea of refashioning see Field, Notes, p. 169 f. and Preisigke, Fachworter).

Both Greek and Latin writers (Quintilian, Martial) used scheema (NT: 4976) for a rhetorical artifice. Paul's use of the word (in Paul only in the New Testament) appears also further in 2 Cor 11:13-15 where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with eis (NT: 1519) and once with hoos (NT: 5613).

In Phil 3:21 the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" dia (NT: 1223) humas (NT: 5209).

That in us ye may learn hina (NT: 2443) en (NT: 1722) heemin (NT: 2254) matheete (NT: 3129). Final clause with hina (NT: 2443) and the second aorist active subjunctive of manthanoo (NT: 3129), to learn. As an object lesson in our cases en (NT: 1722) heemin (NT: 2254). It is no truer of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved.

Not to go beyond the things which are written to (NT: 3588) Mee (NT: 3361) huper (NT: 5228) ha (NT: 3739) gegraptai (NT: 1125). It is difficult to reproduce the Greek idiom in English. The article to (NT:3588) is in the accusative case as the object of the verb matheete (NT:3129) (learn) and points at the words "Mee (NT:3361) huper (NT:5228) ha (NT:3739) gegraptai (NT:1125)," apparently a

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proverb or rule, and elliptical in form with no principal verb expressed with mee (NT:3361), whether "think" (King James Version) or "go" (English Revised Version).

There was a constant tendency to smooth out Paul's ellipses as in 2 Thess 2:3; 1 Cor 1:26, 31. Lightfoot thinks that Paul may have in mind the Old Testament passages quoted in 1 Cor 1:19, 31; 3:19-20.

That ye be not puffed up hina (NT: 2443) mee (NT: 3361) fusiousthe (NT: 5448). Sub-final use of hina (NT: 2443) (second use in this sentence) with notion of result. It is not certain whether fusiousthe (NT:5448) (a late verb form like [fusiaoo], [fusaoo], to blow up, to inflate, to puff up), used only by Paul in the New Testament, is present indicative with hina (NT:2443) like zeeloute (NT:2206) in Gal 4:17 (cf. hina (NT:2443) ginooskomen (NT:1097) in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342 f), probably the present indicative.

Fusiooo (NT: 5448) is from fusis (NT: 5449) (nature) and so meant to make natural, but it is used by Paul just like [fusaoo] or [fusiaoo] (from [fusa], a pair of bellows), a vivid picture of self-conceit.

CHAPTER FOUR

One for the one against the other heis (NT: 1520) huper (NT: 5228) tou (NT: 3588) henos (NT: 1520) kata (NT: 2596) tou (NT: 3588) heterou (NT: 2087). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" huper (NT: 5228) the one and "against" kata (NT: 2596), down on, the genitive case) the other tou (NT: 3588) heterou (NT: 2087), not merely another or a second, but the different sort, heterodox.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[5.] On two accounts you see, or rather on three, correct judgment belongs not to us:

One, because, though we be conscious to ourselves of nothing, still we need one to reprove our sins with strictness.

Another, because the most part of the things which are done escape us and are concealed.

And for a third besides these, because many things which are done by others seem to us indeed fair, but they come not of a right mind.

Why say ye then, that no sin hath been committed by this or that person? That such a one is better than such another? Seeing that this we are not to pronounce, not even concerning him who knows nothing against himself. For He who discerns secrets, He it is who with certainty judges. Behold, for example; I for my part know nothing against myself: yet neither so am I justified, that is, I am not quit of accounts to be given, or of charges to be answered.

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For he doth not say this, "I rank not among the righteous;" but "I am not pure from sin." For elsewhere he saith also, (Rom 6:7, dedikai/wtai, toutestin a)ph/llaktai.) "He that hath died is justified from sin," that is, "is liberated."

Again, many things we do, good indeed, but not of a right mind. For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them. And the thing done indeed is right for the well-doer is praised; but the intention is corrupt: for it is done of a satanically purpose. For this one hath often done, not rejoicing with his brother, but desiring to wound the other party.

Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he doth this from no mind to sympathize, but to make him easier in his faults.

Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to (e)kpompeu=sai kai\ e)ktragwdh=sai) display and exaggerate his neighbor's sin. Our counsels however themselves men do not know; but, (Rom 8:27) "He that Searcheth the hearts," knows them perfectly; and He will bring all such things into view at that time. Wherefore he saith, "Who will bring to light the secret things of darkness and make manifest the counsels of the hearts."(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FOUR

Homily 12 - 1 Corinthians 4:6 Chrysostom AD 400

1 Cor 4:6.Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written.

So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges.

But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. And on this account he said, "These things, brethren, I have transferred in a figure unto myself and Apollos."

And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician's hands and bring it, so that out of fear towards them he may take it and be quiet.

So also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But that once received, he presently makes known in whose behalf he was so expressing himself.

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Now this was not hypocrisy, but condescension (sugkata/basi$) and tact (oi)konomi/a). For if he had said openly, "As for you, the men whom ye are judging are saints, and worthy of all admiration;" they might have taken it ill and (xa*n a)peph/dhsan) started back. But now in saying, "But to me it is a very small thing that I should be judged of you:" and again, "Who is Paul, and who is Apollos?" he rendered his speech easy of reception.

This, if you mark it, is the reason why he says here, "These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written," signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well.

[2.] But what is the meaning of, "not to be wise above what is written?" It is written, (St. Matt 7:3) "Why beholds thou the mote that is in thy brother’s eye, but considerers not the beam that is in thine own eye?" and "Judge not, that ye be not judged." For if we are one and are mutually bound together, it behooves us not to rise up against one another.

For "he that humbles himself shall be exalted," saith he. And (St. Matt 20:26 and Matt 20:27; St. Mark 10:43; not verbatim.) "He that will be first of all let him be the servant of all." These are the things which "are written."

CHAPTER FOUR

"That no one of you be puffed up for one against another." Again, having dismissed the teachers, he rebukes the disciples. For it was they who caused the former to be elated.

And besides, the leaders would not quietly receive that kind of speech because of their desire of outward glory: for they were even blinded with that passion. Whereas the disciples, as not reaping themselves the fruits of the glory, but procuring it for others, would both endure the chiding with more temper, and had it more in their power than the leading men to destroy the disease.

It seems then, that this also is a symptom of being "puffed up," to be elated on another's account, even though a man has no such feeling in regard of what is his own. For as he who is proud of another's wealth, is so out of arrogance; so also in the case of another's glory.

And he hath well called it "being puffed up." For when one particular member rises up over the rest, it is nothing else but inflammation and disease; since in no other way doth one member become higher than another, except when a swelling takes place. (So in English "proud flesh.")

And so in the body of the Church also; whoever is inflamed and puffed up, he must be the diseased one; for he is swollen above the proportion of the rest. For this [disproportion] is what we mean by "swelling." And so comes it to pass in the body, when some spurious and evil humor gathers, instead of the wonted nourishment.

