---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Corinthians 4"
description: "CHAPTER 4   :-. TRUE VIEW
OF MINISTERS: THE
JUDGMENT IS
NOT TO BE
FORESTALLED; MEANWHILE
THE APOSTLES"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-corinthians/4"
---

CHAPTER 4

. 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.

**1. account . . . us**—Paul and
Apollos.
**ministers of Christ**—not
heads of the Church in whom ye are severally to glory (); the headship belongs to Christ alone; we are but His
servants ministering to you ([1 Corinthians 1:13](../../../kjv/1-corinthians/1/13);
[1 Corinthians 3:5](../../../kjv/1-corinthians/3/5); [1 Corinthians 3:22](../../../kjv/1-corinthians/3/22)).
**stewards**— ([Luke 12:42](../../../kjv/luke/12/42);
[1 Peter 4:10](../../../kjv/1-peter/4/10)). Not the depositories
of grace, but dispensers of it ("rightly dividing" or
*dispensing* it), so far as God gives us it, to others. The
*chazan,* or "overseer," in the synagogue answered to
the *bishop* or "angel" of the Church, who called
seven of the synagogue to read the law every sabbath, and *oversaw*
them. The *parnasin* of the synagogue, like the ancient "deacon"
of the Church, took care of the poor ([1 Peter 4:10](../../../kjv/1-peter/4/10)) and subsequently preached in subordination to the
presbyters or bishops, as Stephen and Philip did. The Church is not
the appendage to the priesthood; but the minister is the steward of
God to the Church. Man shrinks from too close contact with God; hence
he willingly puts a priesthood between, and would serve God by
deputy. The pagan (like the modern Romish) priest was rather to
conceal than to explain "the mysteries of God." The
minister's office is to "preach" (literally, "proclaim
as a herald," [Matthew 10:27](../../../kjv/matthew/10/27))
the deep truths of God ("mysteries," heavenly truths, only
known by revelation), so far as they have been revealed, and so far
as his hearers are disposed to receive them. JOSEPHUS
says that the Jewish religion made known to all the people the
mysteries of their religion, while the pagans concealed from all but
the "initiated" few, the mysteries of theirs.

**2. Moreover**—The oldest
manuscripts read, "Moreover here" (that is, on earth). The
contrast thus is between man's usage as to stewards (), and God's way ([1 Corinthians 4:3](../../../kjv/1-corinthians/4/3)).
Though *here* below, *in the case of stewards, inquiry is
made, that one man be found* (that is, proved to be) faithful; yet
God's steward awaits no such *judgment* of man, in man's day,
but the Lord's judgment in His great day. Another argument against
the Corinthians for their partial preferences of certain teachers for
their gifts: whereas what God requires in His stewards is
*faithfulness* ([1 Samuel 3:20](../../../kjv/1-samuel/3/20),
*Margin;* [Hebrews 3:5](../../../kjv/hebrews/3/5)); as
indeed is required in earthly stewards, but with this difference ([Hebrews 3:5](../../../kjv/hebrews/3/5)), that God's stewards await not man's judgment to test them,
but the testing which shall be in the day of the Lord.

**3. it is a very small
thing**—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.
**judged . . . of man's
judgment**—literally, "man's *day,*" contrasted
with the day ([1 Corinthians 3:13](../../../kjv/1-corinthians/3/13)) of the
Lord ([1 Corinthians 4:5](../../../kjv/1-corinthians/4/5); [1 Thessalonians 5:4](../../../kjv/1-thessalonians/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" ([1 Corinthians 4:4](../../../kjv/1-corinthians/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.

**4. by myself**—Translate, "I
am conscious to myself of no (ministerial) unfaithfulness."
BENGEL explains the *Greek*
compound, "*to decide in judgments on* one in relation to
others," not simply to *judge.*
**am I not hereby
justified**—Therefore conscience is not an infallible guide. Paul
did not consider his so. This verse is directly against the judicial
power claimed by the priests of Rome.

