I Corinthians 4 · The Lantern

Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

He who has not advanced in the word to the comprehension of the mysteries hidden in Scripture can indeed be a servant of Christ, but cannot be a steward of the mysteries of God; for he who is a steward possesses the things stewarded and knows the "mysteries" of God.

"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.

Having rebuked the Corinthians for glorying in certain ministers, the Apostle now attacks them for looking down on other ministers. In regard to this he does two things: first, he censures their guilt; secondly, he concentrates on correcting them (v. 14).

Moreover it is required in stewards, that a man be found faithful.

And Paul, having learned from the words of the Saviour, "Who then is the faithful and prudent steward, whom the lord will set over his household, to give the measure of grain in due season to his fellow-servants", says, But what is further sought in stewards is that a man be found faithful.

No banker plays fast and loose with other people's deposits. Rather he looks after them in order to keep them safe for the one who has entrusted them to him.

Then when he says, Moreover it is required, he shows that they should not judge rashly in matters concerning Christ's ministers. In regard to this he does three things: first, he mentions the standard by which to judge the faithfulness of ministers; secondly, he shows that he is not concerned about this judgment but leaves it to God (v.

But with me it is a very small thing that I should be judged of you, or of man’s judgment: yes, I judge not my own self.

Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.

"With me it is a very small thing that I should be judged of you or of man's day." "I judge myself unworthy," saith he, "of being judged by you." And why say I, "by you?" I will add, "by any one else." Howbeit, let no one condemn Paul of arrogance; though he saith that no man is worthy to pass sentence concerning him.

Then when he says, But with me, he shows that he has no regard for this judgment. First, he asserts that he is not concerned about the judgment of others on this point, saying: But with me who am the least of the dispensers, it is a very small thing, i.e., I regard it a trivial good, to be judged by you as faithful or unfaithful.

For I know nothing by myself; yet am I not hereby justified: but he that judges me is the Lord.

From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse.

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.

He assigns the reason for this when he says: I am not aware of anything against myself, i.e., I am not aware of any mortal sin: "My heart does not reproach me for any of my days" (Jb 27:6); but I am not thereby acquitted, i.e., that does not suffice for pronouncing myself just, because certains sins can be hiding in me, which I do not know: "Who can discern his sins?" (Ps 19:12…

Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

"And the hidden things of darkness He will Himself bring to light," even by Christ; for He has promised Christ to be a Light, and Himself He has declared to be a lamp, "searching the hearts and reins.

"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?

The when he says, Judge not before, he concludes the prohibition against rash judgment. In regard to this he does three things: first, he forbids them to anticipate God's judgment, saying: Therefore, in keeping with my example, who neither judge myself nor care about being judged by others, but reserve my judgment to God, do not pronounce judgment before the time, because "ever…

And these things, brothers, I have in a figure transferred to myself and to Apollos for your sakes; that you might learn in us not to think of men above that which is written, that no one of you be arrogant for one against another.

These things, he says, are written in a figure adapted to the affairs of that time, not that we should learn these things about Paul and Apollos only, but that in each generation, looking upon the things that happen as analogous to these, we may rightly take heed lest we too fall into such things, and lest, as in theatres where men are split into factions over the entertainment…

"These things," that is, what was said above about quarrels, and what follows after — about judging others. I, he says, applied to myself and Apollos, so that you might learn from us not to think beyond what is written.

After berating the Corinthians for the rashness with which they judged Christ's ministers, the Apostle now censures the self-satisfaction with which they scorned Christ's ministers. In regard to his he does three things: first, he states his proposition; secondly, he assigns a reason (v. 7); thirdly, be belittles their contemptuous attitude (v. 8).

For who makes you to differ from another? and what have you that you did not receive? now if you did receive it, why do you glory, as if you had not received it?

And if it is by God that the virtue of continence is conferred, "why gloriest thou, as if thou have not received? " If, however, you have not received it, "what hast thou which has not been given thee? "But by this very fact it is plain that it has not been given you by God-that it is not to God alone that you offer it.

"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?

Then he assigns the reason why one should not be puffed up against another, saying: For who sees anything different in you? This can be interpreted in two ways: in one way so that it means, "Who distinguished you from the mass of the damned?" You cannot distinguish yourself; hence you have nothing in you as a ground for exalting yourself.