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So also arrogance is born; notions to which we have no right coming over us. And mark with what literal propriety he saith, be not "puffed up:" for that which is puffed up hath a certain tumor of spirit, from being filled with corrupt humor.

These things, however, he saith, not to preclude all soothing, but such soothing as leads to harm. "Wouldest thou wait upon this or that person? I forbid thee not: but do it not to the injury of another," For not that we might array ourselves one against another were teachers given us, but that we might all be mutually united. For so the general to this end is set over the host, that of those who are separate he may make one body. But if he is to break up the army, he stands in the place of an enemy rather than of a general.(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

Note: you will notice:1. A commentary normally tells you what the scripture says, either from the Hebrew or Greek text.2. This commentary not only does that but also tells you what Paul said and why he said it.3. To get an understanding as to how the apostle handled the situation is fantastic.4. And not only how Paul handled the problem but being able to do so without creating more

problems to something that we all can learn.5. This preacher also uses a lot of scriptures to prove his point, in other words ‘From the mouth of

two or three witnesses let the matter be established.’

Thank God for this information. Paul the Learner

CHAPTER FOUR

4:6-16 APPLICATION.

D 4:-6. Paul and Apollos. E 4:-6, 7. The Corinthians. F 4:8. Their exaltation. E 4:9, 10. The apostles. F 4:11-13. Their humiliation.D 4:14-16. Paul.

Humbleness - The Spectacle (1 Cor. 4:7-13)

When Paul called himself and other apostles "a spectacle unto the world" (1 Cor 4:9), he was using an image familiar to people in the Roman Empire. The government kept the people pacified by presenting entertainments in the different cities. The amphitheaters would be filled with citizens, eager to see men compete in the games and prisoners fight with the beasts. (In fact, the Greek word translated spectacle gives us our English word "theater.") The Coliseum at Rome became the center for these "entertainments."

When the "main events" were ended, then the poorest and weakest prisoners were brought in to fight with the beasts. Nobody expected too much from their performance.

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What a picture of the Apostles of Jesus Christ! But it forms the background for a series of contrasts that Paul presents for the purpose of trying to humble the Corinthians.

Kings - prisoners (vv. 7-9). The questions in 1 Cor 4:7 ought to make all of us stop and think. I like the New American Standard Bible's translation of the first question: "Who regards you as superior?" A young preacher once said to a friend of mine, "Please pray that I will stay humble." My friend replied, "Tell me, what do you have to be proud about?"

Why would anybody regard us as superior? Perhaps it is our own biased opinion that makes us feel so important The best commentary on 1 Cor 4:7 is the witness of John the Baptist, "A man can receive nothing, except it be given him from heaven.... He [Christ] must increase, but I must decrease" (John 3:27, 30).

Paul used a bit of sanctified sarcasm in 1 Cor 4:8 when he described the Corinthians as kings. "I wish I could reign with you and be important!" he wrote. "But instead, I must go into the arena and suffer for the Lord Jesus Christ You are first in men's eyes, but we apostles are last." In the eyes of God, the apostles were first (1 Cor 12:28), but in the eyes of men they were last.

There is no place for pride in the ministry. If a truly great leader like Paul considered himself "on exhibition last in the program," where does this leave the rest of us? Church members are wrong when they measure ministers other than by the standards God has given. They are also wrong when they boast about their favorite preachers. This is not to say that faithful servants cannot be recognized and honored, but in all things, God must be glorified (1 Thess 5:12-13).(From The Bible Exposition Commentary. Copyright (c) 1989 by SP Publications, Inc. All rights reserved.)

CHAPTER FOURWise men - fools (v. 10 a). Paul was a fool according to the standards of men. Had he remained a Jewish rabbi, he could have attained great heights in the Jewish religion (Gal 1:14). Or had he sided with the Jewish legalists in the Jerusalem church and not ministered to the Gentiles, he could have avoided a great deal of persecution (Acts 15; 21:17 ff). But when Paul asked the Lord, "What wilt Thou have me to do?" (Acts 9:6) he really meant it.

The Corinthians were wise in their own eyes, but they were actually fools in the sight of God. By depending on the wisdom and the standards of the world, they were acting like fools. The way to be spiritually wise is to become a fool in the eyes of the world (1 Cor 3:18). 1 often find myself quoting those words of martyred Jim Elliot - "He is no fool who gives what he cannot keep to gain what he cannot lose."

Strong men - weak (v. 10 b). There was a time when Paul gloried in his strengths; but then he met Jesus Christ and discovered that what he thought were assets were really liabilities (Phil 3). It was through his own personal suffering that Paul discovered that his spiritual strength was the result of personal weakness (2 Cor 12:7-10). Strength that knows itself to be strength is weakness, but weakness that knows itself to be weakness becomes strength.

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The Corinthians were proud of their spiritual achievements. The factions in the church were proud of their human leaders and favorite preachers. But all of this was only weakness. There is strength only when God gets the glory. 'My strength is made perfect in weakness" (2 Cor 12:9).

Honorable - despised (vv. 10 c-13). This was the crux of the whole matter the Christians in Corinth wanted the honor that comes from men, not the honor that comes from God. They were trying to "borrow" glory by associating themselves with "great men." Paul answered, "If you associate with us, you had better be ready for suffering. We apostles are not held in honor - we are despised!"

Paul then described the privations and sufferings that he had to endure as a servant of God. The fact that he worked with his own hands as a tentmaker would have lowered him in the eyes of many, because the Greeks despised manual labor.

Paul also described how he responded to the way people treated him; and this, in itself, helped to make him great. What life does to us depends on what life finds in us. When Paul was reviled, he blessed - just as Jesus commanded (Matt 5:44). When persecuted, he endured it by the grace of God and did not retaliate. When he was slandered, Paul tried to conciliate. In all things, he sought to respond in love.

What was the result? Men treated him "as the filth of the world ... the off scouring of all things" (1 Cor 4:13). "Away with such a fellow from the earth! For it is not fit that he should live!" (Acts 22:22) Paul and the other apostles were treated just as their Lord was treated; but God vindicated them and brought glory to His name.

Faithfulness in service and humbleness of mind: these are two important characteristics of a minister of Jesus Christ. He must be willing to work and willing to suffer. It is one thing to be faithful and quite another to be popular. But there is a third characteristic that helps to balance the others.(From The Bible Exposition Commentary. Copyright (c) 1989 by SP Publications, Inc. All rights reserved.)

CHAPTER FOUR

1 Cor 4:7Maketh thee to differ se (NT: 4571) diakrinei (NT: 1252). Distinguishes thee, separates thee. Diakrinoo (NT: 1252) means to sift or separate between dia (NT: 1223) as in Acts 15:9 (which see) where metaxu (NT: 3342) is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired.

Which thou didst not receive ho (NT: 3588) ouk (NT: 3756) elabes (NT: 2983). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out.

