Exegetical and Hermeneutical Commentary of 1 Corinthians 4:6

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

6. And these things, brethren, I have in a figure transferred ] The word in the Greek translated in a figure transferred signifies to change the shape of. The Vulgate renders transfiguravi, Wiclif transfigured, Tyndale described in mine own person, the Geneva version, I have figuratively described in mine own person. St Paul changes the names of the persons, substituting himself and Apollos for the teachers most in repute at Corinth, that he might thus avoid personality. But the principles laid down in the preceding chapters were to be applied universally.

not to think of men above that which is written ] The words to think are not to be found in many ancient copies. In that case we must translate, that ye may learn in us the precept, Not above what is written. Wordsworth quotes in illustration of the construction:

“Observe

The rule of not too much, by Temperance taught.”

Paradise Lost, Bk. xi. l. 528.

is written ] i.e. in the Old Testament Scriptures. We have no certainty that any part of the New Testament was written at this time, save the two Epistles to the Thessalonians, and probably that to the Galatians. The only place in the New Testament where the term Scripture is applied to the books of the New Testament is 2Pe 3:16. See ch. 1Co 9:10; 1Co 10:11; 1Co 15:3-4; 1Co 15:45 ; 1Co 15:54. St Paul either refers to Jer 9:23-24, or to passages which speak of God as the source of all knowledge, such as Deu 17:19-20; Jos 1:8; Psa 1:2; Psa 119:99-100; Pro 8:9., &c.

Fuente: The Cambridge Bible for Schools and Colleges

And these things – The things which I have written respecting religious teachers 1Co 2:5-6, 1Co 2:12, and the impropriety of forming sects called after their names.

I have in a figure transferred to myself and Apollos – The word used here meteschematisa denotes, properly, to put on another form or figure; to change (Phi 3:21, who shall change our vile body); to transform (2Co 11:13, transforming themselves into the apostles of Christ); and then to apply in the way of a figure of speech. This may mean that neither Paul, Apollos, or Peter, were set up among the Corinthians as heads of parties, but that Paul here made use of their names to show how improper it would be to make them the head of a party, and hence, how improper it was to make any religious teacher the head of a party; or Paul may mean to say that he had mentioned himself and Apollos particularly, to show the impropriety of what had been done; since, if it was improper to make them heads of parties, it was much more so to make inferior teachers the leaders of factions.

Locke adopts the former interpretation. The latter is probably the true interpretation, for it is evident from 1Co 1:12-13, that there were parties in the church at Corinth that were called by the names of Paul, and Apollos, and Peter; and Pauls design here was to show the impropriety of this by mentioning himself, Apollos, and Peter, and thus by transferring the whole discussion from inferior teachers and leaders to show the impropriety of it. He might have argued against the impropriety of following other leaders. He might have mentioned their names. But this would have been invidious and indelicate. It would have excited their anger. He therefore says that he had transferred it all to himself and Apollos; and it implied that if it were improper to split themselves up into factions with them as leaders, much more was it improper to follow others; that is, it was improper to form parties at all in the church. I mention this of ourselves; out of delicacy I forbear to mention the names of others – And this was one of the instances in which Paul showed great tact in accomplishing his object, and avoiding offence.

For your sakes – To spare your feelings; or to show you in an inoffensive manner what I mean. And particularly by this that you may learn not to place an inordinate value on people.

That ye might learn in us – Or by our example and views.

Not to think … – Since you see the plan which we desire to take; since you see that we who have the rank of apostles, and have been so eminently favored with endowments and success, do not wish to form parties, that you may also have the same views in regard to others.

Above that which is written – Probably referring to what he had said in 1Co 3:5-9, 1Co 3:21; 1Co 4:1. Or it may refer to the general strain of Scripture requiring the children of God to be modest and humble.

That no one of you be puffed up – That no one be proud or exalted in self-estimation above his neighbor. That no one be disposed to look upon others with contempt, and to seek to depress and humble them. They should regard themselves as brethren, and as all on a level. The argument here is, that if Paul and Apollos did not suppose that they had a right to put themselves at the head of parties, much less had any of them a right to do so. The doctrine is:

1. That parties are improper in the church;
2. That Christians should regard themselves as on a level; and,
3. That no one Christian should regard others as beneath him, or as the object of contempt.

Fuente: Albert Barnes’ Notes on the Bible

1Co 4:6

And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes.

