Text -- 1 Corinthians 4:3 (NET)

4:3 So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 4:3

But with me ( emoi de ).

The ethical dative of personal relation and interest, "as I look at my own case."Cf. Phi 1:21.

Robertson: 1Co 4:3

It is a very small thing ( eis elachiston estin ).

This predicate use of eis is like the Hebrew, but it occurs also in the papyri. The superlative elachiston is elative, very little, not the true superlative, least. "It counts for very little with me."

Robertson: 1Co 4:3

That I should be judged of you ( hina huph' humōn anakrithō ).

Same use of hina as in 1Co 4:2. For the verb (first aorist passive subjunctive of anakrinō ) see note on 1Co 2:14. 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.

Robertson: 1Co 4:3

Or of man’ s judgement ( ē hupo anthrōpinēs hēmeras ).

Or "by human day,"in contrast to the Lord’ s Day ( der Tag ) in 1Co 3:13. " That is the tribunal which the Apostle recognizes; a human tribunal he does not care to satisfy"(Robertson and Plummer).

Robertson: 1Co 4:3

Yea, I judge not mine own self ( all' oude emauton anakrinō ).

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.

Vincent: 1Co 4:3

A very small thing ( εἰς ἐλάχιστον )

Lit., unto a very small thing: it amounts to very little.

Vincent: 1Co 4:3

Judged

See on 1Co 2:14. Rev., in margin, examined .

Vincent: 1Co 4:3

Man's judgment ( ἀνθρωπίνης ἡμέρας )

Lit., man's day , in contrast with the day of the Lord (1Co 4:5).

Wesley: 1Co 4:3

My final state is not to be determined by my own judgment.

JFB: 1Co 4:3

Literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing.

JFB: 1Co 4:3

Literally, "man's day," contrasted with the day (1Co 3:13) of the Lord (1Co 4:5; 1Th 5:4). "The day of man" is here put before us as a person [WAHL]. All days previous to the day of the Lord are man's days. EMESTI translates the thrice recurring Greek for "judged . . . judge . . . judgeth" (1Co 4:4), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself--but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord.

Clarke: 1Co 4:3

It is a very small thing that I should be judged of you - Those who preferred Apollos or Kephas before St. Paul, would of course give their reasons for this preference; and these might, in many instances, be very unfavourable to his character as a man, a Christian, or an apostle; of this he was regardless, as he sought not his own glory, but the glory of God in the salvation of their souls

Clarke: 1Co 4:3

Or of man’ s judgment - Η ὑπο ανθρωπινης ἡμερας, literally, or of man’ s day: but ανθρωπινη ἡμερα signifies any day set apart by a judge or magistrate to try a man on. This is the meaning of ἡμερα, Psa 37:13 : The Lord shall laugh at him: for he seeth that his Day, ἡ ἡμερα αυτου, his judgment is coming. Mal 3:17 : And they shall be mine in the Day, εις ἡμεραν, in the judgment, when I make up my jewels. It has the same meaning in 2Pe 3:10 : But the Day, the Judgment, of the Lord will come. The word ανθρωπινος, man’ s, signifies miserable, wretched, woful; so Jer 17:16 : Neither have I desired, יום אנוש yom enosh , the day of man; but very properly translated in our version, the woful day. God’ s Days, Job 24:1, certainly signify God’ s Judgments. And the Day of our Lord Jesus, in this epistle, 1Co 1:8; 1Co 5:5, signifies the day in which Christ will judge the world; or rather the judgment itself

Clarke: 1Co 4:3

I judge not mine own self - I leave myself entirely to God, whose I am, and whom I serve.

Calvin: 1Co 4:3

3.But with me it is a very small thing It remained that he should bring before their view his faithfulness, that the Corinthians might judge of him from this, but, as their judgment was corrupted, he throws it aside and appeals to the judgment-seat of Christ. The Corinthians erred in this, that they looked with amazement at foreign masks, and gave no heed to the true and proper marks of distinction. ²¹⁴ He, accordingly, declares with great confidence, that he despises a perverted and blind judgment of this sort. In this way, too, he, on the one hand, admirably exposes the vanity of the false Apostles who made the mere applause of men their aim, and reckoned themselves happy if they were held in admiration; and, on the other hand, he severely chastises the arrogance ²¹⁵ of the Corinthians, which was the reason why they were so much blinded in their judgment.

But, it is asked, on what ground it was allowable for Paul, not merely to set aside the censure of one Church, but to set himself above the judgment of men? for this is a condition common to all pastors — to be judged of by the Church. I answer, that it is the part of a good pastor to submit both his doctrine and his life for examination to the judgment of the Church, and that it is the sign of a good conscience not to shun the light of careful inspection. In this respect Paul, without doubt, was prepared for submitting himself to the judgment of the Corinthian Church, and for being called to render an account both of his life and of his doctrine, had there been among them a proper scrutiny, ²¹⁶ as he often assigns them this power, and of his own accord entreats them to be prepared to judge aright. But when a faithful pastor sees that he is borne down by unreasonable and perverse affections, and that justice and truth have no place, he ought to appeal to God, and betake himself to his judgment-seat, regardless of human opinion, especially when he cannot secure that a true and proper knowledge of matters shall be arrived at.

If, then, the Lord’s servants would bear in mind that they must act in this manner, let them allow their doctrine and life to be brought to the test, nay more, let them voluntarily present themselves for this purpose; and if anything is objected against them, let them not decline to answer. But if they see that they are condemned without being heard in their own defense, and that judgment is passed upon them without their being allowed a hearing, let them raise up their minds to such a pitch of magnanimity, as that, despising the opinions of men, they will fearlessly wait for God as their judge. In this manner the Prophets of old, having to do with refractory persons, ²¹⁷ and such as had the audacity to despise the word of God in their administration of it, required to raise themselves aloft, in order to tread under foot that diabolical obstinacy, which manifestly tended to overthrow at once the authority of God and the light of truth. Should any one, however, when opportunity is given for defending himself, or at least when he has need to clear himself, appeal to God by way of subterfuge, he will not thereby make good his innocence, but will rather discover his consummate impudence. ²¹⁸

Or of man’s day While others explain it in another manner, the simpler way, in my opinion, is to understand the word day as used metaphorically to mean judgment, because there are stated days for administering justice, and the accused are summoned to appear on a certain day He calls it man’s day ²¹⁹ when judgment is pronounced, not according to truth, or in accordance with the word of the Lord, but according to the humor or rashness of men, ²²⁰ and in short, when God does not preside. “Let men,” says he, “ sit for judgment as they please: it is enough for me that God will annul whatever they have pronounced.”

Nay, I judge not mine own self The meaning is: “I do not venture to judge myself, though I know myself best; how then will you judge me, to whom I am less intimately known?” Now he proves that he does not venture to judge himself by this, that though he is not conscious to himself of anything wrong, he is not thereby acquitted in the sight of God. Hence he concludes, that what the Corinthians assume to themselves, belongs exclusively to God. “As for me,” says he, “when I have carefully examined myself, I perceive that I am not so clear-sighted as to discern thoroughly my true character; and hence I leave this to the judgment of God, who alone can judge, and to whom this authority exclusively belongs. As for you, then, on what ground will you make pretensions to something more?”

As, however, it were very absurd to reject all kinds of judgment, whether of individuals respecting themselves, or of one individual respecting his brother, or of all together respecting their pastor, let it be understood that Paul speaks here not of the actions of men, which may be reckoned good or bad according to the word of the Lord, but of the eminence of each individual, which ought not to be estimated according to men’s humors. It belongs to God alone to determine what distinction every one holds, and what honor he deserves. The Corinthians, however, despising Paul, groundlessly extolled others to the skies, as though they had at their command that knowledge which belonged exclusively to God. This is what he previously made mention of as man ’ s day — when men mount the throne of judgment, and, as if they were gods, anticipate the day of Christ, who alone is appointed by the Father as judge, allot to every one his station of honor, assign to some a high place, and degrade others to the lowest seats. But what rule of distinction do they observe? They look merely to what appears openly; and thus what in their view is high and honorable, is in many instances an abomination in the sight of God. (Luk 16:15.) If any one farther objects, that the ministers of the word may in this world be distinguished by their works, as trees by their fruits, (Mat 7:16,) I admit that this is true, but we must consider with whom Paul had to deal. It was with persons who, in judging, looked to nothing but show and pomp, and arrogated to themselves a power which Christ., while in this world, refrained from using — that of assigning to every one his seat in the kingdom of God. (Mat 20:23.) He does not, therefore, prohibit us from esteeming those whom we have found to be faithful workmen, and pronouncing them to be such; nor, on the other hand, from judging persons to be bad workmen according to the word of God, but he condemns that rashness which is practiced, when some are preferred above others in a spirit of ambition — not according to their merits, but without examination of the case. ²²¹

TSK: 1Co 4:3

it is : 1Co 2:15; 1Sa 16:7; Joh 7:24

judgment : Gr. day, 1Co 3:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 4:3

But with me - In my estimate; in regard to myself. That is, I esteem it a matter of no concern. Since I am responsible as a steward to my master only, it is a matter of small concern what men think of me, provided I have his approbation. Paul was not insensible to the good opinion of people. He did not despise their favor or court limit contempt. But this was not the principal thing which he regarded; and we have here a noble elevation of purpose and of aim, which shows how direct was his design to serve and please the master who had appointed him to his office.

That I should be judged - The word rendered "judged"here properly denotes to examine the qualities of any person or thing; and sometimes, as here, to express the result of such examination or judgment. Here it means to "blame"or "condemn."

Of you - By you. Dear as you are to me as a church and a people, yet my main desire is not to secure your esteem, or to avoid your censure, but to please my master, and secure his approbation.

Or of man’ s judgment - Of any man’ s judgment. What he had just said, that he esteemed it to be a matter not worth regarding, whatever might be their opinion of him, might seem to look like arrogance, or appear as if he looked upon them with contempt. In order to avoid this construction of his language, he here says that it was not because he despised them, or regarded their opinion as of less value than that of others, but that he had the same feelings in regard to all people. Whatever might be their rank, character, talent, or learning, he regarded it as a matter of the least possible consequence what they thought of him. He was answerable not to them, but to his Master; and he could pursue an independent course whatever they might; think of his conduct. This is designed also evidently to reprove them for seeking so much the praise of each other. The Greek here is "of man’ s day,"where "day"is used, as it often is in Hebrew, to denote the day of trial; the Day of Judgment; and then simply Judgment. Thus, the word יום yowm "day"is used in Job 24:1; Psa 37:13; Joe 1:15; Joe 2:1; Mal 4:1.

Yea, I judge not my own self - I do not attempt to pronounce a judgment on myself. I am conscious of imperfection, and of being biased by self-love in my own favor. I do not feel that my judgment of myself would be strictly impartial, and in all respects to be trusted. Favorable as may be my opinion, yet I am sensible that I may be biased. This is designed to soften what he had just said about their judging him, and to show further the little value which is to be put on the judgment which man may form "If I do not regard my own opinion of myself as of high value, I cannot be suspected of undervaluing you when I say that I do not much regard your opinion; and if I do not estimate highly my own opinion of myself, then it is not to be expected that I should set a high value on the opinions of others"- God only is the infallible judge; and as we and our fellow-men are liable to be biased in our opinions, from envy, ignorance, or self-love, we should regard the judgment of the world as of little value.

Poole: 1Co 4:3

Those who said, I am of Apollos, and I am of Cephas, did at least tacitly judge Paul, and prefer Apollos and Cephas before him; and it is probable, and will appear also from other parts of these Epistles, that they passed very indecent censures concerning Paul: he therefore tells them, that he valued very little what they or any other men said of him. In the Greek it is, of man’ s day; but it is generally thought that our translators have given us the true sense, in translating it man’ s judgment, day being put for judgment; as Jer 17:16 , where woeful day signifies woeful judgment.

So the day of the Lord in Scripture often signifieth the Lord’ s judgment: the reason of that form of speech seems to be, because persons cited to a court of judgment use to be cited to appear on a certain day.

Yea, I judge not mine own self yea, saith the apostle, I pronounce no sentence for myself, I leave myself to the judgment of God. I may be deceived in my judgment concerning myself, and therefore I will affirm nothing as to myself.

Haydock: 1Co 4:3

Or by human judgment. Literally, by human day. The sense, says St. Jerome, is, by any human judgment, or by men, whose judgment is in the day, or time of this life: but God judges in his day, after this life, and chiefly at the last day of judgment. ---

Neither do I judge myself, so as to look upon myself absolutely certain of the state of my soul, or that I am for certain justified, though I am not conscious to myself of any thing, because I am to be judged by an omniscient God, the great searcher of hearts, who perhaps may discover faults, which I, partial to myself, overlook. Now if St. Paul durst not say, he was justified, what presumption is it for others to pretend to an absolute certainty, that they are just in the sight of God! (Witham)

Gill: 1Co 4:3

But with me it is a very small thing,.... It stood for little or nothing, was of no account with him, what judgment and censures were passed on him by men with regard to his faithfulness in the ministry not even by the Corinthians themselves:

that I should be judged of you; not that the apostle declined, or despised the judgment of a church of Christ, rightly disposed, and met together in the fear of God, to try prove, and judge of his ministry, and his fidelity in it; but he made no account of theirs, and slighted it as being under bad influence, the influence of the false teachers, who had insinuated many things among them to the prejudice of the apostle's character; wherefore he set it at nought and rejected it, and rightly refused to submit to it, and, indeed, to any mere human judgment:

or of man's judgment: it is in the Greek text, "or of man's day": in distinction from the day of the Lord, or the day of judgment; and because that men have their stated days for judgment, and because of the clearness of evidence, according to which judgment should proceed. This is not a Cilicism, as Jerom thought, but an Hebraism; so the Septuagint render יום אנוש, in Jer 17:16 ημεραν ανθρωπου, "man's day"; and very frequently in the Talmud ^r is the distinction of דיני שמים, "the judgments of God" and דיני אדם, "the judgments of men"; the former the apostle was willing to be subject to, but not to the latter; he appealed from men to God; he cared not what any man thought or said, or judged of him; he not only was indifferent to the judgment of the Corinthians concerning him, whether they did or did not praise him, but of any other person; and so the Syriac version renders it, או מן כל בר אנש, "or of any man": he adds,

yea I judge not mine own self; for though as a spiritual man he judged all things, and so himself, his conduct, state, and condition; examined his own heart and ways, and was able to form a judgment of what he was and did; yet he chose not to stand and fall by his own judgment; and since he would not abide by his own judgment, who best knew himself, much less would he be subject to theirs, or any human judgment, who must be greater strangers to him; and this he said, not as conscious to himself of any unfaithfulness in his ministerial work.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Co 4:3

^{( 3 )} But with me it is a very small thing that I should be judged of you, ^{( 4 )} or of man's ^{( b )} judgment: yea, ^{( 5 )} I judge not mine own self.

^{( 3 )} In reprehending others, he sets himself for an example, and anticipates an objection. Using the gravity of an apostle, he shows that he does not care for the contrary judgments that those have of him, in that they esteemed him as a vile person, because he did not set forth himself as they did. And he brings good reasons why he was not moved with the judgments which they had of him. ^{( 4 )} First, because that which men judge in these cases of their own brains is not to be considered any more than when the unlearned judge of wisdom.

^{( b )} Literally, "day", after the manner of Cilician speech. ^{( 5 )} Secondly, he says, how can you judge how much or how little I am to be made responsible for, seeing that I myself who know myself better than you do, and who dare profess that I have walked in my calling with a good conscience, dare not yet nonetheless claim anything to myself. Nonetheless, I know that I am not blameless: much less therefore should I flatter myself as you do.

Commentary -- Verse Range Notes

TSK Synopsis: 1Co 4:1-21

1 In what account the ministers ought to be had.

7 We have nothing which we have not received.

9 The apostles spectacles to the world, angels, and men;

13 the filth and offscouring of the world;

15 yet our fathers in Christ;

16 whom we ought to follow.

Maclaren: 1Co 4:3-4

The Three Tribunals

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. 4. For I know nothing by myself; yet am I not hereby justified; but he that judgeth me is the Lord.'--1 Cor. 4:3-4.

THE Church at Corinth was honeycombed by the characteristic Greek vice of party spirit. The three great teachers, Paul, Peter, Apollos, were pitted against each other, and each was unduly exalted by those who swore by him, and unduly depreciated by the other two factions. But the men whose names were the war-cries of these sections were themselves knit in closest friendship, and felt themselves to be servants in common of one Master, and fellow-workers in one task.

So Paul, in the immediate context, associating Peter and Apollos with himself, bids the Corinthians think of us' as being servants of Christ, and not therefore responsible to men; and as stewards of the mysteries of God, that is, dispensers of truths long hidden but now revealed, and as therefore accountable for correct accounts and faithful dispensation only to the Lord of the household. Being responsible to Him, they heeded very little what others thought about them. Being responsible to Him, they could not accept vindication by their own consciences as being final. There was a judgment beyond these.

So here we have three tribunals--that of man's estimates, that of our own consciences, that of Jesus Christ. An appeal lies from the first to the second, and from the second to the third. It is base to depend on men's judgments; it is well to attend to the decisions of conscience, but it is not well to take it for granted that, if conscience approve, we are absolved. The court of final appeal is Jesus Christ, and what He thinks about each of us. So let us look briefly at these three tribunals.

I. First, The Lowest, Men's Judgment.

With me it is a very small thing that I should be judged of you,' enlightened Christians that you are, or by the outside world. Now, Paul's letters give ample evidence that he was keenly alive to the hostile and malevolent criticisms and slanders of his untiring opponents. Many a flash of sarcasm out of the cloud like a lightning bolt, many a burst of wounded affection like rain from summer skies, tell us this. But I need not quote these. Such a character as his could not but be quick to feel the surrounding atmosphere, whether it was of love or of suspicion. So, he had to harden himself against what naturally had a great effect upon him, the estimate which he felt that people round him were making of him. There was nothing brusque, rough, contemptuous in his brushing aside these popular judgments. He gave them all due weight, and yet he felt, From all that this lowest tribunal may decide, there are two appeals, one to my own conscience, and one to my Master in heaven.'

Now, I suppose I need not say a word about the power which that terrible court which is always sitting, and which passes judgment upon every one of us, though we do not always hear the sentences read, has upon us all. There is a power which it is meant to have. It is not good for a man to stand constantly in the attitude of defying whatever anybody else chooses to say or to think about him. But the danger to which we are all exposed, far more than that other extreme, is of deferring too completely and slavishly to, and being far too subtly influenced in all that we do by, the thought of what A, B, or C, may have to say or to think about it. The last infirmity of noble minds,' says Milton about the love of fame. It is an infirmity to love it, and long for it, and live by it. It is a weakening of humanity, even where men are spurred to great efforts by the thought of the reverberation of these in the ear of the world, and of the honour and glory that may come therefrom.

But not only in these higher forms of seeking after reputation, but in lower forms, this trembling before, and seeking to conciliate, the tribunal of what we call general opinion,' which means the voices of the half-dozen people that are beside us and know about us, besets us all, and weakens us all in a thousand ways. How many men would lose all the motive that they have for living reputable lives, if nobody knew anything about it? How many of you, when you go to London, and are strangers, frequent places that you would not be seen in Manchester? How many of us are hindered, in courses which we know that we ought to pursue, because we are afraid of this or that man or woman, and of what they may look or speak? There is a regard to man's judgment, which is separated by the very thinnest partition from hypocrisy. There is a very shadowy distinction between the man who, consciously or unconsciously, does a thing with an eye to what people may say about it, and the man who pretends to be what he is not for the sake of the reputation that he may thereby win.

