Chapter Four
1 Cor. 4:1. So let everyone regard us as servants of Christ and stewards of the mysteries of God.
We who are teachers are nothing other than servants; why then do you, having forsaken the Master, call yourselves by the names of us, the servants? By calling the apostles and teachers stewards of the mysteries, he showed that the teaching should not be imparted to everyone indiscriminately, but to the one, then, and in the way to whom, when, and how it ought to be. Mysteries, as mysteries, should not be disclosed to everyone; this is not characteristic of a prudent steward.
1 Cor. 4:2. Moreover, it is required of stewards that each one be found faithful.
That is, it is required that the steward not appropriate for himself what belongs to the master, not dispose of anything as a master, but manage everything as another's, as the master's property; not call what belongs to the master his own, but on the contrary, regard his own as belonging to the master.
1 Cor. 4:3. For me it matters very little how you judge me or how other people judge.
The Corinthians suffered from the following ailment. Those who had divided among themselves over teachers, acting as judges, mocked and rejected pious men for their lack of learning; on the contrary, they received vicious men for their eloquence, rashly pronouncing the following verdicts: such a one is better than such a one, this one is inferior to him, that one is superior to this one, and this one to that one. So then, when Paul said that what is required of stewards is "that each one be found faithful," and by this seemingly gave them occasion to judge the life of each of them, from which even greater disorders would have arisen, then, to prevent this evil, he restrains the Corinthians from judging and says: "it is a very small thing to me." As if he says: to be subject to your judgment I consider a dishonor for myself. Then, so as not to offend them or show contempt for them, he added: "or as other men judge." Let no one, however, accuse Paul of recklessness; for he says this not about himself properly (no one was judging him), but so that they would not judge others, he takes upon himself their person and thereby accomplishes what is needed.
1 Cor. 4:4. I do not even judge myself. For although I know nothing against myself, yet I am not justified by this; but He who judges me is the Lord.
Do not think, he says, that I reject your judgment out of contempt for you or for everyone else. I consider even myself incapable of such precise investigation. I know of no sin in myself, because I cannot judge truly and precisely; "but I am not thereby justified," that is, I am not free from sin; perhaps I have sinned in something, but I myself do not know it. The Lord alone can judge precisely and infallibly. Conclude from this how exact and thorough the future judgment will be.
1 Cor. 4:5. Therefore judge nothing before the time, until the Lord comes.
Do you see that Paul, in forbidding the Corinthians to judge others, is not defending himself? He always transfers to his own person what concerns others, and in his own person teaches that which he intends to teach.
1 Cor. 4:5. Who will both bring to light the things hidden in darkness and reveal the intentions of the hearts.
Now, he says, evil deeds are hidden (these are meant by the expression "hidden in darkness"), and an impious and corrupt person often appears virtuous. But then God will reveal everything, exposing even the intentions of the heart. One person, for example, here extols someone with praises — a good deed, but his intention may be bad — perhaps he praises not with a good purpose. Another, on the contrary, here reproves someone, but not in order to correct him, rather in order to expose the weaknesses of his neighbor. But all such intentions of the heart will then be revealed.
1 Cor. 4:5. And then each one will have praise from God.
It would have been proper to say: either punishment or praise; but the apostle turned the speech toward the better side.
1 Cor. 4:6. And these things, brethren, I have applied to myself and Apollos for your sakes, that you might learn from us not to think beyond what is written.
"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. And Scripture teaches us not to be puffed up, when it says: "whoever wants to be first, let him be last of all" (Mark 9:35); also: "whoever humbles himself will be exalted" (Matt. 23:12); there are very many other similar instructions in it as well. And about not judging others, it is said thus: "judge not, that you be not judged" (Matt. 7:1).
1 Cor. 4:6. And that you might not be puffed up one against another.
He says this to the people, varying his instruction and directing his speech sometimes to the disciples and sometimes to the teachers and leaders, as he also does now. For the Corinthians boasted against one another about their teachers, namely: the disciple of one teacher exalted himself over the disciple of another, because he preferred his own teacher to the other. And he rightly called such behavior puffing up (φυσίωσιν — a swelling), as if a lump and a swelling, taking the comparison from a body bloated with corrupt humors or air.
1 Cor. 4:7. For who makes you differ? And what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?
Again he directs his speech at the teachers and says: who distinguished you and deemed you worthy of praise? A man? But human judgment is deceptive. Even if you do have something worthy of praise, it does not belong to you, but to the one who gave it, and you received it, not accomplished it yourself. If you received it, then why do you boast as though you did not receive it, but acquired it through your own labors? He who received should not boast of what he received, for it belongs to another.
1 Cor. 4:8. You are already full, you have already become rich.
Words inspired by indignation. So quickly, he says, you have acquired everything! You have need of nothing! You are already satiated; in a short time you have attained perfection and received all the wealth of knowledge and gifts! Perfection is attained in the age to come, but you, it would seem, already possess it. Indeed, your vainglory shows as though you have ascended to the very summit of perfection. By these words he expresses that they are very far from perfect when they conduct themselves in such a manner.
1 Cor. 4:8. You have begun to reign without us.
And he says this in the same disposition of spirit, showing their shamelessness as if to say: having been deemed worthy of such gifts, you do not want to allow us, who labored for your benefit, to share in them.