1DafürG3779 halteG3049 manG444 unsG2248 - fürG5613 DienerG5257 ChristiG5547 undG2532 VerwalterG3623 der GeheimnisseG3466 GottesG2316. 2ÜbrigensG3063 suchtG2212 man hierG1161 anG1722 den VerwalternG3623, daßG2443 einerG5100 treuG4103 erfundenG2147 werde. 3MirG1698 aberG1161 istG2076 es das GeringsteG1646 G1519, daßG2443 ich vonG5259 euchG5216 oderG2228 vonG5259 einem menschlichenG442 TageG2250 beurteiltG350 werde; ich beurteileG350 michG1683 aber auchG235 selbst nichtG3761. 4DennG1063 ich binG4894 mir selbstG1683 nichtsG3762 bewußtG4894, aberG235 dadurchG1722 G5129 binG1344 ich nichtG3756 gerechtfertigtG1344. Der michG3165 aberG1161 beurteiltG350, istG2076 der HerrG2962. 5SoG5620 urteiletG2919 nichtG3361 etwasG5100 vorG4253 der ZeitG2540, bisG2193 G302 der HerrG2962 kommtG2064, welcherG3739 auchG2532 das VerborgeneG2927 der FinsternisG4655 ans Licht bringenG5461 undG2532 die RatschlägeG1012 der HerzenG2588 offenbarenG5319 wird; undG2532 dannG5119 wirdG1096 einem jedenG1538 sein LobG1868 werdenG1096 vonG575 GottG2316. 6DiesG5023 aberG1161, BrüderG80, habeG3345 ich aufG1519 michG1683 undG2532 ApollosG625 gedeutetG3345 umG1223 euretwillenG5209 G1223, auf daßG2443 ihr anG1722 unsG2254 lernetG3129, nichtG3361 überG5228 dasG2443 hinausG5228 [zu denken]G5426, wasG3739 geschriebenG1125 ist, auf daßG3363 ihr euchG1520 nichtG3363 aufblähetG5448 fürG5228 den einenG1520, widerG2596 den anderenG2087. 7DennG1063 werG5101 unterscheidetG1252 dichG4571 ? WasG5101 aberG1161 hastG2192 du, dasG3739 du nichtG3756 empfangenG2983 hast? WennG1499 du es aberG1161 auchG2532 empfangenG2983 hast, wasG5101 rühmst du dichG2744, alsG5613 hättestG2983 du es nichtG3361 empfangenG2983 ? 8SchonG2235 seidG2075 ihr gesättigtG2880, schonG2235 seid ihr reichG4147 geworden; ihr habtG936 ohneG5565 unsG2257 geherrschtG936, undG2532 ich wollteG3785 wohlG1065, daß ihr herrschtetG936, auf daßG2443 auchG2532 wirG2249 mitG4821 euchG5213 herrschenG4821 möchten. 9DennG1063 mich dünktG1380, daßG3754 GottG2316 unsG2248, die ApostelG652, als die LetztenG2078 dargestelltG584 hat, wieG5613 zum Tode bestimmtG1935; dennG3754 wir sindG1096 der WeltG2889 ein SchauspielG2302 gewordenG1096, sowohlG2532 EngelnG32 alsG2532 MenschenG444. 10WirG2249 sind NarrenG3474 umG1223 ChristiG5547 willenG1223, ihrG5210 aberG1161 seid klugG5429 inG1722 ChristoG5547; wirG2249 schwachG772, ihrG5210 aberG1161 starkG2478; ihrG5210 herrlichG1741, wirG2249 aberG1161 verachtetG820. 11Bis aufG891 die jetzigeG737 StundeG5610 leidenG3983 wir sowohlG2532 HungerG3983 alsG2532 DurstG1372 undG2532 sind nacktG1130 undG2532 werden mit Fäusten geschlagenG2852 undG2532 haben keine bestimmte WohnungG790 12undG2532 mühen uns abG2872, mit unseren eigenenG2398 HändenG5495 arbeitendG2038. GeschmähtG3058, segnenG2127 wir; verfolgtG1377, duldenG430 wir; 13gelästertG987, bittenG3870 wir; alsG5613 AuskehrichtG4027 der WeltG2889 sind wir gewordenG1096, ein AuswurfG4067 allerG3956 bisG2193 jetztG737. 14NichtG3756 euchG5209 zu beschämenG1788 schreibeG1125 ich diesesG5023, sondernG235 ich ermahneG3560 euch alsG5613 meineG3450 geliebtenG27 KinderG5043. 15DennG1063 wennG1437 ihr zehntausendG3463 ZuchtmeisterG3807 inG1722 ChristoG5547 hättetG2192, so dochG235 nichtG3756 vieleG4183 VäterG3962; dennG1063 inG1722 ChristoG5547 JesuG2424 habeG1080 ichG1473 euchG5209 gezeugtG1080 durchG1223 das EvangeliumG2098. 16Ich bitteG3870 euchG5209 nunG3767, seidG1096 meineG3450 NachahmerG3402! 17DieserhalbG1223 G5124 habeG3992 ich euchG5213 TimotheusG5095 gesandtG3992, derG3739 meinG3450 geliebtesG27 undG2532 treuesG4103 KindG5043 istG2076 inG1722 dem HerrnG2962; derG3739 wirdG363 euchG5209 erinnernG363 an meineG3450 WegeG3598, dieG3588 inG1722 ChristoG5547 sind, gleichwieG2531 ich überallG3837 inG1722 jederG3956 VersammlungG1577 lehreG1321. 18EtlicheG5100 aberG1161 sind aufgeblasenG5448, als obG5613 ichG3450 nichtG3361 zuG4314 euchG5209 kommenG2064 würde. 19Ich werdeG2064 aberG1161 baldG5030 zuG4314 euchG5209 kommenG2064, wennG1437 der HerrG2962 willG2309, undG2532 werde erkennenG1097, nichtG3756 das WortG3056 der AufgeblasenenG5448, sondernG235 die KraftG1411; 20dennG1063 das ReichG932 GottesG2316 besteht nichtG3756 imG1722 WorteG3056, sondernG235 inG1722 KraftG1411. 21WasG5101 wolltG2309 ihr? sollG2064 ich mitG1722 der RuteG4464 zuG4314 euchG5209 kommenG2064, oderG2228 inG1722 LiebeG26 undG5037 im GeisteG4151 der SanftmutG4236 ?