Now, the direct tendency of Christian faith and principle is to dwindle into wholesome insignificance the multitudinous voice of men's judgments. For, if I understand at all what Christianity means, it means centrally and essentially this, that I am brought into loving personal relation with Jesus Christ, and draw from Him the power of my life, and from Him the law of my life, and from Him the stimulus of my life, and from Him the reward of my life. If there is a direct communication between me and Him, and if I am deriving from Him the life that He gives, which is' free from the law of sin and death,' I shall have little need or desire to heed the judgment that men, who see only the surface, may pass upon me, and upon my doings, and I shall refer myself to Him instead of to them. Those who can go straight to Christ, whose lives are steeped in Him, who feel that they draw He from Him, and that their actions and character are moulded by His touch and His Spirit, are responsible to no other tribunal. And the less they think about what men have to say of them the stronger, the nobler, the more Christ-like they will be.

There is no need for any contempt or roughness to blend with such a putting aside of men's judgments. The velvet glove may be worn upon the iron hand. All meekness and lowliness may go with this wholesome independence, and must go with it unless that independence is false and distorted. With me it is a very small thing to be judged of you, or of man's judgment,' need not be said in such a tone as to mean I do not care a rush what you think about me'; but it must be said in such a tone as to mean I care supremely for one approbation, and if I have that I can bear anything besides.'

Let me appeal to you to cultivate more distinctly, as a plain Christian duty, this wholesome independence of men's judgment. I suppose there never was a day when it was more needed that men should be themselves, seeing with their own eyes what God may reveal to them and they are capable of receiving, and walking with their own feet on the path that fits them, whatsoever other people may say about it. For the multiplication of daily literature, the way in which we are all living in glass houses nowadays--everybody knowing everything about everybody else, and delighting in the gossip which takes the place of literature in so many quarters--and the tendency of society to a more democratic form give the many-headed monster and its many tongues far more power than is wholesome, in the shaping of the lives and character and conduct of most men. The evil of democracy is that it levels down all to one plane, and that it tends to turn out millions of people, as like each other as if they had been made in a machine. And so we need, I believe, even more than our fathers did, to lay to heart this lesson, that the direct result of a deep and strong Christian faith is the production of intensely individual character. And if there are plenty of angles in it, perhaps so much the better. We are apt to be rounded by being rubbed against each other, like the stones on the beach, till there is not a sharp corner or a point that can prick anywhere. So society becomes utterly monotonous, and is insipid and profitless because of that. You Christian people, be yourselves, after your own pattern. And whilst you accept all help from surrounding suggestions and hints, make it a very small thing that you be judged of men.' And you, young men, in warehouses and shops, and you, students, and you, boys and girls, that are budding into life, never mind what other people say. Let thine eyes look right onwards,' and let all the clatter on either side of you go on as it will. The voices are very loud, but if we go up high enough on the hill-top, to the secret place of the Most High, we shall look down and see, but not hear, the bustle and the buzz; and in the great silence Christ will whisper to us, Well done! good and faithful servant.' That praise is worth getting, and one way to get it is to put aside the hindrance of anxious seeking to conciliate the good opinion of men.

II. Note The Higher Court Of Conscience.

Our Apostle is not to be taken here as contradicting what he says in other places. I judge not mine own self,'--yet in one of these same letters to the Corinthians he says, If we judged ourselves we should not be judged? So that he does not mean here that he is entirely without any estimate of his own character or actions. That he did in some sense judge himself is evident from the next clause, because he goes on to say, I know nothing against myself.' If he acquitted himself, he must previously have been judging himself. But his acquittal of himself is not to be understood as if it covered the whole ground of his life and character, but it is to be confined to the subject in hand--viz, his faithfulness as a steward of the mysteries of God. But though there is nothing in that region of his life which he can charge against himself as unfaithfulness, he goes on to say, Yet am I not hereby justified?'

Our absolution by conscience is not infallible. I suppose that conscience is more reliable when it condemns than when it acquits. It is never safe for a man to neglect it when it says, You are wrong!' It is just as unsafe for a man to accept it, without further investigation, when it says,' You are right!' For the only thing that is infallible about what we call conscience is its sentence, It is right to do right.' But when it proceeds to say This, that, and the other thing is right; and therefore it is right for you to do it,' there may be errors in the judgment, as everybody's own experience tells them. The inward judge needs to be stimulated, to be enlightened, to be corrected often. I suppose that the growth of Christian character is very largely the discovery that things that we thought innocent are not, for us, so innocent as we thought them.

You only need to go back to history, or to go down into your own histories, to see how, as light has increased, dark corners have been revealed that were invisible in the less brilliant illumination. How long it has taken the Christian Church to find out what Christ's Gospel teaches about slavery, about the relations of sex, about drunkenness, about war, about a hundred other things that you and I do not yet know, but which our successors will wonder that we failed to see! Inquisitor and martyr have equally said, We are serving God.' Surely, too, nothing is more clearly witnessed by individual experience, than that we may do a wrong thing, and think that it is right. They that kill you will think that they do God service.'

So, Christian people, accept the inward monition when it is stern and prohibitive. Do not be too sure about it when it is placable and permissive. Happy is he that condemneth not himself in the thing which he alloweth.' There may be secret faults, lying all unseen beneath the undergrowth in the forest, which yet do prick and sting. The upper floors of the house where we receive company, and where we, the tenants, generally live, may be luxurious, and sweet, and clean. What about the cellars, where ugly things crawl and swarm, and breed, and sting?

Ah, dear brethren! when my conscience says to me, You may do it, it is always well to go to Jesus Christ, and say to Him' May I?' Search me, O God, and see if there be any wicked way in me,' and show it to me, and help me to cast it out. I know nothing against myself; yet am I not hereby justified.'

III. Lastly, Note The Supreme Court Of Final Appeal.

He that judgeth me is the Lord.' Now it is obvious that the Lord' here is Christ, both because of the preceding context and because of the next verse, which speaks of His coming. And it is equally obvious, though it is often unnoticed, that the judgment of which the Apostle is here speaking is a present and preliminary judgment. He that judgeth toe'--not, will judge,' but now, at this very moment. That is to say, whilst people round us are passing their superficial estimates upon me, and whilst my conscience is excusing, or else accusing me--and in neither case with absolute infallibility--there is another judgment, running concurrently with them, and going on in silence. That calm eye is fixed upon me, and sifting me, and knowing me. That judgment is not fallible, because before Him the hidden things' that the darkness shelters, those creeping things in the cellars that I was speaking about, are all manifest; and to Him the counsels of the heart,' that is, the motives from which the actions flow, are all transparent and legible. So His judgment, the continual estimate of me which Jesus Christ, in His supreme knowledge of me, has, at every moment of my life--that is uttering the final word about me and my character.

His estimate will dwindle the sentences of the other two tribunals into nothingness. What matter what his fellow-servants say about the steward's accounts, and distribution of provisions, and management of the household? He has to render his books, and to give account of his stewardship, only to his lord.

The governor of a Crown Colony may attach some importance to colonial opinion, but he reports home; and it is what the people in Downing Street will say that he thinks about. We have to report home; and it is the King whom we serve, to whom we have to give an account. The gladiator, down in the arena, did not much mind whether the thumbs of the populace were up or down, though the one was the signal for his life and the other for his death. He looked to the place where, between the purple curtains and the flashing axes of the lictors, the emperor sate. Our Emperor once was down on the sand Himself, and although we are compassed about with a cloud of witnesses,' we look to the Christ, the supreme Arbiter, and take acquittal or condemnation, life or death, from Him.

That judgment, persistent all through each of our lives, is preliminary to the future tribunal and sentence. The Apostle employs in this context two distinct words, both of which are translated in our version judge.' The one which is used in these three clauses, on which I have been commenting, means a preliminary examination, and the one which is used in the next verse means a final decisive trial and sentence. So, dear brethren, Christ is gathering materials for His final sentence; and you and I are writing the depositions which will be adduced in evidence. Oh! how little all that the world may have said about a man will matter then! Think of a man standing before that great white throne, and saying, I held a very high place in the estimation of my neighbours. The newspapers and the reviews blew my trumpet assiduously. My name was carved upon the plinth of a marble statue, that my fellow-citizens set up in honour of my many virtues,'--and the name was illegible centuries before the statue was burned in the last fire!

Brother! seek for the praise from Him, which is praise indeed. If He says, Well done, good and faithful servant,' it matters little what censures men may pass on us. If He says, I never knew you,' all their praises will not avail. Wherefore we labour that, whether present or absent, we may be well-pleasing to Him.'

MHCC: 1Co 4:1-6

Apostles were no more than servants of Christ, but they were not to be undervalued. They had a great trust, and for that reason, had an honourable office. Paul had a just concern for his own reputation, but he knew that he who chiefly aimed to please men, would not prove himself a faithful servant of Christ. It is a comfort that men are not to be our final judges. And it is not judging well of ourselves, or justifying ourselves, that will prove us safe and happy. Our own judgment is not to be depended upon as to our faithfulness, any more than our own works for our justification. There is a day coming, that will bring men's secret sins into open day, and discover the secrets of their hearts. Then every slandered believer will be justified, and every faithful servant approved and rewarded. The word of God is the best rule by which to judge as to men. Pride commonly is at the bottom of quarrels. Self-conceit contributes to produce undue esteem of our teachers, as well as of ourselves. We shall not be puffed up for one against another, if we remember that all are instruments, employed by God, and endowed by him with various talents.

Matthew Henry: 1Co 4:1-6

Here, I. The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed: Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God (1Co 4:1), though possibly others might have valued them too highly, by setting him up as the head of a party, and professing to be his disciples. In our opinion of ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were, 1. Not to be overvalued, for they were ministers, not masters; stewards, not lords. They were servants of Christ, and no more, though they were servants of the highest rank, that had the care of his household, that were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of their power, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge authority over their faith or practice. For even apostles were but servants of Christ, employed in his work, and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden from the world in ages and generations past. They had no authority to propagate their own fancies, but to spread Christian faith. 2. Apostles were not to be undervalued; for, though they were ministers, they were ministers of Christ. The character and dignity of their master put an honour on them. Though they are but stewards, they are not stewards of the common things of the world, but of divine mysteries. They had a great trust, and for that reason had an honourable office. They were stewards of God's household, high-stewards in his kingdom of grace. They did not set up for masters, but they deserved respect and esteem in this honourable service. Especially,

II. When they did their duty in it, and approved themselves faithful: It is required in stewards that a man be found faithful (1Co 4:2), trustworthy. The stewards in Christ's family must appoint what he hath appointed. They must not set their fellow-servants to work for themselves. They must not require any thing from them without their Master's warrant. They must not feed them with the chaff of their own inventions, instead of the wholesome food of Christian doctrine and truth. They must teach what he hath commanded, and not the doctrines and commandments of men. They must be true to the interest of their Lord, and consult his honour. Note, The ministers of Christ should make it their hearty and continual endeavour to approve themselves trustworthy; and when they have the testimony of a good conscience, and the approbation of their Master, they must slight the opinions and censures of their fellow-servants: But with me, saith the apostle, it is a small thing that I should be judged of you, or of man's judgment, 1Co 4:3. Indeed, reputation and esteem among men are a good step towards usefulness in the ministry; and Paul's whole argument upon this head shows he had a just concern for his own reputation. But he that would make it his chief endeavour to please men would hardly approve himself a faithful servant of Christ, Gal 1:10. He that would be faithful to Christ must despise the censures of men for his sake. He must look upon it as a very little thing (if his Lord approves him) what judgment men form of him. They may think very meanly or very hardly of him, while he is doing his duty; but it is not by their judgment that he must stand or fall. And happy is it for faithful ministers that they have a more just and candid judge than their fellow-servants; one who knows and pities their imperfections, though he has none of his own. It is better to fall into the hands of God than into the hands of men, 2Sa 24:14. The best of men are too apt to judge rashly, and harshly, and unjustly; but his judgment is always according to truth. It is a comfort that men are not to be our final judges. Nay, we are not thus to judge ourselves: " Yea, I judge not myself. For though I know nothing by myself, cannot charge myself with unfaithfulness, yet I am not thereby justified, this will not clear me of the charge; but he that judgeth me is the Lord. It is his judgment that must determine me. By his sentence I must abide. Such I am as he shall find and judge me to be."Note, It is not judging well of ourselves, justifying ourselves, that will prove us safe and happy. Nothing will do this but the acceptance and approbation of our sovereign Judge. Not he that commendeth himself is approved, but he whom the Lord commendeth, 2Co 10:18.

III. The apostle takes occasion hence to caution the Corinthians against censoriousness - the forward and severe judging of others: Therefore judge nothing before the time, until the Lord come, 1Co 4:5. It is judging out of season, and judging at an adventure. He is not to be understood of judging by persons in authority, within the verge of their office, nor of private judging concerning facts that are notorious; but of judging persons' future state, or the secret springs and principles of their actions, or about facts doubtful in themselves. To judge in these cases, and give decisive sentence, is to assume the seat of God and challenge his prerogative. Note, How bold a sinner is the forward and severe censurer! How ill-timed and arrogant are his censures! But there is one who will judge the censurer, and those he censures, without prejudice, passion, or partiality. And there is a time coming when men cannot fail judging aright concerning themselves and others, by following his judgment. This should make them now cautious of judging others, and careful in judging themselves. There is a time coming when the Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts - deeds of darkness that are now done in secret, and all the secret inclinations, purposes, and intentions, of the hidden man of the heart. Note, There is a day coming that will dispel the darkness and lay open the face of the deep, will fetch men's secret sins into open day and discover the secrets of their hearts: The day shall declare it. The judge will bring these things to light. The Lord Jesus Christ will manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ must have the knowledge of the counsels of the heart, else he could not make them manifest. This is a divine prerogative (Jer 17:10), and yet it is what our Saviour challenges to himself in a very peculiar manner (Rev 2:23): All the churches shall know that I am HE who searcheth the reins and hearts, and I will give to every one of you according to your works. Note, We should be very careful how we censure others, when we have to do with a Judge from whom we cannot conceal ourselves. Others do not lie open to our notice, but we lie all open to his: and, when he shall come to judge, every man shall have praise of God. Every man, that is, every one qualified for it, every one who has done well. Though none of God's servants can deserve any thing from him, though there be much that is blamable even in their best services, yet shall their fidelity be commended and crowned by him; and should they be condemned, reproached, or vilified, by their fellow-servants, he will roll away all such unjust censures and reproaches, and show them in their own amiable light. Note, Christians may well be patient under unjust censures, when they know such a day as this is coming, especially when they have their consciences testifying to their integrity. But how fearful should they be of loading any with reproaches now whom their common Judge shall hereafter commend.

IV. The apostle here lets us into the reason why he had used his own name and that of Apollos in this discourse of his. He had done it in a figure, and he had done it for their sakes. He chose rather to mention his own name, and the name of a faithful fellow-labourer, than the names of any heads of factions among them, that hereby he might avoid what would provoke, and so procure for his advice the greater regard. Note, Ministers should use prudence in their advices and admonitions, but especially in their reproofs, lest they lose their end. The advice the apostle would by this means inculcate was that they might learn not to think of men above what is written (above what he had been writing), nor be puffed up for one against another (1Co 4:6). Apostles were not to be esteemed other than planters or waterers in God's husbandry, master-builders in his building, stewards of his mysteries, and servants of Christ. And common ministers cannot bear these characters in the same sense that apostles did. Note, We must be very careful not to transfer the honour and authority of the Master to his servant. We must call no man Master on earth; one is our Master, even Christ, Mat 23:8, Mat 23:10. We must not think of them above what is written. Note, The word of God is the best rule by which to judge concerning men. And again, judging rightly concerning men, and not judging more highly of them than is fit, is one way to prevent quarrels and contentions in the churches. Pride commonly lies at the bottom of these quarrels. Self-conceit contributes very much to our immoderate esteem of our teachers, as well as ourselves. Our commendation of our own taste and judgment commonly goes along with our unreasonable applause, and always with a factious adherence to one teacher, in opposition to others that may be equally faithful and well qualified. But to think modestly of ourselves, and not above what is written of our teachers, is the most effectual means to prevent quarrels and contests, sidings and parties, in the church. We shall not be puffed up for one against another if we remember that they are all instruments employed by God in his husbandry and building, and endowed by him with their various talents and qualifications.

Barclay: 1Co 4:1-5

Paul urges the Corinthians not to think of Apollos and Cephas and himself as leaders of parties; but to think of them all as servants of Christ. The word that he uses for a servant is interesting; it is huperetes (5257) and originally meant a rower on the lower bank of a trireme, one of the slaves who pulled at the great sweeps which moved the triremes through the sea. Some commentators have wished to stress this and to make it a picture of Christ as the pilot who directs the course of the ship and Paul as the servant who accepts the pilot's orders and labours only as his Master directs.

Then Paul uses another picture. He thinks of himself and his fellow preachers as stewards of the secrets which God desires to reveal to his own people. The steward (oikonomos, 3623) was the major domo. He was in charge of the whole administration of the house or the estate; he controlled the staff; he issued the supplies; but, however much he controlled the household staff, he himself was still a slave where the master was concerned. Whatever be a man's position in the Church, and whatever power he may yield there or whatever prestige he may enjoy, be still remains the servant of Christ.

That brings Paul to the thought of judgment. The one thing that an oikonomos (3623) must be is reliable. The very fact that he enjoys so much independence and responsibility makes it all the more necessary that his master should be able to depend absolutely upon him. The Corinthians, with their sects and their appropriation of the leaders of the Church as their masters, have exercised judgments on these leaders, preferring one to the other. So Paul speaks of three judgments that every man must face.

(i) He must face the judgment of his fellow men. In this case Paul says that that is nothing to him. But there is a sense in which a man cannot disregard the judgment of his fellow men. The odd thing is that, in spite of its occasional radical mistakes, the judgment of our fellow men is often right. That is due to the fact that every man instinctively admires the basic qualities of honour, honesty, reliability, generosity, sacrifice and love. Antisthenes, the Cynic philosopher, used to say, "There are only two people who can tell you the truth about yourself--an enemy who has lost his temper and a friend who loves you dearly." It is quite true that we should never let the judgment of men deflect us from what we believe to be right; but it is also true that the judgment of men is often more accurate than we would like to think, because they instinctively admire the lovely things.

(ii) He must face the judgment of himself. Once again Paul disregards that. He knew very well that a man's judgment of himself can be clouded by self-satisfaction, by pride and by conceit. But in a very real sense every man must face his own judgment. One of the basic Greek ethical laws was, "Man, know thyself." The Cynics insisted that one of the first characteristics of a real man was "the ability to get on with himself." A man cannot get away from himself and if he loses his self-respect, life becomes an intolerable thing.

(iii) He must face the judgment of God. In the last analysis this is the only real judgment. For Paul, the judgment he awaited was not that of any human day but the judgment of the Day of the Lord. God's is the final judgment for two reasons. (a) Only God knows all the circumstances. He knows the struggles a man has had; he knows the secrets that a man can tell to no one; he knows what a man might have sunk to and he also knows what he might have climbed to. (b) Only God knows all the motives. "Man sees the deed but God sees the intention." Many a deed that looks noble may have been done from the most selfish and ignoble motives; and many a deed which looks base may have been done from the highest motives. He who made the human heart alone knows it and can judge it.

We would do well to remember two things--first, even if we escape all other judgments or shut our eyes to them, we cannot escape the judgment of God; and, second, judgment belongs to God and we do well not to judge any man.