Now you are full, now you are rich, you have reigned as kings without us: and I would to God you did reign, that we also might reign with you.

"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated!

"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.

Then when he says, Already you are filled!, he mocks the pride of those who looked down on Christ's apostles: first, in general; then specifically. As to the first he does two things: first, he ridicules them for presuming too much on themselves; secondly, for looking down on the apostles (v. 9).

For I think that God has set forth us the apostles last, as it were appointed to death: for we are made a spectacle to the world, and to angels, and to men.

Does not the apostle then plainly add the following, to show the contempt for faith in the case of the multitude? "For I think that God hath set forth us the apostles last, as appointed to death: we are made a spectacle to the world, and to angels, and to men.

"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 yo…

Then when he says, For I think that God, he taunts them for looking down on Christ's apostles. First, he describes the contempt ironically; secondly, the cause of the contempt (v. 9b).

We are fools for Christ’s sake, but you are wise in Christ; we are weak, but you are strong; you are honorable, but we are despised.

Then, so great a man, as last in the world, rebukes those who are "puffed up", and says to them, We are fools for Christ's sake. For Paul, who gives me a commandment and says, "If anyone among you thinks himself to be wise in this age, let him become a fool, that he may become wise", much more did he himself keep to becoming a fool in this world.

And again in another place he saith, "We are fools for Christ's sake, and sick, and despised, and dishonoured, and we have nothing." And while in this world in which we live we possess nothing, we hold everything in that which is ours.

Then when he says, We are fools, he derides them in particular for scorning the apostles. First, he mentions the contempt; secondly, the cause (v. 11). In regard to the first he taunts them for attributing greatness to themselves and shortcomings to the apostles.

Even to this present hour we both hunger, and thirst, and are naked, and are beaten, and have no certain dwelling place;

And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it:

For in this place I think three things can be assigned from the Scriptures, in which he says that the sinner stands against him, and speaks in his ears the things by which he can be irritated and exasperated to retaliate. And if indeed I am small, I seek the like, and an eye for an eye, a tooth for a tooth, and I repay curses for curses.

This puts to shame those who dare to preach for profit and gain.

The third is help from servants. But they experienced the opposite: and we labor, working with our own hands, both because they often received nothing from anyone to support them and because they earned their living by the work of their own hands either to avoid being a burden to the faithful or to rebuff false apostles who preached for money, and also because they wanted to gi…

Being defamed, we answer gently: we are made as the filth of the world, and are the offscouring of all things to this day.

Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer? " Where is the boasting of those who are styled prudent?

What is "offscouring"? Everything that is swept away or wiped off as worthless. Thus, if someone wipes away something filthy with a sponge, they call it offscouring. This also means "dust, trampled by all"; for to trample (περιφάν) is the same as to wipe around with a sponge.

Thirdly, he touches on the cause of each when he says: we are slandered, i.e., we are called sorcerers, evil-doers and enemies of God: "The hour comes what whosoever kills you, will think that he does a service to God" (Jn.

I write not these things to shame you, but as my beloved sons I warn you.

Paul is acting here like a good physician who alleviates the pain caused by his operation to remove the disease, so that the sick person will let himself be cured.

I do not write this to shame you, he says, and not with an evil and hateful intention do I say this; but "as beloved children" (I admonish you), and not simply children, but "beloved." Forgive me, then, if I have said anything offensive, for this comes from love. And he did not say: I reproach, but "I admonish." Who would not endure a father's admonition?

After censuring the Corinthians for rashly judging the apostles and presumptuously despising them, the Apostle now applies himself to correcting them. First, by oral advice; secondly, by examples (v. 16); thirdly, with the rod of correction (v. 18).

For though you have ten thousand instructors in Christ, yet have you not many fathers: for in Christ Jesus I have begotten you through the gospel.

A eunuch, then, does not mean a man who has been castrated, nor even an unmarried man, but a man who is unproductive of truth. Formerly he was "dry wood," but if he obeys the word and observes the sabbaths by abstaining from sins and keeps the commandments, he will be in higher honour that those who are educated in word alone and fail to do what is right.

Paul is telling the Corinthians that nobody else will ever love them the way he does.

Secondly, he shows the correct way to admonish, saying: For though you have countless guides in Christ, you do not have many fathers. Here it should be noted that a father is one who begets, but a guide nurses and trains the child: "The law was our custodian until Christ came" (Gal 3:24).