Dost thou glory kauchasai (NT: 2744). The original second person singular middle ending [-sai] is here preserved with variable vowel contraction, [kauchaesai] = kauchasai (NT: 2744) (Robertson, Grammar, p. 341). Paul is fond of this old and bold verb for boasting.

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As if thou hadst not received it hoos (NT: 5613) mee (NT: 3361) laboon (NT: 2983). This neat participial clause (second aorist active of lambanoo (NT: 2983)) with hoos (NT: 5613) (assumption) and negative mee (NT: 3361) punctures effectually the inflated bag of false pride.

What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of Paul's writings, and especially of this verse and of Rom 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

A LESSON ON HOW TO INVESTAGATE A WORD.

1. 1 Corinthians 4:7 ‘why dost thou glory.’ #27442. In Strong’s Concordance it states, kauchaomai, meaning to boast, glory, joy or rejoice.3. Looking in the #2744 in a Greek Dictionary we find.

Kaucháomai, kaúch¢ma, kaúch¢sis TO BOAST

A. Greek Usage. The meaning of this group is "to boast," "boasting," usually in a bad sense, so that we find warnings against it in the philosophers and satirists.

1. Paul. a. The Basic Christian Attitude. Paul, who almost exclusively uses the group in the NT, opposes to self-assured boasting the appropriate attitude of faith which is made possible and demanded by Christ. Faith precludes boasting (Rom 3:27); Abraham, the father of faith, has nothing to boast about before God (4:2).

The valid boasting of Judaism has become a false boasting in the law (2:17, 23). Our only legitimate boasting is in Christ (5:11), who has negated all the greatness of both Jews and Gentiles (1 Cor 1:18 ff.). Believers, boasting in Christ alone (Phil 3:3), have left off all self-boasting (3:7 ff.).

CHAPTER FOUR

They glory only in the cross (Gal 6:14). On this basis, by God's grace, they may stand before God, yet only as recipients of the divine gift (1 Cor 3:21; 4:7). Paradoxically, then, believers may glory in their sufferings, not because they are ascetic achievements, but because the power of God is manifested in them (2 Cor 11:23 ff.; 12:9; 4:10-11), so that, rejoicing in them, they rejoice also in the hope of God's glory (Rom 5:2).

b. Apostolic Self-Boasting. Rejection of self-boasting does not exclude for Paul a valid boasting in his apostolic work (2 Cor 7:4,14 etc.), partly because this expresses trust in the churches, but chiefly because what he does rests on what Christ does through him (Rom 15:17-18; 1 Cor 15:10). Thus the work depends on grace rather than merit, and the boasting is only within the assigned limits of the work (2 Cor 10:13) and is not by comparison with the work of others (10:12 ff.).

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Paul can commend himself only because God commends him, and he measures himself only by his own commission (2:14-7:4). We are not even to measure ourselves against unbelieving Israel (Rom 11:18 ff.) but to boast only on the basis of self-scrutiny (Gal 6:4). Boasting will then be an occasion for thanksgiving and joy, since it will be acknowledgment of God's grace.

In this sense Paul finds his glory in the churches (1 Thess 2:19-20). Indeed, he himself should be the boast of these churches (2 Cor 1:14), for his work strengthens their faith and they thus have greater cause to glory in Christ (Phil 1:26).

The fact that all is by grace explains why it is that for Paul refusal of the right to support is paradoxically an occasion for boasting (1 Cor 9:15-16); this right has no basis in human achievement. At the same time, Corinthian resistance to Paul's valid authority as an apostle forces him into self-boasting, not in his own cause, but in Christ's (2 Cor 10:8 ff.).

He recognizes that this is foolish (11:16), and when he has listed all his natural advantages (11:22), he switches quickly to a listing of his sufferings (11:23 ff.). If he goes on to speak of visions and revelations (12:1 ff.), he does not pursue this theme. Instead, he returns at once to the theme of weakness (12:5 ff.). He finally closes the discussion with the statement that, while he is not in fact inferior to others, this is all folly, for in himself he is nothing (12:11). (From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B. Eerdmans Publishing Company. All rights reserved.)

4. So now you have a greater understanding of the Greek word kauchaomai [to boast] and that is how you go from a verse to a word to a concordance to a dictionary for the process of learning. Paul the Learner.

[3.] Ver. 7. "For who maketh thee to differ? For what hast thou which thou didst not receive?"

From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? Any inquiry proceeded? Any essay? Any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright.

CHAPTER FOUR

But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, "thou hast it:" and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast.

For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence.

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Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver's.

What if thou didst receive it? Thou receives it of him. And if thou receives of him, it was not thine which thou receives: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, "Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

[4.] Thus having, you see, made good his argument by concession, (kata\ sundromh\n.) he indicates that they have their deficiencies; and those not a few: and saith, "In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute."

And in the beginning he did but hint at this, saying, "I could not speak unto you as unto spiritual:" and, "I determined to know nothing among you, save Jesus Christ and Him crucified." But here he doth it in a way to abash them, saying,(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:8Already are ye filled? eedee (NT: 2235) kekoresmenoi (NT: 2880) Este (NT: 2075)?)]. Perfect passive indicative, state of completion, of korennumi (NT: 2880), an old Greek verb, to satiate, to satisfy. The only other example in the New Testament is Acts 27:38 which see. Paul may refer to Deut 31:20; 32:15. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also.

Already ye are become rich eedee (NT: 2235) eplouteesate (NT: 4147). Note change to ingressive aorist indicative of plouteoo (NT: 4147), an old verb, to be rich (cf. 2 Cor 8:9). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke 22:29 f; 1 Thess 2:12; 2 Tim 2:12).

CHAPTER FOUR SECTION TWO

Ye have reigned without us chooris (NT: 5565) heemoon (NT: 2257) ebasileusate (NT: 936). Withering sarcasm. Ye became kings without our company. Some think that Paul as in 1 Cor 3:21 is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas.

I would that ye did reign kai (NT: 2532) ofelon (NT: 3785) ge (NT: 1065) ebasileusate (NT: 936). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by ofelon (NT: 3785) and the aorist indicative instead of ei (NT: 1487) gar

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(NT: 1063) and the aorist indicative (the ancient idiom). See Robertson, Grammar, p. 1003, for the construction with particle ofelon (NT: 3785) (an unaugmented second aorist form).

That we also might reign with you hina (NT: 2443) kai (NT: 2532) heemeis (NT: 2249) humin (NT: 5213) sumbasileusoomen (NT: 4821). Ironical contrast to chooris (NT: 5565) heemoon (NT: 2257) ebasileusate (NT: 936), just before. Associative instrumental case of humin (NT: 5213) after [sun-].(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 8. "Already ye are filled, already ye are rich:" that is, ye want nothing henceforth; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers.