Constable: 1Co 1:10--7:1

II. Conditions reported to Paul 1:10--6:20

The warm introduction to the epistle (1:1-9) led Paul to give a strong exhortation to unity. In it he expressed his reaction to reports of serious problems in this church that had reached his ears.

"Because Paul primarily, and in seriatim fashion, addresses behavioral issues, it is easy to miss the intensely theological nature of 1 Corinthians. Here Paul's understanding of the gospel and its ethical demands--his theology, if you will--is getting its full workout.

". . . the central issue in 1 Corinthians is salvation in Christ as that manifests itself in the behavior of those "who are being saved." This is what the Corinthians' misguided spirituality is effectively destroying.

"Thus three phenomena must be reckoned with in attempting a theology of this Letter: (1) Behavioral issues ( = ethical concerns) predominate. . . . (2) Even though Paul is clearly after behavioral change, his greater concern is with the theological distortions that have allowed, or perhaps even promoted, their behavior. This alone accounts for the unusual nature of so much of the argumentation. . . . (3) In every case but two (11:2-16; chaps. 12-14), Paul's basic theological appeal for right behavior is the work of Christ in their behalf."¹⁸

Constable: 1Co 1:10--5:1

A. Divisions in the church 1:10-4:21

The first major problem was the divisions that were fragmenting the assembly.

". . . this opening issue is the most crucial in the letter, not because their quarrels' were the most significant error in the church, but because the nature of this particular strife had as its root cause their false theology, which had exchanged the theology of the cross for a false triumphalism that went beyond, or excluded, the cross."¹⁹

Constable: 1Co 4:1-21

7. The Corinthians' relationship with Paul 4:1-21

The apostle now returned to the subject of himself and the other teachers of the Corinthians as servants of God. He did so to say more about what it means to be a servant of God. In this section he clarified the essential features of an acceptable servant of God. He did this so his readers would appreciate them all more and so they would follow Paul's example as a servant themselves. However, Paul stressed his authority too since the factions in the church that favored Apollos, Peter, or Christ really opposed Paul.

"Throughout 1 Corinthians 1-4 Paul is primarily concerned to address the factionalism that was tearing the church apart with squabbles, jealousy, and one-upmanship. But because not a little of this quarreling arose from the habit of different groups in the church associating themselves with various well-known Christian leaders (I follow Paul,' . . .), Paul found it necessary to address several Corinthian misconceptions regarding the nature of genuine Christian leadership. These believers were adopting too many models from their surrounding world."⁸⁵

"What Paul is trying to do above all else is to get the Corinthians to enter his orbit, to see things from his eschatological perspective. Therefore, it is not simply a matter of his being right and their being wrong on certain specific issues. It has to do with one's whole existence, one's whole way of looking at life, since you are Christ's, and Christ is God's.'"⁸⁶

Constable: 1Co 4:1-5

Judging God's servants 4:1-5

"The first paragraph (vv. 1-5) leads the way by making an application of the servant model and showing how that relates to their treatment of him [Paul]. He changes images from farm to household and insists that he is God's servant, not theirs; and they are not allowed to judge another's servant. While on the theme of judgment, he gently broadens the perspective to remind them again of the future judgment that all must experience."⁸⁷

4:1 Learners should view teachers as stewards of God's mysteries rather than as party leaders. Paul used a different word for servants here (hyperetai) than he did in 3:5 (diakonoi). This word means an under-rower, a figure taken from the galley ships of the time. Slaves who rowed under the authority of the man who coordinated their individual efforts propelled the ship. The ship sailed straight ahead rather than in circles as the slaves followed the instructions of their leader. The other word (diakonoi) is the normal word for a servant.

A steward ("those entrusted with," NIV) was a servant whom his master entrusted with the administration of his business or property. His job was to devote his time, talents, and energy to executing his master's interests, not his own. The figure stresses both the apostles' humble position as belonging to Christ and their trusted yet accountable position under God. The mysteries of God refer to the truths of the Christian faith.

4:2 The most important quality in a steward is that he manage his master's affairs so the desires of his lord materialize (cf. Matt. 25:14-30; Luke 16:1-13; 19:11-27; 1 Pet. 4:10). He must be faithful to his master's trust. For Paul this meant remaining faithful to the gospel as he had received it and preached it (cf. 15:1-11). God's requirement is not eloquence, wisdom, initiative, or success.

4:3 It mattered little to Paul how well the Corinthians or anyone else thought he was carrying out his stewardship, how popular or unpopular he was. His personal evaluations of his own performance were irrelevant too. What did matter to him was God's estimation of his service. Paul did not give much time and attention to introspection, though he sought to live with a good conscience before God. Rather he concentrated on doing the job God had put before him to the best of his ability since he was accountable (cf. 3:13).

4:4 As far as Paul knew he was serving God faithfully. However, he realized that his conscience might not be as sensitive as it should be.⁸⁸ Only his Master had the insight as well as the authority to judge him.

4:5 Since only one Person has enough insight and is authoritative enough to pass final judgment, it is unwise for us to try to do so. Of course, we must make judgments from time to time, but we should always do so with the knowledge that our understanding is imperfect. The place God will judge our lives is the judgment seat of Christ. If Paul's references to his judgment by God in his epistles are any measure of how he regarded that event, he took it very seriously and thought about it often (cf. 2 Cor. 1:14; 5:10; Phil. 2:16; 1 Thess. 2:19-20; 2 Tim. 1:12, 18; 4:8; et al.).

"Paul lives in expectation of the imminent coming again of Christ."⁸⁹

The things hidden in the darkness probably include the unconscious motives of God's servants. Evidently God will find something in every faithful Christian's life for which to praise him or her on that day. Paul did not just say each servant would receive what he or she deserves but that each would receive some praise. Of course, the more faithful among us will receive more praise than the less faithful.

"He [Paul] says nothing here about those who will receive not praise but blame; he is still thinking in terms of the Corinthian situation, in which some have praise for Paul, some for Apollos, some for Cephas."⁹⁰

Verses 1-5 help us to view those who minister to us as God's servants, not our servants. They also help us as servants of God to remember to serve for the future approval of our Lord rather than for the present praise of people. The Corinthian church was not the only one that ever became disillusioned with its minister because he lacked "charismatic" qualities.

College: 1Co 4:1-21

1 CORINTHIANS 4

E. APOSTLES OF CHRIST (4:1-21)

1. The Apostles as Servants of Christ (4:1-5)

¹ So then, men ought to regard us as servants of Christ and as those entrusted with the secret things of God. ² Now it is required that those who have been given a trust must prove faithful. ³ I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. ⁴ My conscience is clear, but that does not make me innocent. It is the Lord who judges me. ⁵ Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men's hearts. At that time each will receive his praise from God.

4:1 So then, men ought to regard us as servants of Christ and as those entrusted with the secret things of God.

C.K. Barrett is correct in his comments on these opening verses of 1 Cor 4 when he observes "in the new paragraph Paul winds up his treatment of the arrogant and divided Corinthian church so far as its troubles arise out of and are reflected in its relations with its apostolic leaders." By his use of the two words "men" and "regard" in 4:1, Paul makes it clear that he is still involved in an apologetic response to those who would be his detractors as well as to those who have an incorrect evaluation of the Christian leaders. In many ways this verse is a restatement of the topic he introduced in 3:5.

The English word in 4:1, "regard," is a translation of a Greek term (logivzomai, logizomai ) which is most familiar to students of Paul for its use in the book of Romans (4:4), where Paul uses this term to talk about God reckoning righteousness to people on the basis of faith. However, in the Corinthian context this word takes on a clearly different meaning. Paul's use of this Greek word in 4:1 is very similar to his use of this term several times in the polemical sections of 2 Corinthians (2 Cor 10:2; 11:5; 12:6).

The fact that 4:1 occurs in an apologetic setting is made clear on the basis of the occurrence of several words in this section of 1 Corinthians. In particular, the occurrence of the words "judged" (ajnakrivnw, anakrinô) and "judge" (krivnw, krinô) in 1 Cor 4:3, 4, and 5 make this apologetic context evident. The use of the word "us" in 4:1 can only refer in this context to Paul and Apollos. This is made clear by contextual references such as 3:5, 22, and 4:6. While what Paul says in 4:1 can be generally applied to a larger setting, we must not lose sight of the contextual application of this principle in 4:1 that Paul has in mind. The Greek word translated "servants" in 4:1 (uJphrevta", hypçretas) is found only here in the letters of Paul, but is paralleled to the concept of servants found in 3:5, where Paul uses his more frequent and familiar Greek word for servants (diavkonoi, diakonoi ). Lying behind the English phrase of 4:1, "those entrusted with," is a single Greek word (oijkonovmou", oikonomous) whose meaning ranges from the idea of manager or administrator to that of a religious official in pagan religions. There is no evidence in the New Testament that this term was ever used in regard to a specific church office, though it can be used in reference to a bishop (Titus 1:7), as well as to Christians at large.

There is understandably some difference of opinion about what the apostle Paul had in mind when he referred to the secret things of God. Part of the confusion and disagreement arises from the fact that Paul used the plural, "secret things" (musthvria, mystçria) of God. Because of Paul's use of the plural here, some interpreters have thought that Paul's use was perhaps influenced by the plural term "mysteries," a term found in contemporary pagan religions. In particular in earlier generations it was suggested that Paul's use of ideas such as "mysteries" or "secret things" derived from his borrowing of terminology of pagan cults and philosophies. "Many curious imaginations have flitted across the minds of men as they have sought to reconstruct the past, but there can have been few more curious," wrote Arthur D. Nock against such ideas, "than the picture of Paul listening attentively to Stoic lectures at Tarsus or making enquiries about Mithraism and later enriching Christianity from these stories."

Though it is a complicated exegetical question, Gordon Fee points in the right direction in his following comments

most likely, as in 2:7, it reflects again Paul's own semantic usage, in which he, as one who has the spirit, has been given to understand God's plan of salvation long hidden to human minds but now revealed in Christ. Thus, the mysteries of God means the revelation of the gospel now known through the spirit and especially entrusted to the apostles to proclaim.

4:2 Now it is required that those who have been given a trust must prove faithful.

Paul's point in this verse is very clear. He emphatically states that God expects faithfulness of those whom he has entrusted with a task. It would be very inconsistent if at this point Paul wrote that God demanded that his followers always be successful. Paul had made it very clear in 3:5 that both he and Apollos did nothing on their own. They were merely servants used by God, and it was God who gave the increase in their ministries.

4:3 I care very little if I am judged by you or by any human court; indeed, I do not even judge myself.

Since Paul and Apollos are servants of the mysteries of God, it is only God's judgment that they need to be concerned with. This is why at times Paul can have almost an apathetic posture toward his human detractors. In the most profound sense, it is irrelevant whether Paul's ministry receives condemnation or applause from human beings, since he was not commissioned by humans. The occurrence of the prepositional phrase, "by you" in 4:3, makes it explicit that Paul does have detractors among the recipients of the Corinthian correspondents.

Paul's reference in 4:3 to the human court has no direct bearing on his later pejorative understanding of the Roman court system which he expresses in 1 Cor 6. The word translated "court" in 4:3 is simply the typical Greek word for "day" (hJmevra, hçmera); thus, in 4:3 when Paul makes reference to the human "day," he does so as a contrast to the day of the Lord, which he referred to in 3:13 and alludes to in 4:5. The apostle is willing to plant his feet very firmly on the idea of the centrality of God's judgment on the Lord's day, but puts no confidence in any human judgments expressed prior to that time. God's own faithfulness is what allows us to have confidence in the certainty of our blamelessness on the day of our Lord Jesus Christ (cf. 1:8) and to reject attempts at premature judgment and human judgment. Paul is so convinced about the theocentric foundation of judgment that he acknowledges in 4:3 that he is not even capable of rendering a meaningful judgment against himself. There is no support either in early church history or in the evidence from the Corinthian letters to support the suggestion that the term "human court" meant an ecclesiastical court that was convened to test Paul's apostleship."

4:4 My conscience is clear, but that does not make me innocent. It is the Lord who judges me.

Paul's wording in this verse makes it very clear that the human conscience is not the last court of appeal in determining human guilt or innocence in the sight of God. Paul's ultimate justification, or being made innocent (from dikaiovw, dikaiôo), as he so eloquently depicts in other letters, rests solely in God's hands. Even when one's heart or one's conscience is at its very best, it is still human and fragile in the presence of God. In the context of 1 Corinthians 4:4, in Paul's problem with detractors, the apostle here is emphasizing that the final evaluation of his own apostolic stewardship rests in the sovereign judgment of God.

4:5 Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men's hearts. At that time each will receive his praise from God.

For those Corinthians who would judge either Apollos' or Paul's stewardship and their ministries, Paul tells them that not only is human judgment inappropriate, but that any judgment before the second coming of Christ is premature. There is no point in time in human history when all the evidence will be available. There is no time in the ministries of Paul and Apollos when all the hidden things will be known prior to the return of Jesus. As Jeremiah had pointed out centuries earlier, no one is capable of knowing the depth of the human heart (Jer 17:9). The apostle Paul agrees with the point and proclaims that the motives of human beings, including himself and Apollos, will never be fully known until they are examined in the pure light that comes from the glory of God. It is only at the time of Christ's return that individuals will truly receive complete praise from God for the ministries in which they have been involved.

2. Overcoming Human Pride (4:6-7)

⁶ Now, brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, "Do not go beyond what is written." Then you will not take pride in one man over against another. ⁷ For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?

4:6 Now, brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, "Do not go beyond what is written." Then you will not take pride in one man over against another.

Paul encourages the Corinthians to take himself and Apollos as human examples. As the Corinthians look at the lives of Paul and Apollos, they should see in them a pattern, which if they were to follow, would undermine and destroy the strife and self-aggrandizement which has so plagued the Corinthian fellowship. One of the specific things Paul tells the Corinthians they should learn from him and Apollos is not to go beyond the things which have been written. While there are several interpretations of what Paul has in mind with this phrase, it seems that the clearest interpretation is one that sees this as a reference to Old Testament citations which he has been using in the Corinthian correspondence. Even a casual reader of the book of Acts knows that Apollos was well known as a student and expounder of Scripture. Even the casual reader of 1 Corinthians knows that the apostle Paul goes again and again into the Old Testament to find Scripture texts and themes to oppose immaturity and sinfulness in the Corinthian fellowship. One has only to retrace Paul's use of the Old Testament in the first three chapters of 1 Corinthians or to look forward to his use, for example in 1 Cor 10, of the Old Testament, to understand what Paul had in mind when he said, "so that you may learn from us." It comes as no surprise in v. 6 that the specific sin Paul is hoping the Corinthians can overcome, by using himself and Apollos as examples, is the sin of human pride and boasting, one against the other.

4:7 For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?

This verse contains three rhetorical questions whose goal is to help the Corinthians reevaluate themselves. As a set, these rhetorical questions are designed to move the Corinthians beyond the pride to which Paul referred in the preceding verse. Paul's use of the Greek word "for" (gavr, gar) indicates clearly that v. 7 follows up on the idea found at the end of v. 6. The exact meaning of the first rhetorical question in 4:7 is not clear. The NIV translation of the Greek word diakrivnw (diakrinô) by the English phrase "makes you different" from anyone else represents one school of interpretation. This interpretive approach takes its cue from the end of v. 6 when Paul referred to the fact that the Corinthians were being puffed up against one another. Paul's question then would be, "what makes any of you any better than or distinguished from anyone else?"

A different interpretation of this verse places its emphasis more on the Corinthians viewing of themselves as different over against Paul. Gordon Fee summarizes this second interpretive approach with these words, "the English equivalent to such rhetoric would be, who in the world do you think you are anyway, what kind of self-delusion is it that allows you to put yourself in a position to judge another person's servant?" Since the verb that Paul uses in 4:7 is a cognate of the Greek verb that means to judge (ajnakrivnw, anakrinô), and which he had used previously in this chapter (4:4), he may be asking them to think about the fact that the God who judges them is no different from the God who will judge others.

The meaning of the second and third rhetorical questions is somewhat easier. Paul's intent is clearly to engender a new awareness of humility on the part of the readers. If the Corinthians can be successfully reminded that all that they have came from beyond themselves, then it is Paul's hope that this will undermine the boasting which has so characterized their interaction.

3. Honor and Dishonor (4:8-13)

⁸ Already you have all you want! Already you have become rich! You have become kings - and that without us! How I wish that you really had become kings so that we might be kings with you! ⁹ For it seems to me that God has put us apostles on display at the end of the procession, like men condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to men. ¹⁰ We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honored, we are dishonored! ¹¹ To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless. ¹² We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; ¹³ when we are slandered, we answer kindly. Up to this moment we have become the scum of the earth, the refuse of the world.

4:8 Already you have all you want! Already you have become rich! You have become kings - and that without us! How I wish that you really had become kings so that we might be kings with you!

While most interpreters correctly understand that 4:8a reflects sharp sarcasm by Paul, some have mislabeled the exact issues that Paul is addressing here through his phrases "you have all you want" "you have become rich," and "you have become kings." Specifically, scholars who tend to view Paul's Corinthian readers with the lens of "over realized eschatology" have created an interpretive approach that is flawed in two ways.

First, there are grave problems with labeling the position of Paul's antagonists as eschatological just because Paul himself responds to an issue out of his own eschatology. This technique of reconstructing the theology of Paul's antagonists by "mirror reading" his response has never been able to be applied consistently or accurately. Accordingly, just because Paul addresses a problem with an eschatological solution does not necessarily mean that the problem with the antagonists was that they were espousing an aberrant eschatology. The pervasiveness that Fee, among others, attributes to the problem of "spiritualized eschatology" among Paul's detractors at Corinth more accurately characterize spiritual idiosyncracies in later eras of church history and dogma.

Second, and more to the point of 4:8a, one can show how naturally the remarks of Paul fit into the broader issues of chapters 1-4, which have essentially nothing to do with eschatology. As Witherington and others have demonstrated, Paul has been arguing long and hard since 1 Cor 1:10ff that Corinthian-style rhetoric and wisdom is at odds with the message of the cross. The catchwords of eschatology are not significantly manifest in the rhetorical setting of 1 Cor 1-4. The issues Paul attacks, namely, "I'm sufficient, I'm wealthy, I rule," are all known to be part-and-parcel of men-of-wisdom ideology in Greco-Roman and Hellenistic Jewish writings. The Greek satirist Lucian gives the stereotypically unsympathetic view of one of these "wise men" trained in the philosophy of the period. This arrogant man is portrayed as proclaiming (in a metaphorical sense as Paul does) "there will be nothing to stop me being the only rich (Greek plousios ) man and the only king (Greek basileus )." The ancient writer Diogenes Laertius summarizes these views of "wise-men" when he writes, "Moreover, according to them not only are the wise ( hoi sophoi ) free, they are also kings ( basileis )." Similar metaphors are in the writings of the Roman slave Epictetus, the Hellenistic Jewish author Philo and the Roman poet Horace who comments that the sage is only lower than the god Jove and "is rich, free, honoured, beautiful, nay a king of kings." The intellectual and cultural values reflected in the above quotations provide a much more obvious background to Paul's rejoinders written to an urban Greco-Roman congregation than do vague allusions to "eschatology."

4:9 For it seems to me that God has put us apostles on display at the end of the procession, like men condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to men.

The apostle here continues his comments on the general issue of 4:1 (how people should regard us) and specifically addresses the problem of "taking pride in one man over against another" (4:6). Paul clearly wants to illustrate his previous assertion that he strives to model the paradigm of humility in the life and ministry of himself and Apollos (4:6).