Apostolic delicacy and tact

St. Paul means that in the preceding passage (from 1Co 3:5) he has presented, while applying them to himself and Apollos, the principles regarding the ministry which he was concerned to remind them of, in view of certain preachers of the Church which misunderstood them. He did not wish to designate those preachers by name, lest he should shock susceptibilities already awakened. He explains this method, which he felt called to use in the delicate circumstances, by the words for your sakes, which here signify the more easily to gain your acceptance of the truth thus presented. Expressions like Paul is nothing, Apollos is nothing, applied to other leading persons at Corinth, would have seemed injurious, while in the form used by Paul the truth declared lost all character of personal hostility. Hence it follows that these things applies solely to the last passage concerning the ministry, and not at all to the previous passages regarding the nature of the gospel. It is therefore a mistake to find here a proof in favour of applying to Apollos or his partisans the polemic against human wisdom in chaps, 1. and 2. The passage rather shows how thoroughly Paul felt himself one with Apollos, seeing he could treat him as a second self, and distinguish him so pointedly from teachers who opposed him at Corinth. (Prof. Godet.)

How the apostle reproves the pride of the Corinthian Church


I. By example (1Co 4:6).


II. By argument (1Co 4:7).


III. By sarcasm (1Co 4:8),


IV. By the consideration of gods procedure (1Co 4:9).


V. By contrast (1Co 4:10).


VI. By an enumeration of apostolic humiliations and sufferings (Verses 11-13). (Prof. Godet.)

That ye might learn in us not to think of men above that which is written.—

The true standard of the gospel ministry

The apostle means by what is written, the Scriptures of the Old Testament; not that he refers to any particular passage, but to the general spirit and point of view of the Divine revelation. The facts which he has delivered to the Corinthians are according to the Scriptures (1Co 15:3). He claims the same allegiance to the Old Testament on behalf of Apollos, who was strong in the Scriptures. The words are another undesigned vindication of himself and Apollos from the charge of being party leaders. Both kept close to the teaching of Scripture. The faithfulness of the steward (1Co 4:2) turns out to be loyalty to the Word of God; and, as the faithful servant fears not the judgment of men, so also the pride of his self-conceit is quelled by the subjection of his spirit to Gods revelation. Both qualities are the opposite of the tortuous intellectual cleverness of the Corinthians. Both are the surest safeguard of transparent, direct, honest simplicity of character, which, in turn, is the best preservative of Church order, and the only remedy against faction. (Principal Edwards.)

That not one of you be puffed up for one against another.—

Puffed up

Be not puffed up one above another (comp. in the Greek 1Th 5:11). The followers of Apollos exalted themselves over those of Paul, and those of Paul over those of Cephas. One exalted himself above another and against him. He not only thought himself better than his brother, but assumed a hostile attitude towards him. This view is confirmed by the next verse, which is directed against the self-conceit of the Corinthians and not against their zeal for their teachers. (C. Hodge, D. D.)

The evil of pride exhibited


I. By direct exposure.

1. It is an over-estimation of self (1Co 4:6).

2. Ignores its dependence upon God (1Co 4:7).

3. Is inflated with imaginary superiority (1Co 4:8).


II. By contrast with apostolic example.

1. Apostles esteemed themselves the least, the proud think themselves the greatest (1Co 4:9-10).

2. Apostles willingly endured for Christs sake, the proud shun all self-sacrifice (1Co 4:11-12).

3. Apostles maintained under their afflictions a spirit of forbearance and love, the proud are easily offended, &c. (1Co 6:13). (Family Churchwoman.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. These things] Which I have written, 1Co 3:5, c.

I have in a figure transferred to myself and: to Apollos] I have written as if myself and Apollos were the authors of the sects which now prevail among you although others, without either our consent or knowledge, have proclaimed us heads of parties. Bishop Pearce paraphrases the verse thus: “I have made use of my own and Apollos’ name in my arguments against your divisions, because I would spare to name those teachers among you who are guilty of making and heading parties; and because I would have you, by our example, not to value them above what I have said of teachers in general in this epistle; so that none of you ought to be puffed up for one against another.” Doubtless there were persons at Corinth who, taking advantage of this spirit of innovation among that people, set themselves up also for teachers, and endeavoured to draw disciples after them. And perhaps some even of these were more valued by the fickle multitude than the very apostles by whom they had been brought out of heathenish darkness into the marvellous light of the Gospel. I have already supposed it possible that Diotrephes was one of the ringleaders in these schisms at Corinth. 1Co 1:14.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes: by these words the apostle lets us know, that though he had said, 1Co 1:12, that some of them said: We are of Paul, and others: We are of Apollos; yet the names of Paul and of Apollos were but used to represent other of their teachers, which were the heads of those factions which were amongst them. In very deed there were none of them that said, We are of Paul or of Apollos, (for those that were the disciples of Paul and Apollos were better taught), but they had other teachers amongst them as to whom they made factions, whom Paul had a mind to reprove, with their followers; and to avoid all odium, that both they and their hearers might take no offence at his free reproving of them, he makes use of his own name, and that of Apollos, and speaketh to the hearers of these teachers, as if they were his own and Apolloss disciples; that those whom the reproof and admonition concerned properly, might be reproved under the reproof of others.