"Already ye are filled." And well saith he "already;" pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore in mockery that he said to them, "So quickly have ye come to the end;" which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be "full" with a little betokens a feeble soul; and from a little to imagine one's self "rich," a sick and miserable one.

For piety is an insatiable thing; and it argues a childish mind to imagine from just the beginnings that you have obtained the whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end.

Then also by means of what followeth he puts them yet more out of countenance; for having said, "Already ye are full," he added, "ye are become rich, ye have reigned without us: yea and I would to God ye did reign, that we also might reign with you." Full of great austerity is the speech: which is why it comes last, being introduced by him after that abundance of reproof.

For then is our admonition respected and easily received, when after our accusations we introduce our humiliating expressions, (ta\ eu)treptika\ r)h/mata.) For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought.

It being certain that this more than anything else is the admirable quality of those arguments which appeal to our sense of shame, that they possess two contrary advantages. On the one hand, one cuts deeper than by open invective: on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience.

CHAPTER FOUR

[5.] "Ye have reigned without us." Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves (to\ a)sunei/dhton.) Is pointed out, and their great inconsideration.

For what he saith is this: "In labors indeed," saith he, "all things are common both to us and to you, but in the rewards and the crowns ye are first. Not that I say this in vexation:" wherefore he added also, "I would indeed that ye did reign:" then, lest there should seem to be some irony, he added, "that we also

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might reign with you;" for, saith he, we also should be in possession (e)pitu/xoimen, MS. Reg., e)pitu/xwmen Edd.) Of these blessings.

Dost thou see how he shows in himself all at once his severity and his care over them and his self-denying mind? Dost thou see how he takes down their pride?(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:9Hath set forth us the apostles last heemas (NT: 2248) tous (NT: 3588) apostolous (NT: 652) eschatous (NT: 2078) apedeixen (NT: 584). The first aorist active indicative of apodeiknumi (NT: 584), an old verb, to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2 Thess 2:4) for gladiatorial show as in etheeriomacheesa (NT: 2341) (1 Cor 15:32). In this grand pageant Paul and other apostles come last eschatous (NT: 2078), predicate accusative after apedeixen (NT: 584) as a grand finale.

As men doomed to die hoos (NT: 5613) epithanatious (NT: 1935). A late word, here alone in the New Testament. The Septuagint (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (A.R. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say morituri salutamus. All this in violent contrast to the kingly Messianic pretensions of the Corinthians.

A spectacle theatron (NT: 2302). Compare Heb 11:33-40. The word, like our theater, means the place of the show (Acts 19:29, 31). Then, it means the spectacle shown there [theama or thea (NT: 2299), and, as here, the man exhibited as the show like the verb theatrizomenoi (NT: 2301), made a spectacle (Heb 10:33).

Sometimes it refers to the spectators [theatai] like our "house" for the audience. Here the spectators include "the world, both to angels and men" too (NT: 3588) kosmoo (NT: 2889) kai (NT: 2532) angelois (NT: 32) kai (NT: 2532) anthroopois (NT: 444), dative case of personal interest.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

‘For I think God has placed us, the apostles, last as if we were condemned to death; we have become a spectacle to the world and to angels and to men.’ 1 Corinthians 4:9 Peshitta

CHAPTER FOUR

Ver. 9. "For I think that God hath set forth us the Apostles last of all, as men doomed to death."

There is great depth of meaning and severity implied again in his saying, "us:" and not even with this was he satisfied, but added also his dignity, hitting them vehemently: "us the Apostles;" who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life.

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These "He hath set forth last, as doomed to death," that is, as condemned. For since he had said, "That we also might reign with you," and by that expression had relaxed his vehemence in order not to dispirit them; he takes it up again with greater gravity, and saith, "For I think that God hath set forth us the Apostles last, as men doomed to death."

"For according to what I see” saith he, "and from what ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But ye have already a kingdom and honors and great rewards in your fancy."

And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, "We are 'last,’” but, "God made us last;" nor was he satisfied with saying, "last," but he added also, "doomed to death:" to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them.

Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shows himself honorable and makes himself great; by these he now puts them to shame, calling himself "condemned." Of so great consequence is it to do all things at the befitting season. By "doomed to death," in this place he means "condemned," and deserving of ten thousand deaths.

[6.] "For we are made a spectacle unto the world, and to angels, and to men."

What means, "We are become a spectacle unto the world?" "Not in a single corner nor yet in a small part of the world suffer we these things," saith he; "but every where and before all." But what means, "Unto angels?" It is possible to "become a spectacle unto men," but not so unto angels, when the things done are ordinary.

But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness.

For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves.

CHAPTER FOUR

For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set (me/ga qe/atron ka/qhtai.)(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

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1 Cor 4:10We ... you heemeis (NT: 2249) ... humeis (NT: 5210). Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanor, and worldly position" (Robertson and Plummer). The apostles were fools for Christ's sake (2 Cor 4:11; Phil 3:7). They made "union with Christ the basis of worldly wisdom" (ROBERTSON).

There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. Endoxos (NT: 1741), illustrious, is one of the 103 words found only in Luke and Paul in the New Testament. Notion of display and splendour.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 10. "We are fools for Christ's sake, but ye are wise in Christ."

Again, this also he spake in a way to abash them; implying that it is impossible for these contraries to agree; neither can things so distant from one another concur. "For how can it be," saith he, "that you should be wise, but we fools in the things relating to Christ?"

That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others enjoying honor and looked up to by many as a wise and prudent kind of people; it gives him occasion to speak thus: as if he had said, "How can it be that they who preach such things should be looked upon as practically engaged in their contraries?"

"We are weak, but ye are strong." That is, we are driven about and persecuted; but ye enjoy security and are much waited upon; howbeit the nature of the Gospel endured it not.

"We are despised, but ye are honorable." Here he sitteth himself against the noble and those who plumed themselves upon external advantages.

"Even unto this present hour we both hunger, and thirst, and axe naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands." That is, "It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only."

Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle.(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FOUR


1 Cor 4:10.

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"We are fools for Christ's sake:" (For it is necessary from this point to resume our discourse :) "but ye are wise in Christ: we are weak, but ye are strong: ye have glory, but we have dishonor."

Having filled his speech with much severity which conveys a sharper blow than any direct charge and having said, "Ye have reigned without us;" and "God hath set forth us last, as men doomed to death" he shows by what comes next how they are "doomed to death;" saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:" which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration.

Desiring therefore to take down their self-conceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, "Ye have reigned without us." As if he had said, "My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering. If however it be not so; if this rather be the time of remuneration: then as far as I see," (but this he saith in irony,). "

Ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things."

Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles; their dangers and their indignities, not their honors and glories. For these, not the other, is what the Gospel requires. But to this effect he speaks not directly, not to shew himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke.

For if he had introduced his address in a direct manner, he would have spoken thus; "Ye err, and are beguiled, and have swerved far from the Apostolical mode of instruction. For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and dishonor; which indeed is our state: whereas you are in the contrary case."