The imagery about being at the end of the procession may stem from the staging of the "Roman triumph, in which a conquering general staged a splendid parade [where] at the very 'end of the procession' were those captives who had been 'condemned to die in the arena.'" The adaptation of this Roman cultural practice functions to underscore the despicable state in which apostles such as Paul and Apollos stand according to the prevailing urban values.

4:10 We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honored, we are dishonored!

Next Paul chooses three sets of antitheses to contrast the radical difference between the humble status of the apostles and the elevated status of certain of the Corinthians. The power of these is manifest in Paul's terse irony and sarcasm. The terms he employs for the carnal minded are "wise" (frovnimoi, phronimoi ), "strong" (ijscuroiv, ischyroi ), and "honored" (e[ndoxoi, endoxoi ). All three of these terms appeal to the status-seeking nature of certain believers. This particular nature is promoted by self-aggrandizement and covered with a thin veneer of Christianity.

The self-directed epithets of "weak" (ajsqenei'", astheneis ), "fools" (mwroiv, môroi), and "dishonored" (a[timoi, atimoi ) are nurtured and transformed on the other hand by the word of the cross in the life and experiences of Paul.

4:11 To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless.

In light of the occupational hazards of travel and preaching unpopular religious and moral messages, it is no shock to read of Paul's catalogue of hardships here (cf. 2 Cor 11:23-29). The modern reader should be aware that similar lists can be located both in the autobiographical accounts and in the biographical reports about the hardships faced by non-Christian preachers and missionary-minded moralists of the Greco-Roman world. As Malherbe noted, "Moral philosophers, especially Stoics and Cynics, made extensive use of lists of hardships or unfavorable circumstances in describing themselves or their heroes." A helpful example of the type of hardships experienced in the Roman world of Paul comes from a comment in one of the sermons of the pagan moralist Dio Chrysostom. He mentions "grappling with hunger and cold, withstanding thirst," the need to "endure the lash or give his body to be cut or burned" (cf. 1 Cor 13:3), and "hunger, exile, loss of reputation, and the like."

4:12 We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it;

In Paul's catalogue he includes reference to manual labor since this was a clear point of contention between himself and some of the Corinthians (cf. ch. 9; see also Acts 20:33-35). Paul was himself cursed and persecuted in many instances according to both the record of Acts and his own letters (Acts 14:22; 20:19; 2 Cor 11:23-29). The ethical response of blessing (eujlogou'men, eulogoumen ) those who curse you shows up in Rom 12:14-20, was manifested forcefully in the cross of Christ, and was rooted, according to Rom 12:19-20, in the Old Testament Scriptures.

4:13 when we are slandered, we answer kindly. Up to this moment we have become the scum of the earth, the refuse of the world.

Fee rightly observes that the apostle ends this line of thought and autobiographical reflection "with the most unflattering of metaphors, indicating the world's reaction to this way of living." The phrases "scum of the earth" and "refuse of the world" are chosen by Paul to present the starkest reminder to those who pledge party loyalty to various apostles (1:12; 3:4; 4:6) how absurd this is. This forceful analysis is given by Paul as a final answer to the issue of 4:1. He intends to obliterate the ill-placed pride in apostles as well as warn (4:14; through irony and sarcasm) some of the Corinthians who had imbibed too deeply at the wells of Greco-Roman wisdom and culture.

4. Paul's Warning as Father (4:14-17)

¹⁴ I am not writing this to shame you, but to warn you, as my dear children. ¹⁵ Even though you have ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel. ¹⁶ Therefore I urge you to imitate me. ¹⁷ For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church.

4:14 I am not writing this to shame you, but to warn you, as my dear children.

In the section 4:14-21 Paul brings to a conclusion the major block of material which he began in 1:10. This section serves then as the climax to his various arguments and appeals against the problem of strife and fragmentation in the church of God at Corinth. Two ideas are very prominent in this verse and they give us some insight into this entire concluding section. The first is Paul's use of the term "my dear children" (tevkna mou ajgaphtav, tekna mou agapçta). Paul's use of family imagery in this verse sets the stage for his later use of the word "father" in v. 15 and the word "whip" in v. 21. A second interesting concept in this verse is seen in Paul's use of the term "warn" (nouqetevw, nouthetço). This is the same concept he uses in Eph 6:4 when he talks about fathers bringing up their children in the admonition of the Lord. It is the same concept found in Col 1:28 when he speaks about the fact that he tries to warn all men of God's truth and in Col 3:16 when he exhorts Christians to admonish and warn one another (cf. 1 Thess 5:12, 14; 2 Thess 3:15; Titus 3:10). By his use of these two important phrases in 4:14, Paul is clearly setting up his spiritual authority over them in the matters that he is addressing.

4:15 Even though you have ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel.

Even though Paul argued at length against party strife and party loyalties throughout the first four chapters, he nevertheless believes that he has special prerogatives among the Corinthian believers. He does not want anyone to say "I am of Paul" in the same way that someone else might say "I am of Cephas," but he nevertheless expects and demands absolute loyalty from all the Corinthian believers. The illustration and imagery of 4:15 make this clear. He acknowledges that the Corinthians may have many guardians in Christ, many spiritual leaders, but he emphatically asserts that he alone has the right to be seen as their father in the gospel. Paul's claim to fatherhood in this verse does not rest upon ideas of spiritual maturity or special theological insight. Rather this special role as father is predicated on the fact that he is the one who brought them to faith in Christ (from gennavw, gennaô). Paul's letters are filled with other examples of family metaphors, such as calling fellow Christians "brothers." This, however, is one of the few places where Paul exerts his authority over entire congregations by the use of father/son spiritual authority language. In addition to establishing his own authority among the Corinthians based on the imagery of 4:15, Paul has also disarmed the claims of those who would appeal to the spiritual influence of workers such as Cephas or Apollos.

4:16 Therefore I urge you to imitate me.

In this verse Paul pushes even harder to undergird his unique relationship with the church of God at Corinth and to reestablish his dwindling influence among certain of the members in that fellowship. This is seen by the fact that he urges them to become imitators of Paul. In 4:6 he had pointed out that both he himself and Apollos had served as examples for the Corinthians, but here he goes one step farther and urges them to follow in his footsteps. Paul's use of the word "therefore" (ou , oun ) makes it very clear that this appeal for the Corinthians to imitate him arises from the spiritual relationship he has established with them through his work in bringing them to faith. Paul makes a similar appeal in 11:1.

4:17 For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church.

Paul's technique for facilitating the Corinthians' imitation of himself is that he will send Timothy to the Corinthians to remind them of Paul's life in Christ. It is no accident in 4:17 that Paul refers to Timothy as "my son" (tevknon, teknon ) when this is read in the light of the fact that in 4:14 he referred to the Corinthians in general as his children. The same Greek word is used in both verses even though that is not shown in the NIV translation.

Not only will Timothy remind the Corinthians of Paul's ways in the Lord, but these will be ways in the Lord which Paul teaches in all of his congregations. In light of Paul's use of the word "teach" (didavskw, didaskô) at the end of 4:17, the reference to "my ways" would include not only Paul's lifestyle, but also his doctrinal perspectives. Accordingly, 4:17 ends with a reference to the fact that what Paul is trying to inculcate into the Corinthians is the same thing that he teaches everywhere in every church. This appeal to the similarity of what Paul teaches the Corinthians with what he teaches everywhere else is found several times in the first letter to the Corinthians. We cannot be certain why this particular type of appeal was so needed in the Corinthian correspondence, but it is noteworthy that it shows up with much greater frequency in 1 Corinthians than any other of the Pauline letters.

5. Arrogance to Be Confronted (4:18-21)

¹⁸ Some of you have become arrogant, as if I were not coming to you. ¹⁹ But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have. ²⁰ For the kingdom of God is not a matter of talk but of power. ²¹ What do you prefer? Shall I come to you with a whip, or in love and with a gentle spirit?

4:18 Some of you have become arrogant, as if I were not coming to you.

Paul's accusation against his detractors in this verse is that they are arrogant (from fusiovw, physiôo). Paul used the same Greek word in v. 6 when he spoke about Corinthians having pride over against one another. Here Paul clearly has in mind those among the Corinthians who will not accept his paternal authority over them as beloved children. These detractors do not believe that Paul will return to Corinth and use this opportunity to jettison any submission they might have had to Paul's leadership.

4:19 But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have.

Paul indicates in this verse that he is anticipating an imminent visit to the city of Corinth. He acknowledges that all of his plans in this matter are predicated upon the will of God (as in Acts 18:21; Rom 1:10; 15:32; Phil 1:19). Verse 19 is clearly Paul's effort to throw down the gauntlet in the face of his detractors to see if they have any conviction that lies behind their words against Paul.

4:20 For the kingdom of God is not a matter of talk but of power.

Paul takes the contrast he gave in 4:19 between talk and power and utilizes that in 4:20 to threaten his detractors and any Corinthians who might be wavering in their loyalty to him. Paul has little to fear from the talk of these detractors, since the kingdom of God is not based upon human discourse and talk but rather upon the power (duvnami", dynamis ) of God.

4:21 What do you prefer? Shall I come to you with a whip, or in love and with a gentle spirit?

Paul concludes the subunit of 4:14-21 and, therefore, the larger unit of 1 Cor 1:10-4:21, with a clear threat. The imagery and impact Paul intends for the Corinthians to receive comes from the material set forth in 4:14 and 15. Anyone familiar with the Old Testament and later Jewish teachings about the discipline of the Lord knows that it was not intended to be pleasant. The God of Scripture is clearly presented as a God who is slow to anger and who abounds in steadfast love. Nevertheless, the writers of Scripture never present him as a permissive parent with undisciplined children. Paul is of course aware of Greco-Roman practice as well as Jewish teachings about the importance of corporal punishment for disobedient and rebellious children. This is the thought world from which the apostle draws his point in 4:21. He is, spiritually speaking, threatening the disobedient Corinthians with a whipping if they do not accept his parental authority over them in the Lord. On the other hand, if they do express compliance and acknowledge Paul's authority, then Paul says he can come to them with a gentle spirit. It is noteworthy that this section ends in a question, for Paul has put the choice before the Corinthians and allows them to participate in what kind of response Paul will have to them when he comes to Corinth.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Co 4:3

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 .

Lapide: 1Co 4:1-21

CHAPTER IV.

SYNOPSIS OF THE CHAPTER

S. Paul proceeds in his task of uprooting the divisions, the pride, and the boasting of the Corinthians, and especially of some of their teachers who held him in contempt. And—

i. He shows that he cares nothing for their judgment, or for that of other men, but for God's only.

ii. He reproves their elation at their gifts (vers. 7, 8.).

iii. And chiefly he urges upon the, the example of himself and of the other Apostles, who, as the offscouring of the world, preached the Gospel with humility, despised and persecuted by all (vers. 9-14).

iv. He exhorts them as his children, as having begotten them in Christ, and threatens to come soon to Corinth to rebuke and punish these false, boastful, and puffed-up teachers (vers. 15-21).

Ver. 1.— Let a man so account of us as of the ministers of Christ. I have forbidden you to boast yourselves in Paul or Apollos; but lest any man should therefore despise us, I say that every one should regard us as minsters of Christ and stewards of the mysteries of God.

Kemnitius raises a railing objection based on these last words, that the Council of Trent was wrong in relying on this passage to prove that the Pope can give dispensation in the matter of vows and laws; for he says that a steward's duty is not to relax laws but to distribute goods. I answer that the Council knew this very well; but that its argument was simply this: If the stewardship of the affairs of the Church has been intrusted to the Pope, therefore he can in certain cases, when there is need, dispense, that is, dissolve vows and oaths, and remit penances and the debt of temporal punishment, just as the steward of a household can, when the honour or profit of his lord demands it, make dispensations, grants, or remissions—for this belongs to the office intrusted to him; only he is bound to dispense rightly, not to squander thoughtlessly, as S. Bernard says ( de Precep. et Disp., and de Consid. lib. iii.): " It is required in stewards that a man be found faithful. Where necessity urges it, a dispensation is excusable; where expedience calls for it, it is laudable. I mean, of course, expedience which makes for the common good, not that of the individual; for where neither of these exists, not only is a dispensation a breach of faith, it is a heartless act of squandering."

The word used here, "steward," denotes one who has charge of a house, and rules, divides, and arranges everything in it; one, too, who gives gifts and remits debts, when he believes sincerely that to do so would be pleasing to his lord, or make for his honour and advantage. His chief virtues are prudence and faithfulness. So does the Pope, as steward of the Church and vicegerent of Christ, ordain everything, grant indulgences, and dispense with vows.

The mysteries of God mentioned here are the mystic secrets of Divine doctrine and off the Sacraments of Christ. For both these are mysteries of Christ, intrusted by Him to Paul and the other Apostles as His stewards. Hence it was that the strife and divisions of the Corinthians arose from a dispute about the Sacrament of baptism, inasmuch as one would boast that he had received baptism from Paul, another from Apollos. Cf. ch. i. 13.

Ver. 2.— Moreover, it is required in stewards that a man be found faithful. You have been called from the study of wisdom and human eloquence to the simple and lowly teaching of Christ, so as not to dispute whether Paul or Apollos is the wiser or the more eloquent; and I have said that both of us are stewards of this teaching. Perchance, as you are always ready to draw comparisons between us, you will now begin to dispute about our stewardship, and ask, as men will, which of us is the more faithful in his office of preacher. Many of you say that Paul is the more faithful and more powerful, but Apollos more eloquent. Each will boast of his own teacher, and say that he is better and more faithful than we. Therefore to cut away all occasion for comparison let me tell you that I care nothing for the judgment of you or of any other man, but for God's alone. So says Theophylact, following Chrysostom.

The chief quality requires in a steward is faithfulness. S. Paul alludes to the words of Christ: "Who then is a faithful and wise steward?" (S. Luk 12:42). Theophylact says: " He is faithful if he does not regard his master's goods as his own, if he foes not treat them as if he were owner of them, but distribute them as another's and his master's: of he does not speak of them as his own, but on the contrary say that what is his own belongs to his master. " So, too, is a teacher or preacher faithful who does not seek his own glory, but the glory of God and the conversion of souls, and do all he can to forward these two objects, not only by his preaching, but also by a perfect example of a holy life.

Ver. 3.— But with me it is a very small thing . . . or of man's judgment. The Latin version give "of man's day." The meaning is the same; for the "day of the Lord" is frequently put for the "judgment of the Lord," and a day is commonly named for defendants to appear for judgment. Cf. S. Jerome ( ad Algas. qu. x.). He adds that Paul, as a native of the Cilician Tarsus, used the Greek idiom common there, and called "human judgment" "man's day."

It would, however, be better to say that Paul, being a Hebrew, borrowed this from the idiom of the Hebrews. For he is alluding to Jer, xvii. 16, where Jeremiah, being mocked and persecuted because of his prophecies, says: "Neither have I desired man's day; Thou knowest." The day of man is that wherein man prospers, and is honoured and praised by all as powerful, happy, and enviable. Jeremiah's meaning, then, is: "I have not desired longer life, prosperity, riches, honours, pleasures, or the applauses of men; for if I had looked for such things I should not have prophesied to them of sadness and disaster, but I should have praised their glory and their lusts; but this I did not do, nor desired man's day or his applause. For I know that man is but frail and miserable, and quickly to vanish away in death with all his goods and glory. Knowing this and recollecting it, I have not desired to please man in my prophecies and teachings, but to please and obey Thee, alone, O God, and to win commendation from none but Thee, and I call upon Thee to be my witness to this by saying, 'Thou knowest,' just as Job did when he said (Job 16:19), 'Behold, my witness is in heaven, and my record is on high.'"

So, too, say S. Jerome, Rabanus, Hugo, S. Thomas, and others. In imitation of Jeremiah, therefore, the Apostle says: "With me it is a very small thing to be judged of you or of man's day." In other words, he cared little for the power and wisdom of this world, for man's favour and applause. Happy he who could say, " I have not desired man's day," and call God for a witness to his truth. This is the height of perfection which enables a man to count all things as dross if only he can gain Christ. This noble portion was that of Moss, who abjured his position as son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season.

S. Chrysostom well moralises here: " Let us not, therefore, seek the praises of men. For to do so is to offer an insult to God, as though we counted His praise insufficient, and so passed Him by, and strove for that of our fellow-servants. For as those who contend for the mastery in a small arena seek for themselves a larger, because they think that the other is not large enough to display their prowess, so do they who contend in the sight of God pass by the larger arena, when they seek for the applause of men, and heap up for themselves punishment through their lust for the lesser good. Everything has been perverted, the whole world overturned, by this desire of ours to do everything for the sake of men, by our want of diligence in good works, by our disdaining the praise of God, and seeking only that of our fellow-servants. In our crimes, again, we despise God, and fear man; for if man were present we should abstain from fornication, and even though our lust burnt more fiercely its violence would be held in check by very shame lest we be seen by man. But when none but God sees us, we not only are guilty of adultery and fornication, but we have dared and still dare to commit far more heinous wickedness. Would not this alone be enough to bring down upon us God's avenging thunders? Hence it is that all our woes have sprung, because in our disgraceful actions we fear not God but man."

S. Chrysostom again ( Hom. 17 in Ep. ad Rom.) says: " Just as boys in play put on each other's heads crowns of hay, and often laugh behind his back at the boy they have crowned, so too do those who speak you fair to your face jeer at you quietly among themselves. What else is this but placing crowns of hay on each other's heads? Would or were nothing else but hay! But as it is, this crown of ours is full of warning to us, for it destroys all that we have rightly done. Consider, then, its value; flee from the loss it entails. For if there are a hundred, or a thousand, or a host without number to applaud you, yet all of them are nothing more than chattering jackdaws. Nay, if you but think of the cloud of angel-witnesses they will seem viler than worms, and their words more flimsy than cobwebs, more fleeting than smoke, or than a dream of the night. Say to thy soul what Paul said, 'Knowest thou not that we shall judge angels?' Then call it away from such a feast, and chide it, and say, 'Dost thou that art to sit in judgment on angels wish to be judged by such unclean spirits? '"

S. Jerome too ( ad Pammach. ) wisely says: " The first monastic virtue is to despise the judgment of men, and always to bear in mind the words of the Apostle, 'If yet I pleased men I should not be the servant of Christ.' Some such saying, too, did God address to the Prophets when He told them that He would make their face as a city of brass, and an adamantine stone, and an iron pillar, that they might not tremble at the threats of the people, but with unmoved brow tread under foot the impudent jeers of their adversaries."

Lastly, Anselm says here: " The righteous look not for man's judgment but for the award of the Eternal Judge, and therefore with Paul they despise the words of detractors. "

This is what one of the Saints meant when he said, "If you wish to be happy learn to despise and to be despised." Yea, I judge not mine own self. I cannot certainly judge myself, my works, my motives, my conscience.