**5.** Disproving the judicial power
claimed by the Romish priesthood in the confessional.
**Therefore**—as the Lord
is the sole Decider or Dijudicator.
**judge**—not the same
*Greek* word as in [1 Corinthians 4:3](../../../kjv/1-corinthians/4/3);
[1 Corinthians 4:4](../../../kjv/1-corinthians/4/4), where the meaning is to
*approve of* or *decide on,* the merits of one's case. Here
all *judgments* in general are forbidden, which would, on our
part, presumptuously forestall God's prerogative of final *judgment.*
**Lord**—Jesus Christ,
whose "ministers" we are ([1 Corinthians 4:4](../../../kjv/1-corinthians/4/4)), and who is to be the judge ([John 5:22](../../../kjv/john/5/22);
[John 5:27](../../../kjv/john/5/27); [Acts 10:42](../../../kjv/acts/10/42);
[Acts 17:31](../../../kjv/acts/17/31)).
**manifest . . . hearts**—Our
judgments now (as those of the Corinthians respecting their teachers)
are necessarily defective; as we only see the outward *act,* we
cannot see the *motives* of "hearts." "Faithfulness"
([1 Corinthians 4:2](../../../kjv/1-corinthians/4/2)) will hereby be
estimated, and the "Lord" will "justify," or the
reverse ([1 Corinthians 4:4](../../../kjv/1-corinthians/4/4)), according to
the state of the *heart.*
**then shall every man have
praise**— ([1 Corinthians 3:8](../../../kjv/1-corinthians/3/8); [1 Samuel 26:23](../../../kjv/1-samuel/26/23);
[Matthew 25:21](../../../kjv/matthew/25/21); [Matthew 25:23](../../../kjv/matthew/25/23);
[Matthew 25:28](../../../kjv/matthew/25/28)). Rather, "*his
due* praise," not exaggerated praise, such as the Corinthians
heaped on favorite teachers; "the praise" (so the *Greek*)
due for acts estimated by the motives. "Then," not before:
therefore wait till *then* ([Matthew 25:28](../../../kjv/matthew/25/28)).

**6. And**—"Now,"
marking transition.
**in a figure transferred to
myself**—that is, I have represented under the persons of Apollos
and myself what really holds good of all teachers, making us two a
*figure* or *type* of all the others. I have mentioned us
two, whose names have been used as a party cry; but under our names I
mean others to be understood, whom I do not name, in order not to
shame you [ESTIUS].
**not to think,** &c.—The
best manuscripts omit "think." Translate, "That in us
(as your example) ye might learn (this), not (to go) beyond what is
written." Revere the *silence* of Holy Writ, as much as its
*declarations:* so you will less dogmatize on what is not
expressly revealed ([Deuteronomy 29:29](../../../kjv/deuteronomy/29/29)).
**puffed up for one**—namely,
"for one (favorite minister) against another." The *Greek*
indicative implies, "That ye be not puffed up *as ye are.*"

**7.** Translate, "Who
distinguisheth thee (above another)?" Not thyself, but God.
**glory, as if thou hadst not
received it**—as if it was to thyself, not to God, thou owest the
receiving of it.

**8.** Irony. Translate, "*Already*
ye are filled full (with spiritual food), *already* ye are rich,
ye have seated yourselves upon your throne as kings, without us."
The emphasis is on "already" and "without us"; ye
act as if ye needed no more to "hunger and thirst after
righteousness," and as if already ye had reached the "kingdom"
for which Christians have to strive and suffer. Ye are so puffed up
with your favorite teachers, and your own fancied spiritual
attainments in knowledge through them, that ye feel like those
"filled full" at a feast, or as a "rich" man
priding himself in his riches: so ye feel ye can now do "without
us," your first spiritual fathers (). They forgot that before the "kingdom" and the
"*fulness* of joy," at the marriage feast of the Lamb,
must come the cross, and suffering, to every true believer ([2 Timothy 2:5](../../../kjv/2-timothy/2/5);
[2 Timothy 2:11](../../../kjv/2-timothy/2/11); [2 Timothy 2:12](../../../kjv/2-timothy/2/12)).
They were like the self-complacent Laodiceans ([2 Timothy 2:12](../../../kjv/2-timothy/2/12); compare [Hosea 12:8](../../../kjv/hosea/12/8)).
*Temporal* fulness and riches doubtless *tended* in some
cases at Corinth, to generate this spiritual self-sufficiency; the
contrast to the apostle's literal "hunger and thirst" ([Hosea 12:8](../../../kjv/hosea/12/8)) proves this.
**I would . . . ye did
reign**—Translate, "I would *indeed,*" &c. I
would truly it were so, and that your kingdom had really begun.
**that we also might reign with
you**— ([2 Corinthians 12:14](../../../kjv/2-corinthians/12/14)). "I
seek not yours, but you." Your spiritual prosperity would
redound to that of us, your fathers in Christ ([2 Corinthians 12:14](../../../kjv/2-corinthians/12/14)). When you reach the kingdom, you shall be our "crown
of rejoicing, in the presence of our Lord Jesus" ([2 Corinthians 12:14](../../../kjv/2-corinthians/12/14)).