But thus might his expressions have offended them yet more, as containing but praises of the Apostles; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness. Wherefore he conducts not his statement in this way, but in another, more striking but less offensive; and this is why he proceeds with his address as follows.

Saying ironically, "But ye are strong and honorable;" since, if he had not used irony, he would have spoken to this effect; "It is not possible that one man should be esteemed foolish, and another wise; one strong, and another weak; the Gospel requiring both the one and the other. For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say. CHAPTER FOUR

But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers. If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships." If this be too bad for anyone to say, it remains for you to make our condition your object.

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(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:11Even unto this present hour achri (NT: 891) tees (NT: 3588) arti (NT: 737) hooras (NT: 5610). Arti (NT: 737) (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 1 Cor 4:11-13 give a graphic picture of Paul's condition in Ephesus when he is writing this epistle.

We hunger peinoomen (NT:3983), we thirst dipsoomen (NT:1372), are naked gumniteuomen (NT:1130), a late verb for scant clothing from [gumneetees], are buffeted kolafizometha (NT:2852), to strike a blow with the fist from [kolafos] and one of the few New Testament and ecclesiastical words and see the note at Matt 26:67, have no certain dwelling place astatoumen (NT:790) from [astatos], strolling about and only here except Anthol. Pal. and Aquila in Isa 58:7. Field in Notes, p. 170 renders 1 Cor 4:11 "and are vagabonds" or spiritual hobos.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[2.] And "let no one," saith he, "think that I speak only of the past:"

Ver. 11. "Even unto this present hour we both hunger and thirst and are naked." Seest thou that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall.

"And hunger;" against the luxurious. "And are buffeted;" against those who are puffed up. "And have no certain dwelling-place;" for we are driven about. "And are naked;" against the rich.

1 Cor 4:12We toil kopioomen (NT: 2872). A common late verb for weariness in toil (Luke 5:5), working with our own hands ergazomenoi (NT: 2038) tais (NT: 3588) idiais (NT: 2398) chersin (NT: 5495) instrumental case chersin (NT: 5495) and not simply for himself but also for Aquila and Priscilla as he explains in Acts 20:34. This personal touch gives color to the outline. Paul alludes to this fact often (1 Thess 2:9; 2 Thess 3:8; 1 Cor 9:6; 2 Cor 11:7). "Greeks despised manual labor; Paul glories in it" (Robertson and Plummer). Compare Deissmann, Light, etc., p. 317.

Being reviled we bless loidoroumenoi (NT: 3058) eulogoumen (NT: 2127). Almost the language of Peter about Jesus (1 Peter 2:23) in harmony with the words of Jesus in Matt 5:44; Luke 6:27.

Being persecuted we endure diookomenoi (NT: 1377) anechometha (NT: 430). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in 2 Cor 4:7-10; 6:3-10 for an interpretation of his language here.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

CHAPTER FOUR

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Ver. 12. "And labor;" now against the false apostles who endure neither toil nor peril, while they themselves receive the fruits. "But not so are we," saith he: "but together with our perils from without, we also strain ourselves to the utmost with perpetual labor.

And what is still more, no one can say that we fret at these things, for the contrary is our requital to them that so deal with us: this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation. But we so far from desponding are full of exultation. And a sure proof of this is our requiting with the contrary those who do us wrong."

Now as to the fact that so they did, hear what follows.

[Ver. 12, 13.] "Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world." This is the meaning of "fools for Christ's sake." For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak.

And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? "We are made the filth," not, "of your city," but, "of the world." And again, "the off-scouring of all men;" not of you alone, but of all.

As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward.

"The off scouring of all men, even until now." This is a vigorous blow which he gave at the end, "of all men;" "not of the persecutors only," saith he, "but of those also for whom we suffer these things: Oh greatly am I obliged to them." It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, (plh=cai) that he who hath innumerable complaints to make should even salute them.

And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that affect one produces not so well by reproach as by silence,(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:13Being defamed we entreat dusfeemoumenoi (NT: 1425 a) parakaloumen (NT: 3870). The participle dusfeemoumenoi (NT: 1425 a) is an old verb (in 1 Macc. 7:41) to use ill, from dusfeemos (NT: 1426), but occurs here only in the New Testament. Paul is opening his very heart now after the keen irony above.

CHAPTER FOUR27


As the filth of the world hoos (NT: 5613) perikatharmata (NT: 4027) tou (NT: 3588) kosmou (NT: 2889). Literally, sweepings, rinsings, cleansings around, dust from the floor, from [perikathairoo], to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the New Testament and only twice elsewhere. [Katharma] was the refuse of a sacrifice.

In Prov 21:18 perikatharma (NT: 4027) occurs for the scapegoat. The other example is Epictetus iii. 22, 78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods.

One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms Christiani ad leones. At any rate in 1 Cor 15:32 Paul says "I fought with wild beasts" and in 2 Cor 1:9 "I had the answer of death."

Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in Acts 19:23-41 under the influence of Demetrius and the craftsmen.

The off scouring of all things pantoon (NT: 3956) peripseema (NT: 4067). A late word, here only in the New Testament, though in Tob. 5:18. the word was used in a formula at Athens when victims were flung into the sea, peripseema (NT: 4067) heemoon (NT: 2257) genou (NT: 1096) (Became a peripseema (NT: 4067) for us), in the sense of expiation.

The word merely means scraping around from [peripsaoo], off scrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with perikatharmata (NT: 4027).(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

‘Let not my son cling [to mon]ey, but [let it be] as r[ubbish compared to our child.’ Tobit 5:19 Dead Sea Scrolls Bible.

1 Cor 4:14-2114 Paul's Paternal Care

I do not write these things to shame you, but as my beloved children I warn you. 15 For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. 16 Therefore I urge you, imitate me. 17 For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church.

18 Now some are puffed up, as though I were not coming to you. 19 But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power. 20 For the kingdom of God is not in word but in power. 21 What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness? NKJV

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CHAPTER FOUR

Tenderness - The Father (1 Cor. 4:14-21)Paul had already compared the local church to a family (1 Cor 3:1-4). But now the emphasis is on the minister as a "spiritual father." In none of his letters did Paul ever call himself "father." He was mindful of the Lord teaching in Matt 23:8-12. But in comparing himself to a "spiritual father," Paul reminded the church of the important ministries he had performed on their behalf.

First, Paul had founded the family (vv. 14-15). The Corinthians were Paul's beloved children in the faith. Whenever we share the Gospel with someone and have the joy of leading him to faith in Christ, we become a "spiritual parent" in his life. This does not give us any special authority over his faith (2 Cor 1:24), but it does create a special relationship that God can use to help him grow. The local church is God's family for helping the newborn Christians develop.

It is important to note that Paul did not take the "credit" for their conversion. Their spiritual birth was in Christ and through the Gospel.