Ver. 4.— For I know nothing by myself, yet am I not hereby justified. I do not judge myself. For though I am not conscious of any unfaithfulness in my Apostolic office, yet I am not really just: I do not mean in the sight of men, for I do nor care for their judgment: I mean in the sight of God, who perhaps sees in me sins that I do not. Hence S. Basil ( Constit. Monast. c. 1) says: " Although in many things we all offend, yet we have no conception at all of the greater part of our offences. This is why the Apostle once said, 'I know nothing by myself, yet am I not hereby justified.' It is as if he had said, 'I commit many venial sins of which I am bot aware.' For the same reason the prophet said, 'Who understands his offences?' You will not then be saying what is not true if you call yourself a sinner. "

From this we can argue against the Protestants that the justified have no sure knowledge, much less faith that they are justified. They reply that S. Paul means here that as regards his works he did not know that he was justified, but that he had a sure knowledge of it from faith and Holy Scripture, which promise justification to every one that believeth on Christ. In other words, they say that they know that they are justified, not because they are free from sins, and live holy lives, but through God's mercy accepting their belief in the free gift of justification by Christ. But this answer of theirs is frivolous and feigned, for the Apostle goes on to say,

Ver. 5.— Therefore judge nothing before the time, until the Lord come, who both will bring to light, &c. He will reveal the thoughts and actions of men that lie hid in darkness. He means, then, that to God alone are naked and open the hidden things of man, his intentions, his secret motives, and the depths of his heart, which is to him like a bottomless sea, and therefore that none but God sees man's justification. None, therefore, save God should judge another, or even himself, for his faith, his works, or the grace of Christ. For we often think that we are doing right when we are acting amiss: we often suppose that we are led by the grace of Christ, and act out of love for Him, when all the time we are impelled by our own lust or by the love of our own fame. Cf. Chrysostom and Ambrose and S. Jerome ( Dial. 2 contra Pelag.).  S. Augustine, too, has some beautiful remarks on this point in his sermon on Ps. 42., where he says that the deep of human misery and blindness calls to the deep of Divine mercy and illumination.

This argument is confirmed by the following reflections: (1.) that God even does not look upon us as justified by works but by faith, and this, according to the Protestants, we know of as well as God does; for we believe, they say, by faith. Therefore, according to them, what the Apostle says is false; for he says that God alone knows it and not we. (2.) The words which say that God beings to light the hidden things of darkness, and makes manifest the counsels of the hearts, do not mean that God surveys and manifests men's faith, but their designs, their motives, and works. (3.) Just as the nature of our works is uncertain to us, so too is our faith, which according to Protestants alone justifies: for no man can know for a certainty that he believes on Christ with a faith that is firm and Divine, and therefore still less can he know that he is justified by it. The Holy Spirit often says the same elsewhere. Cf. Ecc 9:1; Pro 20:9; Job 9:21; Jer 17:9.

Ver. 6.— And these things, brethren, I have in a figure transferred to myself, &c. "Above that which is written" may refer (1.) to ch. i. 2, 3;  or (2.) with S. Chrysostom it may mean "contrary to that which is written" in Holy Scripture against pride. It is foolish, therefore, for the Protestants to abuse this passage into an argument against tradition.  S. Paul evidently means that what he had said against their idle boasting of the gifts of their teachers, and about not caring for the applause and opinion of men, but only for God's, had been said of them in the person of himself and Apollos. He had been speaking of others in his own name, so as to avoid offending any of the Corinthian teachers, or their disciples, by mentioning their names. That ye might learn in us, therefore, is the expression of his desire, that when he speaks of himself or Apollos, they may apply what he said to the other teachers, who had been the occasion of the schism, of which he and Apollos were guiltless. He urges the Corinthians by his own example of moderation and conciliatory disposition not to be puffed up, or boast of one against another, viz., for this or that catechist or teacher, by saying, "I was baptized by Paul; I was converted by Apollos." It is, too, an exhortation to the teachers not to be proud and puffed up because they might be wiser or more eloquent than other teachers, or boast of their disciples as being better instructed than those of other teachers, above that which he had just now written. For in what follows he is reproving the teachers rather than disciples; but he does it in a mild way and under another name, the teachers, I mean, who has been the chief cause of the empty contention and divisions among his Corinthian disciples. This will be seen by reference to ch. v. 15, 18, 19, and also ch. iii. 10, as well as to the whole of ch. xi. of the Second Epistle. For the false teachers whom he here speaks of mildly, because they had not yet disclosed their true nature, are the same apparently as those that in 2Cor. 11 he speaks more severely of as imposters, and guilty of Judaising, and teaching false doctrine. Hence, as Chrysostom, Theophylact, and Œcumenius point put, S. Paul first censures the teachers in the words, "that ye might learn in us not to think of men above that which is written," i.e., that you, teachers, might learn from me and Apollos that you are, as I said before, merely stewards of God. Then he proceeds to rebuke the disciples in the words, "that no one of you be puffed up for one against another," i.e., that no disciple boast of his teacher as wiser or more eloquent than another.  S. Paul, then, while he seems to continue his address to the Corinthians, is in them and through them reproving their teachers. Just so a tutor endowed with tact and judgment will, when he wishes to chide a king's sons, chide their servants, as if they were guilty, that so the princes may take it to themselves.

The expression "puffed up," to describe one that is proud and swollen with arrogance, is a figure borrowed from wine skins. They are said to be puffed out when by being filled with air they resemble in form and size a solid body. Similarly, the proud man who is well satisfied with his knowledge, or eloquence, or some such gift, but within is devoid of all such powers, is just like a wine skin that is swollen out with wind.

Ver. 7.— For who maketh thee to differ from another? 1. The Greek word denotes as much the act of placing a man above others as separate him and dividing him off from them. So Theophylact paraphrases it, By whose suffrage was it that this separation and pre-eminence was given thee?" It was not of men, but of God. It is God's to make to differ and to judge, and therefore you ought not to care for man's judgment. So understood, these words hark back to ver. 4.

But it is better to understand them: Who gives you any pre-eminence over the herd of your fellow-Christians, O Corinthian catechumen? No one but yourself, who are puffed up, because you think that you have been baptized and taught by one that is a more holy, eloquent, and wise teacher than others: even so it does not follow that you share in his good qualities. It is this schismatic spirit that the Apostle has before him, as is evident from what has gone before, and as is pointed out by Ambrose, Anselm, and Theodoret.

3. But what, it seems to me, is most within the scope of the Apostle's aim, who, as I said, is addressing the teachers, is this Who, O teacher, makes you to differ from another, as to be a better teacher and a better Christian, but yourself, who vainly extol your own wisdom and eloquence above that of others, or of your followers whom you have taught, as Psaphon did his birds, to sing your praises? If you say, "It is my labour, my zeal and industry, that mark me off from others," I answer, "What hast thou that thou didst not receive?" Thy talent for labour, thy abilities, and all the natural gifts of which you boast came to you from God. Much more came from Him thy supernatural gifts; therefore to Him give all the glory.  S. Ephrem ( de Pænitentiâ ) wisely says: "Offer to God what is not thine own, that he may give thee what is His." Hence the Council of Arausica (Can. 22) lays down that we have nothing of our own except falsehood and sin. This is the literal sense, and the Apostle's meaning.

Nevertheless, we must take notice that S. Augustine frequently, prosper, Fulgentius and the Council of Arausica (Can. 6) transfer these words of the Apostle's by parity of reasoning from the natural gifts of eloquence and wisdom, primarily referred to here, to the supernatural gifts and good works achieved by natural strength alone, as well as the labour, zeal, and industry of teachers, affect nothing for grace and holiness; and if these gifts to not warrant a man in boasting himself of his natural abilities, much less will they allow him to glory in the sphere of the supernatural, that they have made him holy, or more holy than others. This is the reason why S. Augustine refers these words to grace and predestination, in the sense that no one can separate himself from the mess of sinful human nature and make a beginning of his own salvation, by his own efforts and his own natural strength, as the Pelagians and Semi-pelagians held.

It is, then, not the powers of nature but God that separates the man justified from the man not justified; for God is the great First Cause of all the gifts that the justified has, in such a way that he has nothing to mark him off from the non-justified, save what he has received from God. He is, therefore, debarred from all boasting. This, however, does not remove the fact that all this at the same time depends for its efficacy on the free co-operation if our will. For as S. Augustine lays down, through free-will assisted by grace, he who is converted can separate himself from him that is not. He says ( de Spir. et Lit. c. 34): " To yield to the call of God, or to resist it, is an act of my own will. And this not only does not weaken the force of the words, 'What hast thou that thou didst not receive?' it even strengthens them. The soul cannot receive and have the gifts spoken of here except by consenting; and through this consent what it has, and what it receives, are of God. For to receive and to have are the acts of one that receives and has. " In other words they are the acts of one that consents freely to the grace of God calling him. S. Bernard ( de Grat. et lib. Arbit.) says tersely: " What God gives to our free-will can no more be given without the consent of the receiver than without the grace of the Giver."

If then it be asked: What makes a man that believes to differ from one that refuses to believe, it being understood that each received from God an equal grace of calling to faith,—I should reply: He that believes does so through free-will, and not through his natural powers, as Pelagius supposed, and through the strength given him by Grace he makes himself to differ from one that believes not. For it was in his own power to assent, or not to assent, to grace, and therefore to believe or not to believe: when, then, he believes, he does so freely: he assents freely to the grace of God; he freely distinguishes himself from him that believes not.

It may be said that he can boast himself, then, of having so distinguished himself from the other. But I answer that boasting is excluded, since he should attribute the chief glory, nay, the whole to God, by whose grace he has so separated himself. The reason is that by the strength of grace alone, not by natural powers, did he perform, or have power to do, or to wish for, the act by which he separated himself. From the same source came his strength for the embracing of grace, which is not distinguishable from assent to it, and for any attempt, or movement, or inclination towards it. For in that act there is not the least ground for saying that it has been effected by the power of free-will alone; for the whole of it, as far as its substance and real modes is concerned, is of grace and all of free-will; just as every work is wholly from God as its first cause, and wholly also from its secondary cause. But from grace it has it that it is supernatural and meritorious, and thence comes all its worth; it has from free-will its freedom only. As, then, the act itself and the co-operation with them, a man can no more boast of his co-operation and election than a beggar who is offered a hundred pieces of gold can boast of his having accepted them. And all that the Apostle means is that no one can so boast himself of anything as though he had nor received it from God. Otherwise, all virtue by itself, and the virtuous man by himself, are worthy of praise and honour; but this praise and virtue must be attributed to God; for whoever converts himself and separates himself from others does so not by his own natural abilities but by the power of the grace of God.

Nor is it to be said that the Apostle's meaning is otherwise from the fact of his speaking literally, as I said before, of differences in wisdom, eloquence, and other natural gifts, which undeniably a man can acquire, or excel in by his own labours, zeal, and industry, and so make himself to differ from others less learned, and can also therefore give his own labour and zeal the credit, and boast moderately of his advancement. The Apostle is merely excluding that boasting which arises from pride and contempt of others: as if, for instance, you were to arrogantly boast that what you have is your own and came not from God. This is evidently S. Paul's meaning, from the words he adds: "Now if thou didst receive it, why dost thou glory as if thou hadst not received it?" If, then, you accommodate this sentence to supernatural things, it only excludes, according to S. Paul's meaning, that boasting which arises from a pride despising others, attributing all to itself, and not referring everything to God and His grace as the Well-spring of all. But you do not do this if you say that by the power of God's grace you have freely distinguished and divided yourself from sinners who prefer to remain in their sin; for you then give the praise and glory first and last to God and His Grace. All the same, however, free-will has its own praise and glory, though that praise and glory, be it recollected, was received by the grace of God.

From what has been said it follows that he who is converted is to be distinguished from him who is not, and that he is converted as well by grace as by free-will. For although both have prevenient grace, which is often equally exerted on many, yet the one has as well co-operating grace, which is wanting to the other who has no wish to be converted, and by this he is freely distinguished from the other and converted. Moreover, it was foreseen that his prevenient grace would be effectual in him here and now; and because God foresaw this, He predestinated him to it, knowing that with it he would most surely co-operate and be converted: but such grace He does not give to another man who is nit converted. We are, therefore, in general to think of this as the actual cause of our conversion and salvation. For this effectual grace is peculiar to the predestinate and the elect, if only it remains with them to the end of their life, as S. Augustine says. Hence, it is clear that it id not so much free-will as grace that divides the just from the unjust: for grace effects the conversion and justification of the righteous man who does not hinder the efficacious working of grace, but freely consents to it. But grace does not do this with the unjust, because he places an opposing barrier in the way of grace in refusing to consent to it and co-operate with it, and so grace becomes in him ineffectual and vain. Wherefore S. Ephrem's advice in c. 10 of the tractate, "Look to thyself," is wise, "Have charity with all, and abstain from all." For these two, benevolence and continence, are the principal mark of holiness, which soften the most barbarous of men and bind them to themselves.

Ver. 8.— Now ye are full. This is, as Chrysostom, Theophylact, and Anselm say, ironical. Ye are filled with wisdom and grace, and the gifts of the Holy Spirit, and so it is your boast that you are not so much Corinthians as teachers, having nothing further to learn of Christianity. You think yourselves perfect as teachers when you are scarcely disciples at all of the true and perfect wisdom. S. Chrysostom says, To be satisfied with little is the mark of a weak mind: and to think one's self rich by a small addition of means is the mark of one that is sick and miserable; but true godliness is never satisfied. "

S. Thomas notices that S. Paul here points out four kinds of pride in the Corinthians, or rather in their teachers. First, when one thinks that he has from himself and not from God whatever good he possesses: this is alluded to in the words, "Why dost thou glory as if thou hadst not received it?" In these words also is contained the second, which is, when any one attributes to his own merits whatever good he has. The third is when one boasts that he has what he has not, and this is touched in the words, "Now ye are full; now ye are rich." The fourth is when one despises others, and wishes to stand in a class by himself: this is pointed at in the words, "Ye have reigned as kings without us."

Ye have reigned as kings without us. Without our help, you think, O Corinthians, that you triumphantly excel over all God's saints; and especially you, O teachers, as if you had been given a kingdom, claim for yourselves, while excluding us, a supreme dignity.

And I would to God that ye did reign, that we also might reign with you. As your followers and rivals, or better as being your fathers: for this as a matter of fact we are. So Theophylact, Chrysostom, and Anselm. He does not decline to have partners in the kingdom of God, i.e., in the government of the Church; he only requires them to rule as they ought, that is, to devote themselves to the salvation of the faithful.

Ver. 9.— For I think that God hath set forth us, the Apostles, last, as it were appointed to death. (1.) He contrasts himself and the true Apostles with those vain teachers who sought their own glory and their own advantage. I would, he says, that we Apostles were reigning with you; for so far, I think, are we from reigning triumphantly, that God has exhibited us to the world as the last and most despised of all, as though destined to a well-deserved death. (2.) The simpler meaning is, we are the last to have been sent into the world in these last times. We have been marked out by God for death, as. e.g., by means of wild beasts—not for a kingdom or triumphs, but for death, persecution, and martyrdom. So Tertullian understands it.

Observe that the Apostles are called last, as comperes with those Prophets that went before them, as Isaiah and Jeremiah and others, who were sent by God as Apostles to the Jews and others (Isa. vi. 9). Especially does he call himself last of all, as having been called to his Apostleship by Christ ascended, after the other Apostles had been called by Christ living on the earth.

Moreover, "set forth" denotes (1.) marked out, (2.) made or exhibited, and, as Ephrem terms it, appointed. Cf. Psa 60:3 and Psa 71:20.   (3.) It denotes put forward publicly as an example to others. Hence it follows—

For we are made a spectacle unto the world, and to angels, and to men. They were placed, as it were, in a theatre, like those condemned to die by fighting with wild beasts before the eyes of the populace. There seems to be as allusion here to the public games of Rome and other places, where men fought with wild beasts in the arena. The world, he says, delights to regard us as fools, dealers in secret arts, or babblers of novelties, or better still, as men condemned to the beasts.

Observe that "the world" here is a generic name for "angels and men" for they were the only beings to gaze upon the Apostles. Hence, in the Greek, "world" has the article, and the two other terms are without it. We are made, he says, to the good angels an object of compassionate regard, as well as of worthy admiration and honour. But since evil angels and evil men rejoice in our being despised, persecuted, and put to death, we are made a spectacle to evil angels of hatred and rejoicing, as well as of confusion and terror. To good men we are a spectacle and example of fortitude, faith, innocence, patience, meekness, constancy, and holiness of life. So Titelmann.

S. Chrysostom ( Hom. 12 in Moral.) applies thus to the theatre of this life, in which we do everything in the presence of God. So, Suetonius says. S. Augustine, when about to die, said to his friends standing round him, "Have I played my part pretty well on this stage and in the theatre?"—"Very well," his friends replied. Then he rejoined, "Applaud me, therefore, as I take my departure;" and having said this he gave up the ghost. Better and still more appropriate was the use of these words made by Edmund Campian, England's noble martyr, well named Campianus, a true wrestler and champion of Christ, who, when about to suffer martyrdom, publicly gave out these words as the text of his last sermon. Such a theatrical spectacle was what the Apostles here primarily intends. Cicero says (qu. 2, Tuesul. ) that there is no fairer sight than that of a virtuous and conscientious life, and so among Christians there is nothing more beautiful than martyrdom.

The illustrious Paula appositely and piously replied, as S. Jerome says in his eulogy of her, to some caviller who suggested that she might be considered by some insane, because of the fervour of her virtues: "We are made a spectacle unto the world and to angels and to men; we are fools for Christ's sake; but the foolishness of God is wiser than men. Hence, too, the Saviour said to His Father, 'Thou knowest My foolishness!' and again, 'I was made as it were a monster unto many, but be Thou My strong helper. I became as a beast before Thee, and I am always with Thee'"

Lastly, S. Chrysostom ( in Ep. ad Rom. Hom. 17) teaches from this that we ought to fly from eye-service, that is, from serving the eyes of men, that so we turn our eyes towards the eyes of God, and live perpetually in His sight and before Him. There are, he says, two theatres: one most spacious, where sits the King of kings, surrounded by His shining hosts, to view us; the other most insignificant, where stand a few Ethiopians, i.e., men ignorant of what is going on. It is, therefore, the height of madness to pass by this mist spacious theatre of God and of the angels, and to be content with the theatre of a few Ethiopians, and laboriously to strive to please them. When you have a theatre erected for you in the heavens, why do you gather together spectators for yourself on earth?  S. Bernard ( Serm. 31 inter parvos ) treats these words somewhat differently, though his application of them is the same. He says: " We are made a spectacle unto the world, to angels and to men, good and bad alike. The passion of envy inflames the one, the compassion born of pity makes the others minister to us continually; the one desires to see our fall, the other our upward flight. We are undoubtedly half-way between heaven and hell, between the cloister and the world. Both consider diligently what we do, both say, 'Would that he would join us!' Their intention is different, but their wishes, perhaps, not unlike. But if the eyes of all are thus upon us, whither have our friends gone, or why did they alone go from us? . . . Let us, then, before it is too late, brethren, rise, nor receive in vain our souls for which, whether for good or evil, others so zealously watch."

Ver. 10.— We are fools for Christ's sake, but ye are wise in Christ. This is a continuation of the irony of ver. 8. We are reckoned fools because of Christ crucified, whom we preach, and for whose sake we seem to expose ourselves rashly to so many dangers. For the Cross is to the Greeks foolishness. But you in your own eyes are wise in the Gospel of Christ, because of the eloquence and philosophy which you mingle with it, and because you take care to so preach Christ that you run no risk for His sake.

We are weak, as bearing without resistance many grievous adversities, such as hunger, thirst, nakedness, toils, injuries, cursings, persecutions, as is said in ver. 11.

But ye are strong. For you easily by your worldly eloquence, wisdom, and friendship turn the edge of all evils that attack you.

Ye are honourable, but we are despised. You are honoured, we are held in no honour. He teaches modestly, but yet sternly by his own example as a teacher, that the Christian's boast must not be in renown, wealth, wisdom, eloquence, or the applause of men, but in being despised by others, and in despising glory, and in the Cross of Christ; and especially is this true of the Christian teacher and preacher. So S. Chrysostom. And in this way he endeavours to shame these self-indulgent, vain, and luxurious teachers, and also the Corinthians who preferred to follow such men, rather than the Apostles of Christ, who were giving for them their strength, their substance, and their lives. So Isaiah (Isa 8:18) says, in the name of himself and the other Prophets, as well as of Paul and the Apostles, "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel." And as the Annales Minorum relate, S. Francis used to say that he was a despised fool of Christ's in the world, and was for this beloved of Christ Himself.

