Bible Study - 1 Corinthians Chapter 4
Bible Study - 1 Corinthians Chapter 4
| 1 Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God. |
Here Paul changed servant metaphors. In 3:5-9 Paul used the word diakonoi for servant, commonly the servant of a king. This word implies the kind of labor this servant would do. This word was chosen as the name for an office of the first century church, to serve the people in the church in looking after practical and material matters. In modern English we call this a deacon. It is likely that this term was chosen over the others to remind everyone that while they serve the body of the church, they work for the King of Kings, Jesus. Now in this verse Paul used different words for servant that are commonly associated with household service. The first word is translated as servants is huperetas, a more general term for servant. But it often refers to one who has the duties of administering the affairs of another. The second word, steward, is oikonomois and refers to the servant entrusted with managing a household. (This position could be filled by a slave.) This is a position of great trust. Thus Paul referred to himself and his team not as leaders of the church, but as servants of Christ serving His church, and as stewards of the mysteries of God, which is the gospel. The reference to mysteries, musterion in Greek, is not a doctrine of Christianity but a challenge to a false accusation and false doctrine. Greek culture was obsessed with secret knowledge, and believed that such mysteries were the key to eternal life. The Corinthians accused Paul of withholding mysteries because his teaching was primarily on basic Christianity as they as a church weren't ready for higher doctrine. However, while God's knowledge surpasses ours and even what we are capable of knowing, there is no secret knowledge in the hands of any mere human. It is written in scripture for all to see. Salvation is not a secret. |
| 2 In this case, moreover, it is required of stewards that one be found trustworthy. | The qualification for a steward, oikonomois, the servant trusted to manage, is faithfulness. It is not the one who is most successful, skilled, has speaking ability, or knowledge that is trusted to manage the household. It is the one that is trustworthy. The meaning of this metaphor is that what is needed is faithfulness to the gospel, not adding to or taking away from it. |
| 3 But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. |
In other words, Paul was saying, I couldn't care less that you mere humans judge me. I don't even judge myself. To a trustworthy servant it is only the master's judgement that matters. A bad servant reacts with hostility to others pointing out their shortcomings. Their own conscience has already convicted them, and they are reacting out of guilt. Whereas one who is blameless in their duty to God is not affected by false accusations. It should be noted that there are those who feel no guilt despite being terribly wicked. Psychopaths do exist and feel no guilt for the evil they do. They don't even try to justify it, although they will deny that evil is evil. In my own experience I have encountered more in churches than outside it. And the majority of my life has been spent in the secular world. However, this is merely anecdotal and may or may not be indicative of them being attracted to the church environment. The word court, hemeras in Greek, literally means day. This was a euphemism for court as it was short for "day in court". |
| 4 For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. |
Paul was saying his conscience is clear. He knew he was a good steward of the gospel. But it is not a clear conscience that cleared him of wrong doing. It is the Lord that examines and is judge of him and us, not any man. Completing the house metaphor, Paul used the Greek word kurios for Lord, which is the master of the house. |
| 5 Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God. |
Whenever Paul starts with therefore, hoste in Greek, what follows is very important and usually theologically profound. Passing judgement is krinete in Greek, an imperative verb modified by me, Greek for not. Thus, this is a command not to judge in this specific way before the time. The time is eschaton, when Christ returns. At that time He will expose things hidden, specifically the hidden motives. In other words, we are not to judge the motives of other people, because we do not and cannot know them. These will be revealed at Christ's second coming, and not before. Before that time this is wrong judging. This is absolutely not saying we are not to judge at all. That would contradict many other scriptures. For example, Jesus' own words in John 7:24 "Do not judge according to appearance, but judge with righteous judgment." We are to judge right from wrong. But Paul was clear and specific that judging motives is not righteous judgement. Even at eschaton it is God who will judge each person's motives, not us. And it is He who will praise those who had good motives. Some of the Corinthians that were accusing Paul of withholding "the mysteries" were saying he was doing so for selfish motivations. They were wrong. And this illustrates that we can't know another's motivations and to judge things we do not know is a sin. |
| 6 Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other. |