**9. For**—assigning the reason
for desiring that the "reign" of himself and his fellow
apostles with the Corinthians were come; namely, the present
afflictions of the former.
**I think**—The Corinthians
([1 Corinthians 3:18](../../../kjv/1-corinthians/3/18)) "seemed"
to (literally, as here, "thought") themselves "wise in
this world." Paul, in contrast, "thinks" that God has
sent forth him and his fellow ministers "last," that is,
the lowest in this world. The apostles fared worse than even the
prophets, who, though sometimes afflicted, were often honored
([2 Kings 1:10](../../../kjv/2-kings/1/10); [2 Kings 5:9](../../../kjv/2-kings/5/9);
[2 Kings 8:9](../../../kjv/2-kings/8/9); [2 Kings 8:12](../../../kjv/2-kings/8/12)).
**set forth**—as a
spectacle or gazing-stock.
**us the apostles**—Paul
includes Apollos with the apostles, in the broader sense of the word;
so [Romans 16:7](../../../kjv/romans/16/7); [2 Corinthians 8:23](../../../kjv/2-corinthians/8/23)
(*Greek* for "messengers," *apostles*).
**as it were appointed to
death**—as criminals condemned to die.
**made a spectacle**—literally,
"a theatrical spectacle." So the *Greek* in [2 Corinthians 8:23](../../../kjv/2-corinthians/8/23), "made a *gazing-stock* by reproaches and
afflictions." Criminals "condemned to die," in Paul's
time, were exhibited as a gazing-stock to amuse the populace in the
amphitheater. They were "set forth last" in the show, to
fight with wild beasts. This explains the imagery of Paul here.
(Compare TERTULLIAN [*On
Modesty,* 14]).
**the world**—to the whole
world, including "both angels and men"; "the whole
family in heaven and earth" ([2 Corinthians 8:23](../../../kjv/2-corinthians/8/23)). As Jesus was "seen of angels" ([2 Corinthians 8:23](../../../kjv/2-corinthians/8/23)), so His followers are a spectacle to the holy angels who
take a deep interest in all the progressive steps of redemption
([Ephesians 3:10](../../../kjv/ephesians/3/10); [1 Peter 1:12](../../../kjv/1-peter/1/12)).
Paul tacitly implies that though "last" and lowest in the
world's judgment, Christ's servants are deemed by angels a spectacle
worthy of their most intense regard [CHRYSOSTOM].
However, since "the world" is a comprehensive expression,
and is applied in this Epistle to the evil especially ([1 Corinthians 1:27](../../../kjv/1-corinthians/1/27);
[1 Corinthians 1:28](../../../kjv/1-corinthians/1/28)), and since the
spectators (in the image drawn from the amphitheater) gaze at the
show with savage delight, rather than with sympathy for the
sufferers, I think *bad* angels are included, besides *good*
angels. ESTIUS makes the
bad *alone* to be meant. But the generality of the term
"angels," and its frequent use in a good sense, as well as
[Ephesians 3:10](../../../kjv/ephesians/3/10); [1 Peter 1:12](../../../kjv/1-peter/1/12),
incline me to include *good* as well as *bad* angels,
though, for the reasons stated above, the bad may be principally
meant.