Sinners are born again through the ministry of the Spirit of God and the Word of God (John 3:6; 1 Peter 1:23-25). Paul was the "father" who stood by and assisted at their birth.

A child may have many guardians and teachers, but he can have only one father. He has a special relationship to his father that must not be preempted by anyone else. There had been no church in Corinth before Paul came, so that even the second-generation believers in the church were the results of Paul's effective ministry.

Paul founded the church and Apollos followed him and taught the people. In some way that is not made clear in the Scriptures, Peter also ministered at Corinth. (Perhaps he had not been there personally, but other teachers from Jerusalem had ministered in Corinth as "representatives" of Peter.) God's children need the ministry of different teachers, but they must never forget the "spiritual father" who brought them to Christ.

Second, Paul was an example to the family (vv. 16-17). Children have a way of imitating their parents, either for good or for ill. Researchers tell us that teenagers learn to drink at home and not from their peers. My guess is that other bad habits are learned the same way.

The word followers literally are "mimics." Paul gave the same admonition in Phil 3:17, but we must not think that he was exalting himself little children learn first by example, then by explanation. When Paul pastured the church in Corinth, he set the example before them in love, devotion to Christ sacrifice, and service. "Be ye followers of me, even as I also am of Christ" (1 Cor 11:1). Paul was a good example because he was following the greatest Example of all, Jesus Christ.

But Paul was also a good teacher. It takes both example and instruction to bring a child to maturity. Paul sent Timothy (also one of his spiritual children) to remind the church of the doctrines and practices that Paul always taught. Timothy did not carry the letter to the church (1 Cor 16:10), but apparently went ahead to prepare the way for the letter.

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CHAPTER FOUR

God does not have one standard for one church and a different standard for another church. He may work out His will in different ways (Phil 2:12-13), but the basic doctrines and principles are the same. Because churches have gotten away from God's wisdom and have substituted man's wisdom, we have serious doctrinal differences among various churches. Men have gone beyond "that which is written" (1 Cor 4:6) and this has brought division into the church.

Third, Paul was faithful to discipline the family (vv. 18-21). A child's will must be broken, but not destroyed. Until a colt is broken, it is dangerous and useless; but once it learns to obey, it becomes gentle and useful. Pride is a terrible thing in the Christian life and in the church. The yeast of sin (leaven, 1 Cor 5:6-8) had made the Corinthians "puffed up," even to the point of saying, "Paul will not come to us! His bark is worse than his bite!" (2 Cor 10:8-11)

Paul had been patient with their disobedience, but now he warned them that the time had come for discipline. Paul was not like the tolerant modern mother who shouted at her spoiled son, "This is the last time Fin going to tell you for the last time!"

A faithful parent must discipline his children. It is not enough to teach them and be an example before them; he must also punish them when they rebel and refuse to obey. Paul would have preferred to come with meekness and deal with their sins in a gentle manner, but their own attitude made this difficult. They were puffed up - and even proud of their disobedience! (1 Cor 5:1-2)

The contrast in this paragraph is between speech and Power, words and deeds. The arrogant Corinthians had no problem "talking big," the way children often will do; but they could not back up their talk with their "walk." Their religion was only in words. Paul was prepared to back up his "talk" with power, with deeds that would reveal their sins and God's holiness.

This section prepared the way for the next two chapters that deal with discipline in the local church. There was much sin in the Corinthian congregation and Paul was prepared to deal with it He had already written them a letter about the matter (1 Cor 5:9), but the congregation had not obeyed him. It was then that some of the more spiritual members contacted Paul (1 Cor 1:11; 16:17) and shared the burdens with him. Some of the church leaders had written Paul for counsel (1 Cor 7:1), and Paul prayed that they might obey the counsel he wrote to them.

1 Cor 4:18-21It is a principle of life that those who will not govern themselves must be governed. Insurance companies and medical authorities urge drivers to wear seat belts, but many of them refuse. So the government must pass a law requiring drivers to wear seat belts. If you fail to obey, you will be punished.

Paul gave the Corinthian church opportunity to set their household in order. In the following chapters, he explains how the local church ought to be governed in the will of God. Unfortunately, the church did not immediately obey. Paul had to make a quick visit to Corinth and his experience during that visit was very painful (2 Cor 2:1; 12:14; 13:1). He then had to write them a very strong letter (1 Cor 7:8-12); possibly it was carried by Titus.

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CHAPTER FOUR

To the glory of God, the matters did get settled for the most part. There was still some "mopping up" to do (2 Cor 12:20-13:5), but the crisis was now over.

It is not an easy thing to be a minister of Jesus Christ. As a steward, you must be faithful to your Master no matter what men may say to you or do to you. You will be treated as refuse by the people of the world. Your own spiritual children may break your heart and have to be disciplined.

God's faithful servants deserve our love, respect, obedience, and prayer support.(From The Bible Exposition Commentary. Copyright (c) 1989 by SP Publications, Inc. All rights reserved.)

1 Cor 4:14To shame you entrepoon (NT: 1788). Literally, shaming you (present active participle of entrepoo (NT: 1788)), an old verb, to turn one on himself either middle or with reflexive pronoun and active, but the reflexive heautois (NT: 1438) is not expressed here. See the note at 2 Thess 3:14. The harsh tone has suddenly changed.

To admonish nouthetoon (NT: 3560). Literally, admonishing (present active participle of noutheteoo (NT: 3560)). See the notes at 1 Thess 5:12, 14.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 14. [3.] Then since he saw that the blow could not well be borne, he speedily heals it; saying, "I write not these things to shame you, but to admonish you as my beloved children." "For not as abashing you," saith he, "do I speak these things."

The very thing which by his words he had done, this he says he had not done: rather he allows that he had done it, not however with an evil and spiteful mind. Why, this mode of soothing is the very best, if we should say what we have to say and add the apology from our motive. For not to speak was impossible, since they would have remained uncorrected: on the other hand, after he had spoken, to leave the wound untended, were hard.

Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound. Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction.

However, even here also is great severity, and a strong appeal to their sense of shame, (e)ntroph/) in that he said not, "As a master" nor yet "as an apostle," nor yet "as having you for my disciples; (which had well suited his claims on them;) but, "as my beloved children admonish you.

And not simply, children; but, "longed after." "Forgive me," saith he. "If anything disagreeable has been said, it all proceeds of love." And he said not, "I rebuke" but "I admonish." Now, who would not bear with a father in grief, and in the act of giving good advice? Wherefore he did not say this before, but after he had given the blow.

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CHAPTER FOUR"What then?" some might say; "Do not other teachers spare us?" "I say not so, but, they carry not their forbearance so far." This however he spake not out at once, but by their professions and titles gave indication of it; "Tutor" and "Father" being the terms which he employs.(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:15For though ye should have ean (NT: 1437) gar (NT: 1063) echeete (NT: 2192). Third-class condition undetermined, but with prospect of being determined ean (NT: 1437) and present subjunctive), "for if ye have."