Paul here explained why he has been using metaphor after metaphor in the preceding verses. It was for their benefit so they would understand two things. That is usually the purpose of metaphors, to help others understand. The first thing was that they should not go beyond what was written, which is to check everything against scripture. The tendency to pursue sophistry, things that sound good but are contrary to truth and reality, was a big problem. A lot of crazy heresies come from arrogant people vastly overvaluing their own thoughts with no regard for scripture. Arianism is the heresy that Jesus was not God, and comes from people unable to comprehend or accept the trinity, that God could even exist as a human, and other objections. Because in their head it can't be that way, they reject scripture and substitute their own thoughts. This problem of putting man's thoughts over scripture is even more of a problem today as people believe what some stranger on a YouTube or TikTok video says without even considering checking them against scripture. The second thing Paul's metaphors was meant to teach is not to put humans on a pedestal like an idol, and become arrogant about the person they idolize and hostile towards the others. This was exactly what was going on in Corinth, where people were choosing the person they agreed with like Apollos, and arrogantly arguing against others like Paul. We are not to put our trust in people, but in Christ and His scripture. In Galatians Paul instructed that anyone that teaches contrary to the gospel is to be accursed, even if it is Paul himself. Galatians 1:8 But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! |
| 7 For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it? |
The Fall has given us a way too high view of ourselves, and a vast underestimation of our own sin. We can't comprehend how bad our sin really is. Isaiah in a vision of heaven, seeing God and became convinced he was condemned because of the sin of his words. Isaiah 6:5-7 Then I said, "Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts." Then one of the seraphim flew to me with a burning coal in his hand, which he had taken from the altar with tongs. He touched my mouth with it and said, "Behold, this has touched your lips; and your iniquity is taken away and your sin is forgiven." We were given grace, forgiveness, the gospel, the Spirit, salvation, and more. Everything of worth was given to us. We didn't make it ourselves. We couldn't no matter how hard we tried. And since we didn't do it, we shouldn't boast like we did. |
| 8 You are already filled, you have already become rich, you have become kings without us; and indeed, I wish that you had become kings so that we also might reign with you. | Paul was speaking in scathing sarcasm here. He was pointing out how they appeared in their own eyes, filled with their own knowledge that is imperfect and mostly or all wrong, rich in their own eyes, in command in their own eyes, royal in their own eyes, and all this done without Paul. The end of the verse makes it totally clear that none of that really happened. If it had, then Paul could reign with them as he was the founder of their church. |
| 9 For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men. | Paul asserted his office of apostle, but did it dripping with sarcasm, hyperbolically saying that apostles haven't inherited their kingdom yet, so they must be worse than the Corinthians. The metaphor is of a victorious Roman general returning home in a parade with his armies, the plunder, and last the captives condemned to die in the arena. |
| 10 We are fools for Christ's sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. | This is so full of sarcasm a sarcasm-meter would overload and break. The majority of the Corinthians were not among the wise, powerful and honored. But they were acting like they were. Whereas Paul was all of those things, but behaved like the humble servant he was under Christ. Their false doctrine of "your best life now" needed to yield to the real doctrine of the cross. |
| 11 To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; | Here Paul dropped the analogies and sarcasm for reality straight and unfiltered. The reality of being an apostle was a life of deprivation and poor treatment. Roughly treated is kolaphizometha in Greek, which is literally beaten with fists. This was not just being pushed around, Paul was repeatedly beaten up, at least once beaten to death. |
| 12 and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; 13 when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now. |
Here Paul detailed that his response to real adversity was to emulate Christ, while the Corinthians were complaining about invented problems. The Apostles' response to being hungry, thirsty, and poorly clothed was to work. (This was a point of contention between Paul and the Corinthians as they thought it was beneath a "real" apostle and evidence he wasn't one.) When abused, they bless. When persecuted, they endure. When people say falsehoods, they encourage and comfort. In contrast the Corinthians complained they didn't get the knowledge they seek, because they weren't after the truth. Paul's response was the model they should follow rather than their current behavior and attitude. Then Paul asserted that Christians are scum to the world, particularly the worldly-wise. If the secular "wise" people approve, it's not a good sign. |
| 14 I do not write these things to shame you, but to admonish you as my beloved children. |
By saying he was not trying to shame them, Paul was blatantly implying that there truly was reason for them to be ashamed, and they should be ashamed. Paul said his purpose was to warn or admonish. Noutheto s best translated as admonish as it implies correction while not provoking the subject. It is warning in the form of counseling. Paul never used the word disciple for those he had led to Christ. He always referred to his converts as his children. Jewish tradition held that the student relationship to their teacher was one of disciple. Yet Paul never used the term at all. It only appears in the Gospels and Acts of the Apostles. This is not surprising as Paul's theology is centered on Christ as our leader, as well as scripture and the Holy Spirit fulfilling the role of teacher to us. We are Christ's disciples, and any human leader is only a co-disciple even if they are in a teaching role. |