**10.** Irony. How much your lot
(*supposing it real*) is to be envied, and ours to be pitied.
**fools**— ([1 Corinthians 1:21](../../../kjv/1-corinthians/1/21);
[1 Corinthians 3:18](../../../kjv/1-corinthians/3/18); compare [Acts 17:18](../../../kjv/acts/17/18);
[Acts 26:24](../../../kjv/acts/26/24)).
**for Christ's sake . . . in
Christ**—Our connection with Christ only entails on us the lowest
ignominy, "ON ACCOUNT OF,"
or, "FOR THE SAKE OF"
Him, as "fools"; yours gives you full fellowship IN
Him as "wise" (that is, *supposing you really are all you
seem,* [1 Corinthians 3:18](../../../kjv/1-corinthians/3/18)).
**we . . . weak . . . ye . . .
strong**— ([1 Corinthians 2:3](../../../kjv/1-corinthians/2/3); [2 Corinthians 13:9](../../../kjv/2-corinthians/13/9)).
**we . . . despised**— ([2 Corinthians 13:9](../../../kjv/2-corinthians/13/9)) because of our "weakness," and our not using
worldly philosophy and rhetoric, on account of which ye Corinthians
and your teachers are (seemingly) so "honorable." Contrast
with "despised" the "ye (*Galatians*) despised
not my temptation . . . in my flesh" ([2 Corinthians 13:9](../../../kjv/2-corinthians/13/9)).

**11.** ().
**naked**—that is,
insufficiently clad ([Romans 8:35](../../../kjv/romans/8/35)).
**buffeted**—as a *slave*
([1 Peter 2:20](../../../kjv/1-peter/2/20)), the reverse of the
state of the Corinthians, "reigning as *kings*" ([1 Peter 2:20](../../../kjv/1-peter/2/20)). So Paul's master before him was "buffeted" as a
slave, when about to die a slave's death ([1 Peter 2:20](../../../kjv/1-peter/2/20)).

**12. working with our own
hands**—namely, "even unto this present hour" (). This is not stated in the *narrative* of Paul's
proceedings at *Ephesus,* from which city he wrote this Epistle
(though it is expressly stated of him *at Corinth,* compare
[Acts 18:3](../../../kjv/acts/18/3); [Acts 18:19](../../../kjv/acts/18/19)).
But in his *address* to the Ephesian elders at Miletus ([Acts 18:19](../../../kjv/acts/18/19)), he says, "Ye yourselves know that these hands have
ministered unto my necessities," &c. The undesignedness of
the coincidence thus indirectly brought out is incompatible with
forgery.

**13. defamed, we entreat**—namely,
God for our defamers, as Christ enjoined ([Matthew 5:10](../../../kjv/matthew/5/10);
[Matthew 5:44](../../../kjv/matthew/5/44)) [GROTIUS].
We reply gently [ESTIUS].
**filth**—"the refuse"
[CONYBEARE and HOWSON],
the *sweepings* or *rubbish* thrown out after a cleaning.
**of all things**—not of
the "World" only.

**14. warn**—rather, "admonish"
as a father uses "admonition" to "beloved sons,"
not provoking them to wrath (). The Corinthians might well be "ashamed" at the
disparity of state between the father, Paul, and his spiritual
children themselves.

**15. ten thousand**—implying that
the Corinthians had more of them than was desirable.
**instructors**—*tutors*
who had the care of rearing, but had not the rights, or peculiar
affection, of the father, who alone had begotten them spiritually.
**in Christ**—Paul admits
that these "instructors" were not mere legalists, but
*evangelical* teachers. He uses, however, a stronger phrase of
himself in begetting them spiritually, "In Christ Jesus,"
implying both the Saviour's *office and person.* As Paul was the
means of spiritually *regenerating* them, and yet "baptized
none of them save Crispus, Gaius, and the household of Stephanas,"
regeneration cannot be inseparably *in* and *by* baptism
([1 Corinthians 1:14-17](../../../kjv/1-corinthians/1/14-17)).

**16. be ye followers of me**—literally,
"imitators," namely, in my ways, which be in Christ
([1 Corinthians 4:17](../../../kjv/1-corinthians/4/17); [1 Corinthians 11:1](../../../kjv/1-corinthians/11/1)),
not in my crosses ([1 Corinthians 4:8-13](../../../kjv/1-corinthians/4/8-13);
[Acts 26:29](../../../kjv/acts/26/29); [Galatians 4:12](../../../kjv/galatians/4/12)).