Tutors paidagoogous (NT: 3807). This old word pais (NT: 3816), boy, [agoogos], leader, was used for the guide or attendant of the child who took him to school as in Gal 3:24 (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, Vocabulary) illustrate both aspects of the pedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two New Testament examples of the common word.

I begot you humas (NT: 5209) egenneesa (NT: 1080). Paul is their spiritual father in Christ, while Apollos and the rest are their tutors in Christ.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 15. [4.] "For though," saith he, "ye have ten thousand tutors in Christ, yet have ye not many fathers." He is not here setting forth his dignity, but the exceeding greatness of his love. Thus neither did he wound the other teachers: since he adds the clause, "in Christ:" but rather soothed them, designating not as parasites but as tutors those among them who were zealous and patient of labor: and also manifested his own anxious care of them.

On this account he said not, "Yet not many masters," but, "not many fathers." So little was it his object to set down any name of dignity, or to argue that of him they had received the greater benefit: but granting to the others the great pains they had taken for the Corinthians, (for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word Father.

And he saith not merely, No one loves you so much; a statement which admired not of being called in question; but he also brings forward a real fact. What then is this? "For in Christ Jesus I begat you through the Gospel. In Christ Jesus." Not unto myself do I impute this. Again, he strikes at those who gave their own names to their teaching. For "ye," saith he, "are the seal of mine Apostleship." And again, "I planted:" and in this place, "I begat." He said not, "I preached the word," but, "I begat;" using the words of natural relationship. (toi=$ th=$ fu/sew$ o)no/masi)

For his one care at the moment was, to shew forth the love which he had for them. "For they indeed received you from me, and led you on; but that you are believers at all came to pass through me." Thus,

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because he had said, "as children;" lest you should suppose that the expression was flattery he produces also the matter of fact.(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FOUR

1 Cor 4:16Be ye imitators of me mimeetai (NT: 3402) mou (NT: 3450) ginesthe (NT: 1096). "Keep on becoming (present middle imperative) imitators of me (objective genitive)." Mimeetees (NT: 3402) is an old word from mimeomai (NT: 3401), to copy, to mimic [mimos]. Paul stands for his rights as their spiritual father against the pretensions of the Judaizers who have turned them against him by the use of the names of Apollos and Cephas.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 16. [5.] "I beseech you, be ye imitators of me, as I also am of Christ." (ka/qw$ ka)gw\ Xristou=, omitted in our version: the Vulgate has it, see c. 11:1.) Astonishing! How great is our teacher's boldness of speech! How highly finished the image, when he can even exhort others hereunto!

Not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, "Tell me not, 'I am not able to imitate thee. Thou art a Teacher, and a great one.' For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him."

On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, "Be ye imitators of God," is his word. (Eph 5:1) But in this place, since his discourse was addressed to weak persons, he puts himself in by the way.

And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies the original model.

Let us see then in what way he followed Christ: for this imitation needs not time and art, but a steady purpose alone. Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times. But to copy him we are enabled by hearing alone.

Will you then that we bring the tablet before you and sketch out for you Paul's manner of life? Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise.

Did you utter applause here? Nay, not here is the time for plaudits; but in what follows: for applauding, I say, and for imitating too: for so far we have but the material which is common to all without exception: inasmuch as soul differs not from soul in regard of its being a soul: but the purpose of heart shows the difference.

For what could be more "beautiful" than these "feet" which visited the whole earth under the sun? This same "beauty" the prophet also from of old proclaimed, saying, (Isaiah 102:7) "How beautiful are the feet of them that preach the Gospel of peace!" Hast thou seen how fair the feet are?

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Wilt thou see the bosom too? Come, let me shew thee this also, and thou shalt behold it far more splendid than these beautiful, yea even than the bosom itself of the ancient lawgiver. For Moses indeed carried tablets of stone: but this man within him had Christ Himself: it was the very image of the King which he bore.

CHAPTER FOUR

For this cause he was more awful than the Mercy Seat and the Cherubim. For no such voice went out from them as from hence; but from them it talked with men chiefly about things of sense, from the tongue of Paul on the other hand about the things above the heavens. Again, from the Mercy Seat it spake oracles to the Jews alone; but from hence to the whole world: and there it was by things without life; but here by a soul instinct with virtue.

Wherefore also he himself when bound with his chain kept exclaiming, (2 Tim 2:9) "The word of God is not bound." Thus continually by means of that tongue was It sending forth its rays. And no fear, no danger made that bosom gloomy. Perhaps the bosom seems to outdo the feet; however, both they as feet are beautiful, and this as a bosom.

Wilt thou see also the belly with its proper beauty? Hear what he saith about it, (ch. 8:13.) "If meat makes my brother to stumble, I will eat no flesh while the world standeth: (Rom 14:21) It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbles, or is offended, or is made weak: (ch. 6:13) Meats for the belly and the belly for meats."

Once even a viper (Acts 28:3 and Acts 28:5) reverenced those hands: for they were the hands of a human being no longer; and therefore it did not even fasten on them.

And wilt thou see also the back, resembling as it does the other members? Hear what he saith about this also. (2 Cor 11:24 and 2 Cor 11:25) "Five times I received of the Jews forty stripes save one; thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep."(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:17Have I sent epempsa (NT: 3992). First aorist active indicative. Probably Timothy had already gone as seems clear from 16:10 f. Apparently, Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Acts 19:22). Probably also Titus was then dispatched to Corinth, also before the uproar.

In every church en (NT: 1722) pasee (NT: 3956) ekkleesia (NT: 1577). Paul expects his teachings and practices to be followed in every church (1 Cor 14:33). Note his language here "my ways those in Christ Jesus." Timothy as Paul's spokesman will remind anamneesei (NT: 363) the Corinthians of Paul's teachings.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)


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1 Cor 4:17.For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which be in Christ Jesus.

CHAPTER FOUR

Consider here also, I entreat, the noble soul, the soul more glowing and keener than fire: how he was indeed especially desirous to be present himself with the Corinthians, thus distempered and broken into parties. For he knew well what a help to the disciples his presence was and what a mischief his absence.

And the former he declared in the Epistle to the Philippians, saying, (Phil 2:12 kai\ om. in rec. text.) "Not as in my presence only, but also now much more in my absence, work out your own salvation with fear and trembling." The latter he signifies in this Epistle, saying, (ver. 18.) "Now some are puffed up, as though I were not coming to you; but I will come."

He was urgent, it seems, and desirous to be present himself. But as this was not possible for a time, he corrects them by the promise of his appearance; and not this only, but also by the sending of his disciple. "For this," he saith, "I have sent unto you Timothy." "For this cause:" how is that? "Because I care for you as for children, and as having begotten you."