| 15 For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel. |
Paul reminded the Corinthians that no matter who stepped up as teacher, he was the one who first brought them the gospel. In that sense, he is their father and founder of their church. Paul was not discounting or denigrating the role of other teachers. He was stating that his relationship to the church is different, and should be one of respect and loyalty as long as he was true to the real gospel. The gospel was the foundation of their church and the focus of Paul's ministry at all times. And again Paul reminds them that it is the foundation of their church and faith. Worldly thoughts that sound good are nothing but fluff and nonsense. |
| 16 Therefore I exhort you, be imitators of me. | Paul continued the father-role metaphor with the imperative to be like him as a child who has been raised in proper behavior imitates their father. He expanded on this in chapter 11. Even in secular leadership models, leading by example is the best way to lead others. |
| 17 For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church. |
That the Corinthians behave ethically and Christ-like is so important to Paul he had sent Timothy back to them. During Paul's stay in Corinth, Timothy was with him for at least some of that time. Therefore, they would know what kind of person Timothy was. Paul reminded the Corinthians of this. And since they had forgotten or turned away from so much of Paul's words and character, it was necessary to remind them. Additionally, Paul reminded them that what Paul and Timothy taught is what is universal to all churches, marking the Corinthians turn away from it as aberrant and outside the gospel. It is likely that Timothy had already been sent to Corinth at the writing of this letter. If Timothy was still with Paul he would have been mentioned in the greeting and would have been the bearer of this letter. Timothy couldn't be the letter carrier because of how he was mentioned in 1 Corinthians 16:10-11. |
| 18 Now some have become arrogant, as though I were not coming to you. |
Up to now Paul has addressed the church as a whole. While a group in the church is the root of the problem, Paul has addressed the whole church because all have been influenced by this minority and tolerated their bad behavior. Here Paul was directly addressing just the troublemakers within the church. These troublemakers were not just factional, but some were anti-Pauline. He used the same word for arrogant as in verse 6. (Some translations use "puffed up" in verse 6 and arrogant in this verse. Both are the same word in Greek, which literally means puffed up.) Paul threatened the troublemakers with his own coming. |
| 19 But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power. |
Paul stated he will come, and it would be soon. However, he qualified this with the Lord's will being sovereign. This is consistent with and a demonstration of Paul's theology. We should make plans, but always be willing to alter or stop them if it's God's will. Paul stated that the point of his return was not to hear the words of the troublemakers, as he had already heard them. But it was to see if they showed God's power. This served to remind the Corinthians that when Paul was there he did not just witness with words, but by the miraculous power of the Holy Spirit. Also, they should judge these troublemakers by whether they show the Spirit or merely the words of man's reasoning. By the nature of their behavior Paul was sure they are operating in the flesh. Power is not the primary method of judging whether someone is Christian or not. Paul writes about it here because the Corinthians were wrongly obsessed about it just like they were obsessed with secret knowledge. They were operating from worldly values rather than Christian values. The primary methods of judging people is whether they behave as believers, and whether they know scripture and are faithful to it. |
| 20 For the kingdom of God does not consist in words but in power. |
Paul was still addressing the troublemakers, but also giving guidance to the whole church.
Paul rarely used the phrase "kingdom of God" in his writing. Usually Paul used it for the coming kingdom when Christ returns. His use here and in Romans 14:7 are about the God's kingdom here and now as established by the Christ event. In contrasting their words with God's power, Paul was asserting that the "wisdom" of man yields foolishness and dead ends. Whereas the wisdom of God yields truth. Paul was not saying words are not important. But only those that lead to knowledge, understanding, and relationship with the real Christ lead to real wisdom. |
| 21 What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness? | In this verse Paul was addressing the whole church. And he was continuing the father-child metaphor. This warning is that it would be better to administer discipline within the church themselves rather than have Paul do it when he comes again. |
| This concludes the argument Paul began in 1 Corinthians 1:10 against fascination with man's wisdom that was preventing them from knowing God's wisdom and experiencing God's power. These arguments are just as applicable to the church today. |
Scripture quotations taken from the NASB © The Lockman Foundation.