Jamieson Fausset Brown Bible Commentary 1 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)
account . . . us--Paul and Apollos.
ministers of Christ--not heads of the Church in whom ye are severally to glory (
1Cor 1:12); the headship belongs to Christ alone; we are but His servants ministering to you (
1Cor 1:13;
1Cor 3:5,
1Cor 3:22).
stewards-- (
Luke 12:42;
1Pet 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 (
Acts 6:1-
Acts 6:7) 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,"
Matt 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 (
1Cor 4:2), and God's way (
1Cor 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 (
1Sam 3:20, Margin;
Heb 3:5); as indeed is required in earthly stewards, but with this difference (
1Cor 4:3), 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 (
1Cor 3:13) of the Lord (
1Cor 4:5;
1Thess 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" (
1Cor 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
1Cor 4:3-4, 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 (
1Cor 4:1), and who is to be the judge (
John 5:22,
John 5:27;
Acts 10:42;
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" (
1Cor 4:2) will hereby be estimated, and the "Lord" will "justify," or the reverse (
1Cor 4:4), according to the state of the heart.
then shall every man have praise-- (
1Cor 3:8;
1Sam 26:23;
Matt 25:21,
Matt 25:23,
Matt 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 (
Jas 5:7).
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 (
Deut 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 (
1Cor 4:15). 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 (
2Tim 2:5,
2Tim 2:11-12). They were like the self-complacent Laodiceans (
Rev 3:17; compare
Hos 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" (
1Cor 4:11) 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-- (
2Cor 12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (
1Cor 9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (
1Thess 2:19).
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 (
1Cor 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 (
2Kgs 1:10;
2Kgs 5:9;
2Kgs 8:9,
2Kgs 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
Rom 16:7;
2Cor 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
Heb 10:33, "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" (
Eph 3:15). As Jesus was "seen of angels" (
1Tim 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (
Eph 3:10;
1Pet 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 (
1Cor 1:27-28), 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
Eph 3:10;
1Pet 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-- (
1Cor 1:21;
1Cor 3:18; compare
Acts 17:18;
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,
1Cor 3:18).
we . . . weak . . . ye . . . strong-- (
1Cor 2:3;
2Cor 13:9).
we . . . despised-- (
2Cor 10:10) 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" (
Gal 4:14).
11 (
2Cor 11:23-27).
naked--that is, insufficiently clad (
Rom 8:35).
buffeted--as a slave (
1Pet 2:20), the reverse of the state of the Corinthians, "reigning as kings" (
Acts 23:2). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (
Matt 26:67).
12 working with our own hands--namely, "even unto this present hour" (
1Cor 4:11). 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,
Acts 18:19). But in his address to the Ephesian elders at Miletus (
Acts 20:34), 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 (
Matt 5:10,
Matt 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 (
Eph 6:4). 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 (
1Cor 1:14-17).
16 be ye followers of me--literally, "imitators," namely, in my ways, which be in Christ (
1Cor 4:17;
1Cor 11:1), not in my crosses (
1Cor 4:8-13;
Acts 26:29;
Gal 4:12).
17 For this came--that ye may the better "be followers of me" (
1Cor 4:16), through his admonitions.
sent . . . Timotheus-- (
1Cor 16:10;
Acts 19:21-
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
1Cor 4:19). 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, Horć Paulinć].
son--that is, converted by me (compare
1Cor 4:14-15;
Acts 14:6-
Acts 14:7; with
Acts 16:1-
Acts 16:2;
1Tim 1:2,
1Tim 1:18;
2Tim 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 (
2Tim 3:10), which they in some respects, though not altogether (
1Cor 11:2), 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 (
1Cor 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
1Cor 1:11;
1Cor 5:2).
19 ALFORD translates, "But come I will"; an emphatical negation of their supposition (
1Cor 4:18).
shortly--after Pentecost (
1Cor 16:8).
if the Lord will--a wise proviso (
Jas 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
1Cor 4:19, 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
1Cor 2:1,
1Cor 2:4;
1Thess 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 (
Isa 11:4;
2Cor 13:3)?