And the message is accompanied with a recommendation of his person: "Who is my beloved and faithful child in the Lord." Now this he said, both to shew his love of him, and to prepare them to look on him with respect. And not simply "faithful," but, "in the Lord;" that is, in the things pertaining to the Lord. Now if in worldly things it is high praise for a man to be faithful, much more in things spiritual.(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:18Some are puffed up efusiootheesan (NT: 5448). First aorist (effective) passive indicative of fusiooo (NT: 5448) which see the note at 1 Cor 4:6.

As though I were not coming to you hoos (NT: 5613) mee (NT: 3361) erchomenou (NT: 2064) mou (NT: 3450) pros (NT: 4314) humas (NT: 5209). Genitive absolute with particle (assuming it as so) with mee (NT: 3361) as negative.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 18. "Now some are puffed up, as though I were not coming unto you." For there he glances both at them and at certain others, casting down their high-mindedness: since the love of preeminence is in fault, when men abuse the absence of their teacher for their own self-will.

For when he addresses himself unto the people, observe how he does it by way of appeal to their sense of shame; when unto the originators of the mischief, his manner is more vehement. Thus unto the

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former he saith, "We are the off scouring of all:" and soothing them he saith, "Not to shame you I write these things;" but to the latter, "Now as though I were not coming to you, some are puffed up;" showing that their self-will argued a childish turn of mind. For so boys in the absence of their master wax more negligent.

CHAPTER FOUR

This then is one thing here indicated; and another is that his presence was sufficient for their correction. For as the presence of a lion makes all living creatures shrink away, so also does that of Paul the corrupters of the Church.(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 4:19If the Lord will ean (NT: 1437) ho (NT: 3588) kurios (NT: 2962) theleesee (NT: 2309). Third-class condition. See James 4:15; Acts 18:21; 1 Cor 16:7 for the use of this phrase. It should represent one's constant attitude, though not always to be spoken aloud.

But the power alla (NT: 235) teen (NT: 3588) dunamin (NT: 1411). The puffed up Judaizers did a deal of talking in Paul's absence. He will come and will know their real strength. 2 Corinthians gives many evidences of Paul's sensitiveness to their talk about his inconsistencies and cowardice (in particular 2 Cor 1; 2; 10; 11; 12; 13). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.

1 Cor 4:21With a rod en (NT: 1722) rabdoo (NT: 4464). The so-called instrumental use of en (NT: 1722) like the Hebrew (1 Sam 17:43). The shepherd leaned on his rod, staff, walking stick. The pedagogue had his rod also.

Shall I come? Elthoo (NT: 2064) ;)]. Deliberative subjunctive. Paul gives them the choice. They can have him as their spiritual father or as their pedagogue with a rod.(From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 19. And therefore he goes on, "But I will come to you shortly, if the Lord will." Now to say this only would seem to be mere threatening. But to promise himself and demand from them the requisite proof by actions also; this was a course for a truly high spirit. Accordingly he added this too, saying,

"And I will know, not the word of them which are puffed up, but the power." For not from any Excellencies of their own but from their teacher's absence, this self-will arose. Which again itself was a mark of a scornful mind towards him.

And this is why, having said, "I have sent Timothy," he did not at once add, "I will come;" but waited until he had brought his charge against them of being "puffed up:" after that he saith, "I will come." Since, had he put it before the charge, it would rather have been an apology for himself as not having

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been deficient, instead of a threat; nor even so (ou%tw$ so the King's M S. ou@to$ the rec. text.) would the statement have been convincing. But as it is, placing it after the accusation, he rendered himself such as they would both believe and fear.

Mark also how solid and secure he makes his ground: for he saith not simply, "I will come:" but, "If the Lord will:" and he appoints no set time. For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged. And, lest they should hereupon fall back again, he added, "shortly,"

CHAPTER FOUR

[2.] "And I will know, not the word of them that are puffed up, but the power." He said not, "I will know not the wisdom, nor the signs," but what? "Not the word:" by the term he employs at the same time depressing the one and exalting the other.

And for a while he is setting himself against the generality of them who were countenancing the fornicator. For if he were speaking of him, he would not say, "the power;" but, "the works," the corrupt works which he did.

Now why seeks thou not after "the word?" "Not because I am wanting in word but because all our doings are 'in power.’” As therefore in war success is not for those who talk much but those who affect much; so also in this case, not speakers, but doers have the victory.

"Thou," saith he, "art proud of this fine speaking. Well, if it were a contest and a time for orators, thou mightest reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why art thou puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient?

For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder? But these are what we want now, and by these our cause stands." Whereupon also he adds,

Ver. 20. "For the kingdom of God is not in word, but in power." By signs, saith he, not by fine speaking, we have prevailed: and that our teaching is divine and really announces the Kingdom of Heaven we give the greater proof, namely, our signs which we work by the power of the Spirit.

If those who are now puffed up desire to be some great ones; as soon as I am come, let them shew whether they have any such power. And let me not find them sheltering themselves behind pomp of words: for that kind of art is nothing to us.

[4.] Ver. 21. "What will you? Shall I come unto you with a rod, or in love and a spirit of meekness?"

There is much both of terror and of gentleness in this saying. For to say, "I will know," was the language of one as yet withholding himself: but to say, "What will you? Must I come unto you with a rod?" is the words of one thenceforth ascending the teacher's seat, and from thence holding discourses with them and taking upon him all his authority.

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What means, "With a rod?" With punishment, with vengeance: that is, I will destroy; I will strike with blindness: the kind of thing which Peter did in the case of Sapphira and himself in the case of Elymais the sorcerer.

For henceforth he no longer speaks as bringing himself into a close comparison with the other teachers, but with authority. And in the second Epistle too he appears to say the same, when he writes, "Since ye seek a proof of Christ speaking in me."

CHAPTER FOUR

"Shall I come with a rod, or in love?" What then? To come with a rod, was it not an instance of love? Of love it was surely. But because through his great love he shrinks back in punishing, therefore he so expresses himself.

Further; when he spoke about punishment, he said not, "in a spirit of meekness, but, [simply,] "with a rod:" and yet of that too the Spirit was author. For there is a spirit of meekness, and a spirit of severity.

He doth not, however, choose so to call it, but from its milder aspect (a)po\ tw=n xrhstote/rwn].) And for a like reason also, God, although avenging Himself, has it often affirmed of Him that He is "gracious and long-suffering, and rich in mercy and pity:" but that He is apt to punish, once perhaps or twice, and sparingly, and that upon some urgent cause.

[5.] Consider then the wisdom of Paul; holding the authority in his own hands, he leaves both his and that in the power of others, saying. "What will you?" "The matter is at your disposal."

Wherefore knowing these things, let us choose virtue; to the end that we may both enjoy such pleasure as is here, and may attain unto the blessings which are to come, through the grace and loving-kindness, &c. &c.(from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

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ROMANS - Lakeside Ministrieslakesideministries.com/2ndCovenant/2nd_Cov_Unedited/Corinthian… · Web viewPaul answered the leaders of the various factions in the church when he