Ver. 11.— Even unto this present hour we . . . have no certain dwelling-place. This remarkable description of the Apostle's life is very like that contained in the Second Epistle (xi. 23), which those that are called to the ministry ought to put before them as an example, as the Apostolic men of great zeal do in England, Holland, India, and Japan.

S. Chrysostom ( Hom. 52 on Acts of the Apostles ) says excellently on the words of xxvi. 29: " Such is the soul that is raised on high by celestial love that it thinks itself a prisoner for Christ because of the greatness of the promised glory. For as one in love has no eyes for any save her he loves, who is to him everything, so he who has been laid hold of by Christ's fire becomes like one who should be living alone on the earth, caring nothing for glory and shame. For he so utterly despises temptations and scourgings and imprisonment that it is as though another body endured them, or as though he possessed a body made of granite. For he laughs at those things which are pleasant in this life; he does not feel their force as we do; his body is to him as the body of one dead. So far is he from being taken captive by any passion, as gold that has been purified in the fire is from showing any stain. All this is effected by the love of man for God, when it is great." But we do not attain this height because we are cold, and ignorant of this Divine philosophy. The philosopher Diogenes saw this, though but darkly and afar off, for then he was asked what men were the noblest, he replied, " They that despise riches and glory and pleasure and life; they that draw their force from the opposite things to these, from poverty, obscurity, hunger, thirst, toil and death." Diogenes saw this, but could not practise it, for he was himself a slave to vain-glory.

Ver. 12.— Being reviled, we bless. Infidels and Jews mock us, and call down imprecations on us, saying, "Let these new preachers of a crucified God be slain, let then perish and hang on the accursed cross." We, however, pray for their peace, that God would give them His light, His grace, and salvation.  S. Basil ( in Reg. Brevior. 226) points out that to do evil and to do good are connoted by reviling and blessing. He says: " We are bidden to be patient towards all, and to return kindly deeds to those who persecute us unjustly. We are to love fervently, not only those that curse us, but whosoever shows us unkindness in any way whatever, that so we may obey the precept, 'Be not overcome with evil, but overcome evil with good. '"

Ver. 13.— Being defamed, we entreat. When we are reviled, called evil dealers in evil arts, and railed at. The word "blaspheme" has this meaning also in Tit 3:2. When thus treated we speak the meekness after the manner of suppliants, as the Greek Fathers take it, or else we entreat God for them. But the first is nearer the Greek. S. Basil ( Reg. 226, quoted above) renders it "comfort," in the sense of filling their minds with a perception of the truth. Comfort is used in this sense in Rom 1:12.

We are made as the filth of the world. We are made, as Theophylact and Theodoret say, as it were the excrement of the world—not once, but always, down to this present hour. We are made like filth that has been collected from all sides, is the literal force of the Greek. We are reckoned as most contemptible, as wretches unworthy of man's society, fit only to be driven away and destroyed.

S. Paul is here alluding to Lam 3:45: "Thou hast made us as the offscouring and refuse in the midst of the people." For Jeremiah was imprisoned by the Jews, cast off, and rejected, and so was a type of Paul and the Apostles, imprisoned, rejected, and at length slain by the Jews and Gentiles.

But Gagneius and others translate this word "expiatory victims." Hence S. Ambrose, too, commenting on Psa 119:8, reads it, "We are made for the world's purging." We should notice that the Greek word here used was applied to the wicked men and others doomed to sacrifice by the Gentiles, in order to get rid of famine or tempests of any other public calamity. So, for instance, did the Decii devote themselves for their country, and Curtius, who, to banish a common plague and appease the Deity, leaped in full armour into a gulf in Rome. So, to, Servius, on the line of the Æneid, "O accursed thirst for gold, to what villainy do you not impel the hearts of men?" notes that famine is called accursed or sacred after the manner of the Gauls. For when the citizens of Marseilles were suffering from pestilence, a certain poor man offered himself to the state to be fed for a full year on the best food at the public expense, and then to be led through the city with execration, clothed with evergreens and sacred garments, that on his head might fall all the evils of the state; and then he was either sacrificed or drowned. Hence Budæus, following Suidas and others, says that καθαρμάτα were men dedicated to death, and thrown into the sea, bearing the burden of all the wickedness of the state, and so sacrificed to Neptune, with the words added: "Be thou our expiatory victim." Such a victim was the goat sent into the wilderness by the Hebrews (Lev 16:21). But the Greek and Latin versions support the first meaning in preference, and that gives the more literal and simple sense. For S. Paul is here treating of the contempt meted put to him and his companions, whereby they were spurned by tongue and foot as the vilest wretches living.

And are the offscouring of all things unto this day. Offscouring is the translation of a word which denoted such things as scabs, nail-pairings, and such worthless things as are cast aside and trodden under foot by all. So Chrysostom, Theophylact, Anselm. Œcumenius understands it to mean a little rag or cloth by which sweat is wiped off the face; others follow Budæus, and take it to mean "expiatory victim," as I have said. This is supported, too, by the Syriac Version.

Vers. 14, 15.— I write not these things . . . for in Christ Jesus I have begotten you through the Gospel. And therefore I alone am your spiritual father. Other teachers are but schoolmasters who educate the child sent them by the father. Paul hints that the Corinthians should be ashamed of themselves for passing by the Apostles, who had converted them to Christ, and who were suffering so much for their sake, and for following after vain-glorious teachers, and for wishing to be called their disciples.

Ver. 17.— Who shall bring you into remembrance of my ways. My doctrine and Christian life, say S. Thomas and Anselm.

In Christ. In Christ's religion.

Ver. 20.— For the Kingdom of God is not in word but in power. The spiritual energy and Christian, and especially Apostolic perfection, in which God reigns, and displays in us and in the Church the effectual working of the Gospel of His grace and Spirit, are not to be found in eloquence, but in the powerful working of the Holy Spirit, viz., in convincing speech, in the power of miracles, in the expulsion of demons, and, as Theophylact and Cajetan say, still more in the sufferings of the Apostle's life described in vers. 9-11, and in conversion of character and in holy living. So, too, say S. Chrysostom and Anselm: For S. John Baptist did no miracle, and yet began to preach the Kingdom of God in the power of a holy life, in the spirit and efficacy of preaching and exhortation. Cf. the parallel expression in Rom 14:17.

Ver. 21.— What will ye? Shall I come unto you with a rod? Such as becomes the father I spoke of in ver. 15. The rod is a symbol of severity of rebuke and power of punishing. So Chrysostom, Theophylact, Anselm.

Observe here the power of punishing lodged in the Church and her prelates, and exercised by Paul in the next chapter. Œcumemius and Cajetan refer these words of the Apostle's to the next chapter, in which he sternly rebukes the Corinthians for the incest of the fornicator. However, these words can well be joined with the preceding, in which he reproved the Corinthians for their pride.

Introduction / Outline

Robertson: 1 Corinthians (Book Introduction)

First Corinthians

From Ephesus a.d. 54 Or 55

By Way of Introduction

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley’s Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co_16:8 : " But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts 18:21-20:1; 2Co_2:12.). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act_20:31). Like all the years in Paul’s ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of a.d. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts 18:28-19:1). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul’s request to go back to Corinth (1Co_16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co_1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co_4:17), though he was uneasy over the outcome (1Co_16:10.). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co_5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co_7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co_8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co_12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co_15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co_16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co_16:5.). It is possible that he had made a short visit before this letter (2Co_13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co_1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co_16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act_19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul’s hurried departure from Ephesus (Act_20:1) took him to Troas before Titus arrived and Paul’s impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co_2:12.).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts 18), and took pardonable pride in his work there as a wise architect (1Co_3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts 15:1-35; Gal_2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal_2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul’s converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2 Corinthians 10-13) as Jesus did the Pharisees in Matthew 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul’s many-sidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co_13:1-13) and writes the classic discussion on the resurrection (chapter 1 Corinthians 15). If one knows clearly and fully the Corinthian Epistles and Paul’s dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co_11:28).

JFB: 1 Corinthians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).

He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1-2; 2Co 10:1, 2Co 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 2Co 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 2Co 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 2Co 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 1Co 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).

The PLACE OF WRITING is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.

The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

JFB: 1 Corinthians (Outline)

• THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
• PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
• PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
• TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)
• THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Co 5:1-13)
• LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN. (1Co 6:1-11)
• REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Co 6:12-20)
• REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
• ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Co 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
• HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Co 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27)
• DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
• CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter.
• THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
• CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (1Co 13:1-13)
• SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
• RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Co 14:26-40)
• THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
• DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)

TSK: 1 Corinthians 4 (Chapter Introduction)

Overview

1Co 4:1, In what account the ministers ought to be had; 1Co 4:7, We have nothing which we have not received; 1Co 4:9, The apostles spectacles to the world, angels, and men; 1Co 4:13, the filth and offscouring of the world; 1Co 4:15, yet our fathers in Christ; 1Co 4:16, whom we ought to follow.

Poole: 1 Corinthians 4 (Chapter Introduction)

CORINTHIANS CHAPTER 4

MHCC: 1 Corinthians (Book Introduction)

The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct of the other. The peace of this church was disturbed by false teachers, who undermined the influence of the apostle. Two parties were the result; one contending earnestly for the Jewish ceremonies, the other indulging in excesses contrary to the gospel, to which they were especially led by the luxury and the sins which prevailed around them. This epistle was written to rebuke some disorderly conduct, of which the apostle had been apprized, and to give advice as to some points whereon his judgment was requested by the Corinthians. Thus the scope was twofold. 1. To apply suitable remedies to the disorders and abuses which prevailed among them. 2. To give satisfactory answers on all the points upon which his advice had been desired. The address, and Christian mildness, yet firmness, with which the apostle writes, and goes on from general truths directly to oppose the errors and evil conduct of the Corinthians, is very remarkable. He states the truth and the will of God, as to various matters, with great force of argument and animation of style.

MHCC: 1 Corinthians 4 (Chapter Introduction)

(1Co 4:1-6) The true character of gospel ministers.

(1Co 4:7-13) Cautions against despising the apostle.

(1Co 4:14-21) He claims their regard as their spiritual father in Christ, and shows his concern for them.

Matthew Henry: 1 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians

Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechaeum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein , korinthiasesthai - to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts 18:1-18, compared with some passages in this epistle, particularly 1Co 12:2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Act 18:8. He continued in this city nearly two years, as is plain from Act 18:11 and Act 18:18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Act 18:9, Act 18:10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum - mine, and tuum - thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation - that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see 1Co 6:9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, 1Co 5:2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

Matthew Henry: 1 Corinthians 4 (Chapter Introduction)

In this chapter the apostle, I. Directs them how to account of him and his fellow-ministers, and therein, tacitly at least, reproves them for their unworthy carriage towards him (1Co 4:1-6). II. He cautions them against pride and self-elation, and hints at the many temptations they had to conceive too highly of themselves, and despise him and other apostles, because of the great diversity in their circumstances and condition (1Co 4:7-13). III. He challenges their regard to him as their father in Christ (1Co 4:14-16). IV. He tells them of his having sent Timothy to them, and of his own purpose to come to them shortly, however some among them had pleased themselves, and grown vain, upon the quite contrary expectation (1Co 4:17 to the end).

Barclay: 1 Corinthians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to

let me know how you are, and then about my brothers, and thirdly,

that I may kiss your hand, because you brought me up well, and

because of that I hope, God willing, soon to be promoted. Give

Capito my heartiest greetings, and my brothers and Serenilla and

my friends. I sent you a little picture of myself painted by

Euctemon. My military name is Antonius Maximus, I pray for your

good health. Serenus sends good wishes, Agathos Daimonboy, and

Turbo, Galloniuson." (G. Milligan, Selections from the Greek

Papyri, 36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Corinthians 4 (Chapter Introduction)

The Three Judgments (1Co_4:1-5)

Apostolic Humility And Unchristian Pride (1Co_4:6-13)

A Father In The Faith (1Co_4:14-21)

Constable: 1 Corinthians (Book Introduction)

Introduction

Historical Background

Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).¹ In Paul's day it was a Roman colony and the capital of the province of Achaia. The population consisted of Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there.

The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece, the Peloponnesus. This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf to the Saronic Gulf, or vice versa. There stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four and a half mile isthmus from one gulf to the other. This did away with the long voyage around the Peloponnesus. Later the Greeks cut a canal linking these two gulfs.²

Corinth's strategic location brought commerce and all that goes with it to its populace: wealth, a steady stream of travelers and merchants, and vice. In Paul's day many of the pagan religions included prostitution as part of the worship of their god or goddess. Consequently fornication flourished in Corinth.

"Old Corinth had gained such a reputation for sexual vice that Aristophanes (ca. 450-385 B.C.) coined the verb korinthiazo (= to act like a Corinthian, i.e., to commit fornication)."³

"The old city had been the most licentious city in Greece, and perhaps the most licentious city in the Empire."⁴

The most notorious shrine was the temple of Aphrodite that stood on top of an approximately 1,900 foot high mountain just south of the city, the Acrocorinthus. Hundreds of female slaves served the men who "worshipped" there.⁵ Other major deities honored in Corinth included Melicertes, the patron of seafarers, and Poseidon, the sea god.

"All of this evidence together suggests that Paul's Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world."⁶

There were several other local sites of importance to the student of 1 Corinthians. These included the bema (judgment seat or platform), the place where judges tried important cases including Paul's (Acts 18:12).⁷ Cenchrea, the port of Corinth on the Saronic Gulf of the Aegean Sea, was the town from which Paul set sail for Ephesus during his second missionary journey (Acts 18:18). Isthmia was another little town east of Corinth, just north of Cenchrea, that hosted the Isthmian Games every two or three years. These athletic contests were important in the life of the Greeks, and Paul referred to them in this epistle (9:24-27).

Paul had arrived in Corinth first from Athens, which lay to the east. There he preached the gospel and planted a church. There, too, he met Priscilla and Aquila, Jews who had recently left Rome. After local Jewish officials expelled the church from the synagogue, it met in a large house next door that Titius Justus owned. Paul ministered in Corinth for 18 months, probably in 51 and 52 A.D. He left taking Priscilla and Aquila with him to Ephesus. Paul then proceeded on to Syrian Antioch by way of Caesarea.

Returning to Ephesus on his third journey Paul made that city his base of operations for almost three years (53-56 A.D.). There he heard disquieting news about immorality in the Corinthian church. Therefore he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul referred to this letter as his "former letter" (1 Cor. 5:9). It is not extant today.

Then he heard from "Chloe's people" that factions had developed in the church. He also received a letter from the church in Corinth requesting his guidance in certain matters. These matters were marriage, divorce, food offered to idols, the exercise of spiritual gifts in the church, and the collection for the poor saints in Jerusalem. Those who carried this letter also reported other disturbing conditions in the church. These conditions were the condoning rather than disciplining of immorality, Christians suing one another in the pagan courts, and disorders in their church meetings. These factors led Paul to compose another letter, "1 Corinthians." In it he dealt with the problem of factions, promised to visit them soon, and said he was sending Timothy to Corinth (chs. 1-4). Paul added his responses to the Corinthians' questions to what he had already written. He dealt next with the oral reports (chs. 5-6) and then with the questions that the Corinthian believers had written to him (chs. 7-16). He evidently sent this epistle from Ephesus by trusted messengers in the late winter or early spring of 56 A.D. (cf. 16:8).

It seems that a conflict had developed between the Corinthian church and its founder. There was internal strife in the church, as the epistle makes clear. However the larger problem seems to have been that some in the community were leading the church into a view of things that was contrary to that of Paul. This resulted in a questioning of Paul's authority and his gospel. The key issue between Paul and the Corinthians was what it means to be "spiritual."⁸

"It [1 Corinthians] is not the fullest and clearest statement of Paul's Gospel; for this we must turn to Romans. Nor is it the letter that shows Paul's own heart most clearly, for in this respect it is surpassed by 2 Corinthians, and perhaps by other epistles too. But it has the great value of showing theology at work, theology being used as it was intended to be used, in the criticism and establishing of persons, institutions, practices, and ideas."⁹

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

Message¹⁰

A phrase in 1:2 suggests the theme of this great epistle. That phrase is "the church of God which is at Corinth." Two entities are in view in this phrase and these are the two entities with which the whole epistle deals. They are the church of God and the city of Corinth. The church of God is a community of people who share the life of God, are under the governing will of God, and cooperate in the work of God. The city of Corinth was ignorant of the life of God, governed by self-will, and antagonistic to the purposes of God. These two entities stand in vivid contrast to one another and account for the conflict we find in this epistle.

The church of God in view in this epistle is not the universal church but the local church. These two churches are really not that different from one another. The local church is the micro form of the universal church. Moreover the universal church is the macro form of the local church. What is true of one is true of the other. Whatever we find in a local church exists on a larger scale in the universal church. Whatever we find in one local church exists in many local churches. Remember that the New Testament consistently speaks of the church as people, not buildings. The Apostle Paul addressed these people as believers because that is what they were. Today there may be quite a few unsaved people in a local church's membership. This was not the case in the first century. Believers composed local churches. They shared the life of God because the Holy Spirit indwelt them. They had submitted to God's rule over them to some extent. They were people whom God had commissioned to carry the gospel to every creature. We need to bear these things in mind as we read about the church of God in Corinth.

The city of Corinth is the other entity of primary importance in our grasping the major significance of this epistle. What characterizes the world generally marked Corinth. In the first century when other people described a person as a Corinthian they were implying that lust, lasciviousness, and luxury characterized that one. These were the marks of Corinth. Corinth as a city was ignorant of the true God, entirely self-governing as a Roman colony, and self-centered in her world. These traits marked the lives of individual unbelievers in Corinth as well. The city was going in the opposite direction from the direction God had called the church to go.

The atmosphere of this epistle is Paul's concept of the responsibilities of the church in the city. The apostle articulated this underlying emphasis in 1:9. Fellowship involves both privilege and responsibility. On the one hand, all God's resources are at our disposal. On the other hand, all our resources should be at His disposal as well. The church in any place has a debt to the people who live there to proclaim the gospel to them (Rom. 1:14-16). Paul wrote this whole letter out of an underlying sense of the church's responsibility for the city where it existed.

The church in Corinth was struggling to discharge its debt. It was failing in some very important areas: in readiness, in courage, and in conviction to declare the gospel. The Corinthian church was a carnal church. However, its carnality, as big a problem as that was, was only part of a larger problem. The bigger problem was its failure to carry out its God-given purpose in the city, namely to proclaim a powerful spiritual message to the city. The Christians could not fulfill their purpose unless they dealt with their carnality. Why is carnality wrong? It is wrong because it keeps us from fulfilling the purpose for which God has left us on this planet.

In this letter we discover the causes of the church's failure. Another major emphasis is the secrets of the church's success. On the one hand, we find correctives of carnality. On the other, we have construction of spirituality. Let's consider the causes of failure first.

The first cause of failure was the fact that the spirit of the city had invaded the church as a virus. Every evil thing in the church to which Paul referred was prevalent in Corinth. Three things merit particular mention.