Therefore I beg you, be imitators of me.

That is: As I practice moderation, practice moderation; as I suffer, suffer; take your pride in the sufferings, not in the spiritual gifts.

By this Paul meant that if he was humble, they should also be humble. What he was prepared to suffer, they should be prepared to suffer. They were to glory in their hardships, not in their blessings.

Then when he says, I urge you, the, he starts to correct them with his own example. First, he urges them to follow his example, saying: Then, since you are my children and good children should imitate their fathers, I urge you, be imitators of me, so as not to judge rashly (just as I don't, because I do not ever presume to judge myself) but to think humbly of yourselves and hig…

For this cause have I sent to you Timothy, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways in Christ, as I teach everywhere in every church.

Both his disposition toward them he showed by sending Timothy, and his affection toward Timothy by naming him a beloved child; and his further excellence he has made clear by calling him faithful in the Lord. This man, he says, will narrate my deeds; for by ways he means the deeds. And of these he did not say He will teach, but that He will remind.

Paul's behavior was completely consistent with his teaching.

Secondly, he removes the excuse of ignorance, saying: Therefore, I sent to you Timothy, my beloved and faithful child in the Lord, which agrees with what he said of Timothy in Phil (2:20): "I have no one like him, who will be genuinely anxious for your welfare." He will remind you of my ways in Christ, i.e., he will teach you my procedures, i.e., all that is to be done and advi…

Now some are arrogant, as though I would not come to you.

Having accused all of them in common with these things, he now proceeds to bring forth the verdict against the one who had committed fornication. Foreseeing his repentance, the divinely-inspired Paul does not set down the name, so that the man might not become manifest to all people, but he said indefinitely, some.

It is clear from this that what was being said was that Paul and his companions were weak, while the Corinthians were strong.

Then when he says, As though I were not coming to you, he threatens them with the rod of correction. First, he shows that they deserve the rod of correction, saying: As though I were not coming to you, some are arrogant, as though not fearing to be convicted of pride by me; and yet they deserved the rod, because the humble are corrected by words alone, but the proud need stripe…

But I will come to you shortly, if the Lord will, and will know, not the speech of them which are arrogant, but the power.

It teaches the magnificence of the wisdom implanted in her children by instruction. Now the apostle says, "I will know not the speech of those that are puffed up, but the power; for the kingdom of God is not in word." By which is clearly revealed that the gnostic does not sin in speech, nor is puffed up by talk, but is full of work, having made his whole life in accordance with…

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.

Secondly, he tells them of his visit, when he will come to judge them. First, he foretells his coming when he says: But I will come to you soon. But because in says in Prov (16:9): "The heart of man disposes his way, but the Lord must direct his steps," he adds: If the Lord wills: "If the Lord will and if we shall live, we will do this or that" (Jas 4:5).

For the kingdom of God is not in word, but in power.

That we must labour not with words, but with deeds. In Solomon, in Ecclesiasticus: "Be not hasty in thy tongue, and in thy deeds useless and remiss." And Paul, in the first to the Corinthians: "The kingdom of God is not in word, but in power." Also to the Romans: "Not the hearers of the law are righteous before God, but the doers of the law shall be justified." Also in the Gosp…

Let us not deceive ourselves with a false security, believing that a nonresponsive faith lacking good works can deliver us against the day of judgment.

Thirdly, he assigns the reason, saying: The Kingdom of God does not consist in talk but in virtue; "Not everyone that says to me, Lord, Lord, shall enter the kingdom of heaven, but he that does the will of my Father (Matt 7:21).

What will you? shall I come to you with a rod, or in love, and in the spirit of gentleness?

See the care, and wisdom, and power of the Instructor: "He shall not judge according to opinion, nor according to report; but He shall dispense judgment to the humble, and reprove the sinners of the earth." And by David: "The Lord instructing, hath instructed me, and not given me over to death." For to be chastised of the Lord, and instructed, is deliverance from death.

"What will ye? 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 ye?

Finally, he threatens to chastise them, but leaves the choice to them, saying: What do you wish? Shall I come to you to chastise you with a rod, namely, of discipline or with love, i.e., with a display of love, in a spirit of gentleness? As if to say: it depends on you whether or not I shall deal more harshly with you.

I Corinthians4