**17. For this came**—that ye may
the better "be followers of me" (), through his admonitions.
**sent . . . Timotheus**—
([1 Corinthians 16:10](../../../kjv/1-corinthians/16/10); [Acts 19:21](../../../kjv/acts/19/21);
[Acts 19:22](../../../kjv/acts/19/22)). "Paul purposed .
. . when he had passed through Macedonia and *Achaia,* to go to
Jerusalem. So he sent into Macedonia Timotheus and Erastus."
Here it is not expressly said that he sent Timothy into Achaia (of
which Corinth was the capital), but it is *implied,* for he sent
him with Erastus *before him.* As he therefore purposed to go
into Achaia himself, there is every probability they were to go
thither also. They are said only to have been sent into Macedonia,
because it was the country to which they went immediately from
Ephesus. The undesignedness of the coincidence establishes the
genuineness of both the Epistle and the history. In both, Timothy's
journey is closely connected with Paul's own (compare [Acts 19:22](../../../kjv/acts/19/22)). Erastus is not specified in the Epistle, probably because
it was Timothy who was charged with Paul's orders, and possibly
Erastus was a Corinthian, who, in accompanying Timothy, was only
returning home. The seeming discrepancy at least shows that the
passages were not taken from one another [PALEY,
*Horæ Paulinæ*].
**son**—that is, converted
by me (compare [1 Corinthians 4:14](../../../kjv/1-corinthians/4/14); [1 Corinthians 4:15](../../../kjv/1-corinthians/4/15);
[Acts 14:6](../../../kjv/acts/14/6); [Acts 14:7](../../../kjv/acts/14/7);
[Acts 16:1](../../../kjv/acts/16/1); [Acts 16:2](../../../kjv/acts/16/2);
[1 Timothy 1:2](../../../kjv/1-timothy/1/2); [1 Timothy 1:18](../../../kjv/1-timothy/1/18);
[2 Timothy 1:2](../../../kjv/2-timothy/1/2)). Translate, "My
son, beloved and faithful in the Lord."
**bring you into
remembrance**—Timothy, from his spiritual connection with Paul,
as converted by him, was best suited to *remind* them of the
apostle's walk and teaching ([2 Timothy 1:2](../../../kjv/2-timothy/1/2)), which they in some respects, though not altogether ([2 Timothy 1:2](../../../kjv/2-timothy/1/2)), had forgotten.
**as I teach . . . in every
church**—an argument implying that what the Spirit directed Paul
to teach "everywhere" else, must be necessary at Corinth
also ([1 Corinthians 7:17](../../../kjv/1-corinthians/7/17)).

**18. some . . . as though I would not
come**—He guards against some misconstruing (as by the Spirit he
foresees they will, when his letter shall have arrived) his sending
Timothy, "as though" he "would not come" (or,
"were not coming") himself. A *puffed-up* spirit was
the besetting sin of the Corinthians (compare [1 Corinthians 1:11](../../../kjv/1-corinthians/1/11);
[1 Corinthians 5:2](../../../kjv/1-corinthians/5/2)).

**19.** ALFORD
translates, "But come I will"; an emphatical negation of
their supposition ([1 Corinthians 4:18](../../../kjv/1-corinthians/4/18)).
**shortly**—after Pentecost
([1 Corinthians 16:8](../../../kjv/1-corinthians/16/8)).
**if the Lord will**—a wise
proviso ([James 4:15](../../../kjv/james/4/15)). He does not
seem to have been able to go as soon as he intended.
**and will know**—take
cognizance of.
**but the power**—I care
not for their high-sounding "speech," "but" what
I desire to know is "their power," whether they be really
powerful in the Spirit, or not. The predominant feature of Grecian
character, a love for power of *discourse,* rather than that of
godliness, showed itself at Corinth.

**20. kingdom of God is not in
word**—Translate, as in , to which the reference is "speech." Not empty
"speeches," but the manifest "power" of the
Spirit attests the presence of "the kingdom of God" (the
*reign of the Gospel* spiritually), in a church or in an
individual (compare [1 Corinthians 2:1](../../../kjv/1-corinthians/2/1);
[1 Corinthians 2:4](../../../kjv/1-corinthians/2/4); [1 Thessalonians 1:5](../../../kjv/1-thessalonians/1/5)).

**21. with a rod, or in love**—The
*Greek* preposition is used in both clauses; must I come IN
displeasure to exercise the *rod,* or IN
love, and the Spirit of meekness ([Isaiah 11:4](../../../kjv/isaiah/11/4);
[2 Corinthians 13:3](../../../kjv/2-corinthians/13/3))?

```json
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