One of the symptoms of Corinthian cultural influence was intellectual freedom. There was much interest in intellectual speculation in Corinth as there was in its neighbor city of Athens. The phrase "Corinthian words" was a synonym for rhetoric in Paul's day. Corinth glorified human wisdom. The Corinthians discussed and debated all sorts of opinions. Each intellectual leader had his group of disciples. Discussion of every subject under the sun prevailed with great diversity of opinion. Unfortunately this spirit had invaded the church. There was a veneration of human wisdom among the Christians. They had chosen their own Christian leaders whom they followed as disciples (ch. 1). Intellectual restlessness prevailed in the church as well as in the city. The believers sampled Christian teaching as the general populace dabbled in philosophical argumentation. This extended to such fundamental doctrines as the Resurrection (ch. 15).

Another evidence that the city had invaded the church was the moral laxity that prevailed. Intellectual permissiveness led to the lowering of moral standards. When people view any idea as legitimate, there are few moral absolutes. The worship of Aphrodite on the hill behind the city was extremely immoral, but the unsaved citizens viewed this worship as perfectly acceptable. "Live and let live" was their motto. Regrettably some Corinthians in the church were viewing morals in the same way (ch. 5).

A third mark of the city's effect on the church was personal selfishness. In the city every person did what was right in his own eyes. The result was there was very little concern for other people and their welfare. One of the evidences of this attitude in the church was the Christians' behavior in their meetings. They were not sharing their food with one another (ch. 11). They were also interrupting speakers in the meetings rather than waiting for the speaker to finish what he had to say (ch. 14). Where edification and order should have prevailed, self-glorification and chaos reigned.

These were only symptoms of a deeper problem. The real root issue was that the church had failed to recognize its uniqueness. The Christians had not grasped and retained some central truths the apostles had taught them that identified the essence of their Christianity. Paul reminded them of these things in this epistle.

They had forgotten the central importance of the message of the Cross of Christ. This was a message not subject to debate. It rested on eyewitness testimony and divine revelation, not human speculation. Christians should unite around this message, share a common commitment to it, and make it the subject of their proclamation. We should appreciate the unity of the body of Christ while at the same time glorying in the diversity of its leaders.

The Corinthians had also forgotten the central importance of the power of the resurrection of Christ. The same power that raised Christ from the dead is at work in Christians to enable us to live morally pure lives. Immorality is not an option for the believer. One of the most outstanding marks of a Christian should be purity. Because Jesus Christ was pure, we should be pure. Because He was pure, we can be pure.

The Corinthians had also forgotten the importance of Christ's command that we love one another. Selfishness had invaded the church. The believers needed to put the welfare of others, their fellow believers and their unsaved neighbors, before their own personal inclinations and preferences.

One of the central revelations of this epistle then is that the church fails to fulfill her function in the city (i.e., culture) when the spirit of the city invades her. The church allows the spirit of the city to invade her when she forgets that God wants her to be unique. The church fails when it adopts the ideas and activities of its environment rather than those revealed for it in God's Word. In view of this, Paul constantly appealed to his readers to be what they were in reality. We are not the people we were. We are saints (1:2). We need to remember that and act accordingly. We do not need to catch the spirit of our age. We need to correct the spirit of our age. When the church catches the spirit of its age, it catches a disease and becomes anemic, weak, and sickly. We avoid catching this spirit by staying spiritually healthy and by constantly imbibing the message of the Cross. We do it by exercising the power of the Resurrection and by keeping others rather than self primary.

I have already begun to hint at the secrets of the church's success, the second major revelation in this epistle.

The church must realize what it is to fulfill its function in the city. We must appreciate our life in Christ.

The life of the church is the life of an organism (ch. 12). It has one Lord whose life we share. It has one Spirit who governs it distributing abilities, assigning positions, and determining results as He sees fit in view of God's overall purpose. The church has one God--not many as in Corinth--whose glory it should determine to promote. To the extent a church realizes these truths, it will be ready to be successful in the sight of God. If it shares the spiritual life of her Lord, submits to the Spirit's leading, and seeks to glorify God, it will succeed. By separating from the spirit of the city, it can help and lift the city.

The law of the church must be the law of love. This is the opposite of the selfish outlook. Paul emphasized the importance of love in chapter 13.

The power of the church is the Resurrection life of Christ (ch. 15). We presently live between two resurrections, the resurrection of Christ and our own resurrection. These resurrections are facts of history. One has already taken place, and the other is yet to come. Between these resurrections the church must fulfill its function in the world. The life that God has given to every believer is life that has power over death. One who overcame death has given it to us. This life is essentially different from what unbelievers possess. It is eternal divine life. With such life we can face any enemy as we serve God. Even the final enemy, death, cannot hold us. It could not hold Him who gave us His life.

Not only must we appreciate the uniqueness of our life as a church to fulfill our function, but we must also fulfill our function by invading the city. Rather than allowing it to invade us, we must invade it to be successful.

We do this by proclaiming that Jesus is Lord. He is the only Lord. The proof of this is His resurrection.

We also do this by rebuking the immorality of the city, not just by decrying it but, what is more important, by overcoming it in our own lives. We do it by demonstrating the power of Christ's life within us by living morally pure lives.

Third, we do this by counteracting the selfishness of our culture by practicing genuine Christian love. This means living for the glory of God and the good of others rather than putting self first.

The church always fails when it becomes conformed to the maxims, methods, and manners of the city--the world in which it lives. It always succeeds when it stands separate from the city and touches it with its supernatural healing life.

This epistle calls the church in every age to recognize its responsibility to its city. The church is responsible for the intellectual, moral, and social conditions in its city. Unfortunately many churches believe they exist merely to conserve the life of their members. We live in a cultural climate very similar to the one in which the Corinthian Christians lived. It is a culture characterized by intellectual pluralism, situation ethics, and personal selfishness. We face the same challenge the Corinthian believers did. Consequently what this epistle reveals is extremely relevant for us. We have responsibility for how people in our city think, how they behave, and whom they glorify. What they need is the message of the Cross delivered in the power of the Resurrection.

This letter is also a call to separation.

First, we must separate from absolute intellectual freedom and willingly submit our understanding and thinking to the revelation that God has given us in Scripture (chs. 1-4). There is a growing notion that all religions lead to God. Increasingly we hear that it does not matter too much what someone believes because we will all end up in the same place eventually. We need to counter that view with the revelation of the exclusive way of salvation that God has provided for people who are hopelessly lost and dead in their sins.

God has also called us to separation from moral laxity. Our culture is playing down personal morality and marital morality today. We need to proclaim the standards of God in these areas even though we may face strong opposition for doing so. Paul held these standards up in chapters 5-7.

Likewise we need to separate from selfish living. We need to make a break with goals and plans designed to glorify ourselves. Instead we need to evaluate all of our activities by the standard of chapter 13.

By way of application we can conclude several things from these observations about the emphases in this epistle.

First, the influence of the church is the influence of its individual members. The sum of its individual members' influence is the church's influence. Everything that is true of the church, therefore, is true of the individual believer in it to some extent.

Second, there should be perpetual conflict between the church and the city. If there is no conflict, the church is not having its proper influence. It may be that the city has invaded the church.

Third, the message of the church must ever be the message of the Cross and the Resurrection. It is a message of failure and success, of success out of failure. That is the message of hope the city needs to hear. Consequently we need to "be steadfast, immovable, always abounding in the work of the Lord," because we know that our labor is not in vain in the Lord (15:58).

Constable: 1 Corinthians (Outline)

Outline

I. Introduction 1:1-9

A. Salutation 1:1-3

B. Thanksgiving 1:4-9

II. Conditions reported to Paul 1:10-6:20

A. Divisions in the church 1:10-4:21

1. The manifestation of the problem 1:10-17

2. The gospel as a contradiction to human wisdom 1:18-2:5

3. The Spirit's ministry of revealing God's wisdom 2:6-16

4. The spiritual yet carnal condition 3:1-4

5. The role of God's servants 3:5-17

6. Human wisdom and limited blessing 3:18-23

7. The Corinthians' relationship with Paul 4:1-21

B. Lack of discipline in the church chs. 5-6

1. Incest in the church ch. 5

2. Litigation in the church 6:1-11

3. Prostitution in the church 6:12-20

III. Questions asked of Paul 7:1-16:12

A. Marriage and related matters ch. 7

1. Advice to the married or formerly married 7:1-16

2. Basic principles 7:17-24

3. Advice concerning virgins 7:25-40

B. Food offered to idols 8:1-11:1

1. The priority of love over knowledge in Christian conduct ch. 8

2. Paul's apostolic defense ch. 9

3. The sinfulness of idolatry 10:1-22

4. The issue of marketplace food 10:23-11:1

C. Propriety in worship 11:2-16

1. The argument from culture 11:2-6

2. The argument from creation 11:7-12

3. The argument from propriety 11:13-16

D. The Lord's Supper 11:17-34

1. The abuses 11:17-26

2. The correctives 11:27-34

E. Spiritual gifts and spiritual people chs. 12-14

1. The test of Spirit control 12:1-3

2. The need for varieties of spiritual gifts 12:4-31

3. The supremacy of love ch. 13

4. The need for intelligibility 14:1-25

5. The need for order 14:26-40

F. The resurrection of believers ch. 15

l. The resurrection of Jesus Christ 15:1-11

2. The certainty of resurrection 15:12-34

3. The resurrection body 15:35-49

4. The assurance of victory over death 15:50-58

G. The collection for the Jerusalem believers 16:1-12

1. Arrangements for the collection 16:1-4

2. The travel plans of Paul and his fellow apostles 16:5-12

IV. Conclusion 16:13-24

A. Final exhortations 16:13-18

B. Final greetings and benediction 16:19-24

Constable: 1 Corinthians

1 Corinthians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Corinthians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham) --- St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)

====================

Gill: 1 Corinthians (Book Introduction)

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1Co 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1Co 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1Co 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1Co 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

Gill: 1 Corinthians 4 (Chapter Introduction)

INTRODUCTION TO 1 CORINTHIANS 4

The chief heads of this chapter are the account that ought to be had of the ministers of the Gospel; cautions against censoriousness, rash judgment, pride, and self-conceit; the uncomfortable circumstances and situation of the ministers of the Gospel for the sake of preaching it; the apostle's fatherly affection to the Corinthians, and his authority over them; his resolution in submission to the will of God of coming to them, and the manner in which it might be expected he would come. The apostle exhorts to have in proper esteem the preachers of the Gospel, and that because they are Christ's ministers and stewards of his grace, and faithful in the discharge of their duty, 1Co 4:1. And as for himself, whom he includes in the number of the faithful dispensers of the word, he cared not what judgment was passed upon him; nor should he think fit to be set down by it, partly because it was human, and arose from an ill spirit; and partly because he judged himself; as also because his conscience testified that he faithfully discharged his office; and besides, the Lord was his judge, 1Co 4:3 who in his own time would judge him; and he, as every other faithful minister, shall have praise of God, and therefore before that time judgment was not to be passed by men, 1Co 4:5 and then gives a reason why he had mentioned his own name, and the name of Apollos, under such figurative expressions as he had done in the preceding chapter, that they might be examples of modesty and humility for others to follow, 1Co 4:6 and expostulates with those who were vainly puffed up in their fleshly minds; that seeing they were no better than others, and what gifts they had were not of themselves, but of God, they had no reason to glory and vaunt it over others, 1Co 4:7 and in an ironical way expresses the exalted and flourishing condition they were in, and which he rather wishes than asserts, and which carries in it a sort of a denial of it, 1Co 4:8 and goes on to represent the miserable condition that the faithful preachers and followers of Christ were in, and that in order to abate the pride and swelling vanity of these men, 1Co 4:9 showing, that it was far from being a reigning time in the churches of Christ; his end in mentioning which, as well as the sharpness he had used in reproving, were not in order to expose them to shame, but for their admonition, 1Co 4:14 and that he did not take too much upon him in dealing thus freely and roundly with them, appears from the spiritual relation he stood in to them, as a father, 1Co 4:15 and therefore it became them as children to submit to him, and imitate him, 1Co 4:16 and an instance of his paternal care of them, and love to them, was his sending Timothy among them, whose character he gives, and whose work and usefulness he points out to them, 1Co 4:17, and closes the chapter with a promise of coming to them, if it was agreeable to the will of God; and the rather he was bent upon it, because some had given out he would not come, and rejoiced at it; wherefore, in order to try them, whether they were only verbal or powerful professors, he was desirous of coming to them, 1Co 4:18 since religion did not lie in talking, but in an inward powerful experience of things, 1Co 4:20 which he feared was wanting in some by their outward conversation; and therefore puts a question in what way they would chose he should come unto them, and hence should accordingly order their conversation and behaviour, 1Co 4:21.

College: 1 Corinthians (Book Introduction)

FOREWORD

Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to the readers might help them know what to expect or not to expect from this commentary. This commentary is intended for use by studious lay people, Bible teachers, and seminary students. Most scholars and specialists in the area of New Testament will probably find this commentary's treatment of 1 Corinthians and its problems too elementary. Because of the intended audience for this work and the constraints of length, the user should be aware of certain acknowledged limitations. There are at least four of these:

1. This commentary does not pretend to look at every problem, real or imaginary, which has caught the eye of previous scholarship.

2. The commentary does not attempt to cite continuously the interpretations of leading Christian thinkers as they have written on this Pauline letter.

3. Interpretations are given on individual passages without always citing the full evidence and without working through the attendant arguments, either for or against particular views.

4. Only a moderate number of footnotes have been used. In addition, the vast majority of the secondary literature cited will be English language and will, when possible, be in book form. The nonspecialist for whom this commentary is intended has little interest in or access to technical materials, journal literature, or foreign language materials.

Those who wish to study this letter of Paul in more detail should look to some of the more technical commentaries (e.g., Gordon Fee, The First Epistle to the Corinthians ).

I owe a special word of thanks to two individuals. My friend Gail Brady graciously typed the entire manuscript of this commentary for me. My friend and colleague Prof. Allen Black read the entire manuscript for me and saved me and my readers from more than one instance of an inappropriate choice of words as well as an occasional overstatement.

I dedicate this volume to my parents who shared with me over the years their own faith, hope, and love.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

METHODOLOGY

The text of Scripture known as 1 Corinthians has provided a well from which believers have drunk for almost two millennia. This portion of Scripture has served the church as a resource for theology, for homiletical exposition, for pastoral issues, and more recently as a source for reconstructing social dimensions and dynamics of early Pauline Christianity. Whatever else one wants to say about 1 Corinthians, it cannot be doubted that it has had a significant impact on the Christian church.

Notwithstanding the necessity and value of this diversity of perspectives and interpretive methodologies which have come across the stage of Christian history, this present work is more narrowly focused in its approach. This work is primarily a historical-exegetical commentary, the goal of which is to understand and set forth the ideas, doctrines, and feelings Paul communicated in the letter of 1 Corinthians. The phrase "ideas, doctrines, and feelings" is not intended to describe an "intellectual history" of the great Apostle. Rather, Paul's ideas, doctrines, and feelings, as recorded in 1 Corinthians, are engendered and evoked by a series of practices and beliefs, diverse in themselves, coming from individuals and groups in the church of God at Corinth.

A decision to write a historical-exegetical commentary brings with it several assumptions and commitments.

1. This means in the first instance that the feelings, doctrines, and ideas of Paul must, as far as possible, be understood in the historical framework, both in which he wrote them and in which the first readers lived. A historical-exegetical approach has little in common with simplistic attempts to modernize Paul, to re-create him after the image of western Christianity. To be sure, every practicing believer knows firsthand the need to bring forward, with God's help and wisdom, the meaning of the ancient text into the modern world. How strange it appears, however, when those who wish to contextualize the Gospel in the modern setting have not invested the time and effort to first learn what it meant in its original context. Just as a good translation of Russian literature into French requires that one be familiar with both languages, so a good translation of the ideas of Paul's letter to the Corinthians into modern idiom requires a competent grasp of the original meaning of this letter as well as the modern world.

2. A commitment to a historical-exegetical methodology means that one must always recognize that Paul's letter to the Corinthians is an occasional document, arising in the first instance as direct responses to ad hoc issues and problems in the lives of believers living in a certain region of the Roman Empire, at a specific time, and under particular historical and cultural circumstances. Since the historical method infers that Paul's commands, arguments, and instructions were given in direct response to the issues raised by the lives and ideas of the Corinthians, one must openly acknowledge that 1 Corinthians may not address every issue that we, living two millennia later, hope it would. In fact, 1 Corinthians was not even adequate or appropriate for addressing the problem in all the Pauline churches. I am certain, for example, that the churches of Galatia would have been perplexed to receive 1 Corinthians as a solution to their specific problems. Indeed, even at Corinth it had to be supplemented by 2 Corinthians.

Not only does the historical method help restrain us from foisting our own agendas and ecclesiastical problems upon that small group of believers who lived at a particular time in Roman Achaia almost 2000 years ago, it also serves as a restraint for those who would twist the Scriptures and put forth their own ideology masquerading as exegesis. Time and again commentators have found a theology or doctrinal imprimatur in the text of 1 Corinthians which, even if generally true, has little in common with Paul's own intention and goals for this letter. Throughout the centuries preachers and theologians have strolled through the cafeteria of 1 Corinthians, appetite whetted, looking for some word, idea, or verse to place upon the plate from which they feed the church. At some point this kind of pragmatism in handling Scripture, which is driven by a variety of appetites, must be labeled as malpractice, and the student of Scripture needs to obey again the pastoral admonition to become "a workman who does not need to be ashamed and who correctly handles the word of truth" (2 Tim 2:15).

Even though a historical-exegetical method is the underpinning of this commentary, it is in no way the final task for the church in the interpretation of 1 Corinthians. Rather, the historical-exegetical approach should be the first step, and a necessary one, which is followed by many other steps taken by believers who, through the course of their journey, translate the manifold and variegated message of 1 Corinthians for the contemporary and global church of Jesus Christ. The individual tools and methods used in this process of contextualization would hopefully come from the guidance of God as well as study in the traditional theological disciplines of homiletics, systematic theology, pastoral theology, ethnotheology, and the like.

THE LETTER OF 1 CORINTHIANS

DESTINATION

The letter of 1 Corinthians was sent by Paul and Sosthenes to the congregation of believers in the city of Corinth. This is in contrast to 2 Corinthians, which was written not only to believers in Corinth but also to believers in the province of Achaia, of which Corinth was the capital (2 Cor 1:1). The content of 1 Cor 5:9 "I have written you in my letter not to associate with sexually immoral people" makes it evident that the letter of 1 Corinthians is not Paul's first written communication with the church at Corinth since he here refers to a previous letter he had already sent them and which they apparently misunderstood (5:9-11).

DATE

Even though the Acts of the Apostles was not written for the purpose of providing a historical framework for the Pauline Corpus, there are instances where Acts and facts from ancient historical records do supplement the letters of Paul. One very important way in which Acts supplements the less specific material in the Pauline letters is in regard to chronology. Without the chronological framework of Acts, it would be much harder to know how to arrange in sequence materials from Paul's letters and to assign dates to them. It is our good fortune to be able to assign dates to about five episodes mentioned in Acts, and thereby, assign relative dates to parts of Paul's correspondence. One of these instances is the case of Acts 18 where Luke narrates the beginning of the Pauline mission in Corinth. At that point we have firm evidence for the date of the Christian mission based upon supplemental historical data. In particular, Acts indicates that Paul's work at Corinth took place while Gallio was the proconsul of Achaia (Acts 18:12). This Roman official, who was the brother of the Roman philosopher Seneca, is known from ancient Roman literature as well as archaeological data. It is this latter realm of evidence which helps specify the time of his career when he was proconsul in Corinth. This would put Paul's work at Corinth and his appearance before Gallio in the early 50s. Acts 18:11 indicates that Paul worked in Corinth for 18 months; this means that Paul's correspondence in 1 Corinthians would have occurred in approximately A.D. 55. While some interpreters have attempted to get even more precise with the dating, it seems that A.D. 55 is as specific as the evidence can support.

PROVENANCE

Paul was actually not far from Corinth when he wrote 1 Corinthians. First Corinthians 16:8 points decisively to a site on the eastern side of the Aegean Sea, in Ephesus, on the western coast of the Roman province of Asia. Travel between large port cities such as Corinth and Ephesus was frequent and relatively easy in the Roman world. Consequently, it is no surprise to find Corinthians visiting Paul, and Paul and his co-workers making visits from Asia to Corinth.

ROMAN CORINTH

The Greek city of Corinth had suffered defeat at the hands of the expanding Roman Republic in 146 B.C. The archaeological evidence does not support, however, the idea that in the ensuing years all life and Greek influence vanished from this conquered and partially desolate site. While the Greek Corinth was clearly defeated, it was not totally deserted in the decades following 146 B.C. When Julius Caesar, shortly before his assassination in 44 B.C., reestablished the city as a Roman colony, it would have quickly become a city which was dominantly, but not exclusively, Roman. Consequently, any study of Paul's letter to the church of God at Corinth must take seriously the fact that Paul was addressing a city which had been, since 44 B.C., a Roman colony ( Colonia Laus Iulia Corinthiensis ). Roman colonies were typically established as outposts for promoting Roman culture, religion, language, and political systems as well as providing lands for retired Roman soldiers. And even though Corinth was located geographically in Greece, there is no doubt that Roman mores and ideas impacted the local populace since, as Aulus Gellius noted (2nd cent. A.D.), Roman colonies "seemed to be miniatures, as it were, and in a way copies" of the Roman people. Therefore, Corinth possessed all the appropriate Roman laws, magistrates and officials.

Because of Corinth's mercantile character and important geographical location, it quickly attracted new residents from throughout the eastern Mediterranean. Consequently, by the time of Paul's arrival in Corinth, almost one century after its reestablishment as a city, the population would have included not only Romans, but also Greeks, Jews, Egyptians, Syrians, etc.

ORIGIN, STRUCTURE AND CONTENT OF 1 CORINTHIANS

Even though there is not a consensus among interpreters regarding the exact nature and causes of the problems which Paul treats in 1 Corinthians, there is general agreement that the letter is organized around the cluster of problems which Paul is striving to remedy by his apostolic instruction. The letter is basically a series of smaller units of thought, each of which seems to be directed to a particular aberration in the beliefs and/or practices of the Corinthians. Paul's style in the letter is to acknowledge the existence of a sin or problem, address the sin or problem, and then move on to the next one.

Paul's information about these various problems at Corinth did not come from firsthand knowledge of his own nor through inspiration. The majority, if not all, of Paul's information about the various issues with which he dealt in the letter came most likely from two distinct human sources. The information and problems treated in 1 Cor 1-6 came from those from the house of Chloe. First Corinthians 1:11 states that "some from Chloe's household have informed me that there are quarrels among you," thereby identifying Paul's source of information for the problem he treats in 1 Cor 1-4. The wording of 1 Cor 5:1 "It is actually reported" points probably to additional information in 1 Cor 5-6 which was also supplied by those from Chloe's house. If this is not the case, then we have no idea who provided this report of immorality among the Corinthians.

A second major source for Paul's information is mentioned in 1 Cor 7:1 when he wrote, " Now for the matters you wrote about ." Paul is expressly acknowledging here that the list of issues and problems that he is going to respond to came from a document authored and sent by Corinthian believers to him. Numerous modern interpreters believe, rightly so in my opinion, that this Corinthian document informed Paul not only about the issue discussed in 1 Cor 7:1ff, but also the matters discussed at 8:1ff ( Now about food sacrificed to idols), 12:1ff ( Now about spiritual gifts), and 16:1ff ( Now about the collection for God's people).

At least two points can be drawn from this information. The first is that the Corinthians themselves should receive credit for the broad outline of what was discussed and treated in 1 Corinthians. In addition, one ought not overlook the fact that Paul's treatment of the Corinthians' problems is a treatment of the problems as communicated to him through an unnamed informant of one of the women members of the congregation and through a letter (authors unknown) sent to Paul which already had, regardless of its tone, an agenda for which Paul was not responsible. It is obvious, then, that even though no one seriously doubts the Pauline authorship of 1 Corinthians, it is important for the interpreter to appreciate the complex role of the Corinthians in their contribution to the content and structure of the epistle.

PROBLEMS AT CORINTH

The task of identifying and reconstructing the multiple problems within the church of God at Corinth on the basis of Paul's letter to them is not a simple one. Writing decades ago on this very problem Prof. Kirsopp Lake commented,

The difficulty which undoubtedly attends any attempt to understand the Epistles of St. Paul is largely due to the fact that they are letters; for the writer of letters assumes the knowledge of a whole series of facts, which are, as he is quite aware, equally familiar to his correspondent and to himself. But as time goes on this knowledge is gradually forgotten and what was originally quite plain becomes difficult and obscure; it has to be recovered from stray hints and from other documents by a process of laborious research, before it is possible for the letters to be read with anything approaching to the ease and intelligence possessed by those to whom they were originally sent.

There are some scholars who wish to interpret most, if not all, of the problems in 1 Corinthians as arising from one group of individuals at Corinth. The evidence of 1 Corinthians does not, in my judgment, support such a theory. There are, admittedly, aspects of this approach which are attractive. Common traits, to be sure, can be found among some of the problems. For example, Paul refers to the sin of boasting as an ingredient in more than one of the problems within the Corinthians fellowship. Likewise, the terms "division" ( , schisma ) (1 Cor 1:10; 11:18) and "dissension" (also schisma ) (1 Cor 12:25) are used by Paul in describing more than one problem situation among the letter's recipients. This common denominator of schisma does not require the conclusion that the problems of "party loyalty" in 1 Cor 1-4, abuse of the Lord's Meal in 11:17-22, and misunderstanding and misuse of spiritual gifts in 12-14 must all be traced back to a common theological aberration, to the same social stratum in the church, or to a particular house church in Corinth.

Since the goal in this commentary is to interpret 1 Corinthians as Paul's coherent letter, we must respect Paul's own categorization of the issues at Corinth if we want to understand the intent of his instruction and flow of thought as he responded and gave directions to the church of God at Corinth. If direct and explicit social links between the organizational subunits within 1 Corinthians can be isolated, so much the better for exegesis. However, to this point in time many of the rhetorical, sociological and anthropological reconstructions of the Christian community(ies) at Corinth resemble, at times, a Procrustean Bed rather than a picture put together on the basis of an exegetical-historical model.

Throughout the modern period of Pauline interpretation scholars have regularly commented on the issue of Paul's opponents at Corinth. In this interpretive context, the term opponent has become almost synonymous with those who promoted or participated in the spiritual aberrations opposed by Paul in 1 Corinthians. More recently, however, other scholars have rightly attempted to both refine and redefine the term opponent. From this ongoing discussion two points are relevant to this study of 1 Corinthians. First, one must not automatically equate the personalities, groups and aberrations behind 2 Corinthians with those behind 1 Corinthians. There is no compelling reason to believe that the two letters were written to address the exact same problems. In fact, the internal evidence leads away from such a position. (1) 1 Corinthians was written only to the church in Corinth, while 2 Corinthians was written not only to the church in Corinth but also to all believers in all the Roman province of Achaia, of which Corinth was the capital. (2) Most of the key terms and ideas of each letter are not found in the other. (3) The tenor and literary characteristics of each letter are distinctive.

The second observation from the contemporary discussion of Pauline opponents is the question of whether every spiritual aberration within a Pauline church should be interpreted as intentional and direct opposition to Paul himself. It is not a question of whether Paul ever had opponents (e.g., 2 Corinthians, Galatians), but whether the term opponent is the appropriate term for everyone who was guilty of spiritual perceptions and doctrines different than Paul's or whose lifestyle was not in harmony with Paul's ethical teachings. John Calvin touched on this point in his commentary on 1 Corinthians when he wrote, "Now, I have good reason for thinking that those worthless fellows, who had caused trouble in the Corinthian church, were not open enemies of the truth." Calvin's point is well taken and his caution in using the term opponent will be followed in this work. More explicit and extended discussions on the topic of opponents will be found at the appropriate junctures in the commentary itself.

OUTLINE OF 1 CORINTHIANS

The recognition of literary units in 1 Corinthians is part and parcel of the task of exegesis. The opening and closing of units of thought are not merely arbitrary literary embellishments nor are they just convenient ways to structure Paul's thought and feelings. These units put linguistic and semantic limits on the words and thoughts of Paul. The recognition of these demarcations in 1 Corinthians is mandated, since it helps ensure that the flow of Paul's rhetorical argument remains within the limits set by the Apostle himself. Moreover, a respect for the conceptual units and subunits of Paul's letter will greatly reduce the tendency to make his words mean more than he intended them to mean. This tendency to generalize Paul's thought and words beyond the immediate rhetorical setting comes at a high price, since it can only be maintained by denying the occasional nature of the Pauline correspondence as well as the universally recognized fact that meaning emerges from rhetorical and contextual usage.

Introduction etc. 1:1-9

Issue 1 Disunity and Community Fragmentation 1:10-4:20

Issue 2 Reports of Immorality 5:1-6:20

Issue 3 Sexuality/Celibacy/Marriage 7:1-40

Issue 4 Foods Offered to Idols 8:1-11:1

Issue 5 Liturgical Aberrations 11:2-34

Issue 6 Misunderstanding of Spiritual Gifts 12:1-14:40

Issue 7 Misunderstanding of Believers' Resurrection 15:1-58

Issue 8 Instruction for the Collection 16:1-11

Concluding topics 16:12-24

HISTORICAL MATRIX FOR THE CORINTHIAN PROBLEMS

Without going into the multifaceted issues about the historical evidence from Acts for Paul's churches and how this relates to the evidence for Paul and his churches from his own letters, it seems prudent to rely initially and primarily upon the evidence of 1 Corinthians itself rather than Luke's material in Acts to understand the nature and extent of the problems in the church at Corinth. To be specific, one must not falsely conclude, on the basis of the Lukan picture of a predominant Jewish matrix of the church in Corinth, that Jewish beliefs and practices provide the matrix for most of the aberrations within the Corinthian church. In this regard, Gordon Fee is correct when he points out that many of the problems at Corinth are explicitly traced by Paul to the converts' pagan heritage. It can be argued, furthermore, that even those issues not explicitly traced to pagan heritage by Paul can be best understood by seeing them against the backdrop of Greco-Roman rather than Jewish mores and values.

The issues depicted in 1 Corinthians arose directly from the lives of that first generation Christian community, most of whom had been believers no more than 48 months. Since Paul nowhere implies in 1 Corinthians that the Corinthian problems were introduced by outsiders, the most reasonable course to follow in evaluating the origin of the Corinthian issues is to investigate the urban setting of Roman Corinth from which the converts came. This means that the religious and cultural perspectives which shaped the beliefs and practices of those whom Paul addressed in this letter provide the best circumstantial evidence and clues for the interpretation of 1 Corinthians.

While the need to recognize the Greco-Roman matrix of the Corinthian problems might seem self-evident, the history of the interpretation of 1 Corinthians clearly reveals that not all interpreters have shared this methodological concern. In practice this approach to 1 Corinthians means that:

1. One must not attribute the Jewishness of Paul and the Scriptural basis of his own theology to those recent converts whom he was correcting. To extract texts and vocabulary from Jewish sources (e.g., Mishnah, Dead Sea Scrolls, Gospels, etc.) to understand the matrix of the Corinthians' problems is highly suspect. The fact that Paul often cites Scripture to remedy the problems at Corinth speaks more of his own Jewish heritage, his apostolic ministry, and his convictions that all Christians are to be guided by Scripture than it does that there was some significant Jewish background to the Corinthian problems.

2. The mores, patterns of culture and specific religious institutions of Greco-Roman paganism must be seen as the soil in which the Corinthian problems were germinated and grew.

3. The specific condition of the Corinth of Paul's day should be taken as the immediate setting for the converts. One must exercise caution in using information about an earlier Greek Corinth which had been destroyed in the second century B.C. and no longer existed in Paul's day in order to describe the Corinth of Paul's day.

4. One must recognize the multicultural nature of Corinth at Paul's time. It was geographically Greek, it was administratively and politically Roman, and its denizens came from throughout the central and eastern parts of the Mediterranean Basin. Consequently, one must reckon with ethnic influences in Paul's Corinth which reflect Greek, Roman, Egyptian, Syrian, Jewish, and Anatolian influences.

5. Vague and anachronistic labels such as gnosticism should be avoided until appropriate historical evidence and documentation can be discovered and shown to be relevant to the issues at Corinth addressed by Paul. A commitment to the notion of a gnostic background to 1 Corinthians still has advocates, though their numbers are surely down from that of the 19th and earlier part of the 20th century. Quite recently, for example, Pheme Perkins argued that

. . . gnostic mythologizing does form part of the horizon within which the New Testament should be interpreted. Students of Christian origins have become accustomed to comparing the New Testament material with a wide variety of Jewish and Greco-Roman sources. The same efforts of analysis and comparison should be applied to the gnostic material.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD . . . Anchor Bible Dictionary

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAGD . . . Bauer, Arndt, Gingrich, Danker

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

CMM . . . Introduction to the New Testament by Carson, Moo, L. Morris

ChrSt . . . Christian Standard

DPL . . . Dictionary of Paul and His Letters

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

NTS . . . New Testament Studies

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: 1 Corinthians (Outline)

OUTLINE

I. INTRODUCTION - 1:1-9

A. Salutation - 1:1-3

B. Thanksgiving - 1:4-9

II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21

A. Divisions in the Church - 1:10-17

1. Report Received by Paul - 1:10-12

2. Christ Undivided - 1:13-17

B. Christ the Wisdom and Power of God - 1:18-2:5

1. The Message of the Cross - 1:18-19

2. Both Jews and Gentiles Offended - 1:20-25

3. God's Choice of Foolish Things - 1:26-31

4. Paul's Message Not Based on Eloquence - 2:1-5

C. Wisdom and Spiritual Maturity - 2:6-3:4

1. God's Secret Wisdom - 2:6-9

2. The Teaching of the Spirit - 2:10-16

3. Divisions a Sign of Worldliness - 3:1-4

D. God the Master Builder - 3:5-23

1. Paul and Apollos Merely Servants - 3:5-9

2. Building on the Foundation Laid by Paul - 3:10-17

3. God's View of Wisdom - 3:18-23

E. Apostles of Christ - 4:1-21

1. The Apostles as Servants of Christ - 4:1-5

2. Overcoming Human Pride - 4:6-7

3. Honor and Dishonor - 4:8-13

4. Paul's Warning as Father - 4:14-17

5. Arrogance to Be Confronted - 4:18-21

III. REPORTS OF IMMORALITY - 5:1-6:20

A. Discipline for the Immoral Brother - 5:1-13

1. The Corinthians' Pride in Tolerance - 5:1-5

2. Getting Rid of the Old Yeast - 5:6-8

3. Separating From Evil - 5:9-13

B. Lawsuits among Believers - 6:1-11

1. Settling Disputes in the Church - 6:1-8

2. The Inheritance of the Wicked - 6:9-11

C. Sexual Immorality - 6:12-20

1. The Body As a Member of Christ- 6:12-17

2. The Body As the Temple of the Holy Spirit - 6:18-20

IV. SEXUALITY, CELIBACY, AND MARRIAGE - 7:1-40

A. Godly Use of Sexuality - 7:1-7

B. Celibacy vs. Marriage - 7:8-11

C. Divorce and Separation - 7:12-16

D. Remaining as You Were Called - 7:17-28

E. Freedom from Concern - 7:29-40

V. DEALING WITH IDOLATRY - 8:1-11:1

A. Food Sacrificed to Idols - 8:1-13

1. The General Principle - 8:1-3

2. The Nonreality of Idols - 8:4-6

3. The Weak Brother's Dilemma - 8:7-8

4. The Proper Use of Freedom - 8:9-13

B. The Rights of an Apostle - 9:1-27

1. Paul's Rights as Apostle - 9:1-6

2. General Principle Stated - 9:7-14

3. Paul's Deferment of Rights - 9:15-18

4. To the Jew as a Jew - 9:19-23

5. Looking Forward to the Prize - 9:24-27

C. Warnings From Israel's History - 10:1-13

1. Wandering in the Desert - 10:1-5

2. Punishment for Sins - 10:6-10

3. Examples for Us - 10:11-13

D. Idol Feasts and the Lord's Supper - 10:14-22

1. The Lord's Supper a Participation - 10:14-17

2. The Lord's Table and the Table of Demons - 10:18-22

3. The Christian's Freedom - 10:23-11:1

VI. LITURGICAL ABERRATIONS - 11:2-34

A. Propriety in Worship - 11:2-16

1. Head Coverings in Worship - 11:2-10

2. Hair in the Nature of Things - 11:11-16

B. The Lord's Supper - 11:17-34

1. The Corinthians' Practice - 11:17-22

2. The Lord's Supper As Instituted - 11:23-26

3. Self-examination to Avoid Judgment - 11:27-34

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS - 12:1-14:40

A. Spiritual Gifts - 12:1-11

1. Influence of the Spirit - 12:1-3

2. Different Gifts for a Common Good - 12:4-11

B. One Body, Many Parts - 12:12-31a

1. One Body in Christ - 12:12-13

2. Body Members Not Independent - 12:14-20

3. Special Honor for Weaker Parts - 12:21-26

4. Application to the Body of Christ - 12:27-31a

C. Love - 12:31b-13:13

1. Gifts Without Love Pointless - 12:31b-13:3

2. The Virtues of Love - 13:4-7

3. The Permanence of Love - 13:8-13

D. Gifts of Prophecy and Tongues - 14:1-25

1. Tongues and Prophecy Compared - 14:1-5

2. Tongues and Clarity - 14:6-12

3. The Spirit and the Mind - 14:13-19

4. Maturity and Spiritual Gifts - 14:20-25

E. Orderly Worship - 14:26-40

1. Control of Tongues and Prophecy - 14:26-33

2. Submission of Women - 14:34-35

3. Everything Fitting and Orderly - 14:36-40

VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECTION - 15:1-58

A. The Gospel Paul Preached - 15:1-11

1. Relation of the Corinthians to the Gospel - 15:1-2

2. Basic Issues of the Gospel - 15:3-4

3. Appearances and Apostleship - 15:5-11

B. Christ's Resurrection and the Resurrection

of the Dead - 15:12-34

1. Consequences of Denying the Resurrection - 15:12-19

2. The Fact of Christ's Resurrection - 15:20-28

3. Baptism, Suffering, and the Resurrection - 15:29-34

C. Answers to Some Problems about the

Resurrection - 15: 35-58

1. A Twofold Question - 15:35-41

2. An Explanation of the Resurrection of the Dead - 15:42-50

3. The Secret Revealed - 15:51-58

IX. INSTRUCTION FOR THE COLLECTION - 16:1-11

A. The Collection for God's People - 16:1-4

B. Paul's Travel Plans - 16:5-9

C. Assisting Timothy - 16:10-11

X. CONCLUSION - 16:12-24

A. Personal Requests - 16:12-18

B. Final Greetings - 16:19-24

-College Press New Testament Commentary: with the NIV