That you might learn in us not to think of men above that which is written; and that (as the apostle saith) all the church of Corinth, as well ministers as people, might learn to have humble opinions and thoughts of themselves, not to think of themselves above what, by the rules of Gods word, was written in the Old Testament they ought to think; or above what he had before writen in this Epistle, or to the Romans, Rom 12:3.

That no one of you be puffed up for one against another; and that none of them, whether ministers or private Christians, might be puffed up. The word signifieth to be swelled or blown up as a bladder or a pair of bellows, which is extended with wind: it is used in 1Co 4:18,19; 8:1; Col 2:18.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. And“Now,”marking transition.

in a figure transferred tomyselfthat is, I have represented under the persons of Apollosand myself what really holds good of all teachers, making us two afigure or type of all the others. I have mentioned ustwo, whose names have been used as a party cry; but under our names Imean others to be understood, whom I do not name, in order not toshame you [ESTIUS].

not to think, &c.Thebest manuscripts omit “think.” Translate, “That in us(as your example) ye might learn (this), not (to go) beyond what iswritten.” Revere the silence of Holy Writ, as much as itsdeclarations: so you will less dogmatize on what is notexpressly revealed (De 29:29).

puffed up for onenamely,”for one (favorite minister) against another.” The Greekindicative implies, “That ye be not puffed up as ye are.“

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And these things, brethren, I have in a figure transferred,…. Not what he had said concerning the different factions at Corinth, one being for Paul, and another for Apollos, and another for Cephas, as if these several parties did not really go by those names, but by those of others, the false teachers; only the apostle, to decline everything that looked like reflection, put these, as the Syriac version renders it, “upon” his own “person”, and Apollos’s, the sooner and better to put an end to such divisions; for it is certain, from his way of arguing and reasoning, that these are not fictitious names, but they were really divided, and were quarrelling among themselves about himself, Apollos, and Cephas: but his meaning is, when he says,

I have in a figure transferred to myself and Apollos these things; that he had “brought these comparisons”, as the Arabic version reads it, concerning himself and Apollos; namely, that one was a planter, and another a waterer; that they were both labourers and builders, ministers or servants, and stewards: and these similes, and such a figurative way of speaking he had made use of, as he says,

for your sakes; for the sake of the members of this church, that they might have right notions of them, and accordingly account of them, and behave towards them: or, as he adds,

that ye might learn in us not to think of men above that which is written: meaning, either in the word of God in general; or in some particular passages of Scripture he might have respect to; or rather in the above places in this, and the foregoing chapter, where he gives the fore mentioned characters of ministers; where, in the apostles themselves, in their own words, from their own account, they might learn, on the one hand, not to ascribe too much to them, nor, on the other hand, to detract from their just character and usefulness: and also,

that no one of you be puffed up for one against the other; speak great swelling words of vanity, and envy, for one minister against another; when they are all one, bear the same character, are in the same office, and are jointly concerned in the same common cause of Christ and the good of immortal souls.

Fuente: John Gill’s Exposition of the Entire Bible

I have in a figure transferred (). First aorist active (not perfect) indicative of –, used by Plato and Aristotle for changing the form of a thing (from , after, and , form or habit, like Latin habitus from and so different from as in Phil 2:7; Rom 12:2). For the idea of refashioning see Field, Notes, p. 169f. and Preisigke, Fachworter). Both Greek and Latin writers (Quintilian, Martial) used for a rhetorical artifice. Paul’s use of the word (in Paul only in N.T.) appears also further in 2Co 11:13-15 where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with and once with . In Php 3:21 the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos “for your sakes” ( ).

That in us ye may learn ( ). Final clause with and the second aorist active subjunctive of , to learn. As an object lesson in our cases ( ). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved.

Not to go beyond the things which are written ( ). It is difficult to reproduce the Greek idiom in English. The article is in the accusative case as the object of the verb (learn) and points at the words “ ,” apparently a proverb or rule, and elliptical in form with no principal verb expressed with , whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul’s ellipses as in 2Thess 2:3; 1Cor 1:26; 1Cor 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1Cor 1:19; 1Cor 1:31; 1Cor 3:19; 1Cor 3:20.

That ye be not puffed up ( ). Sub-final use of (second use in this sentence) with notion of result. It is not certain whether (late verb form like , , to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with like in Ga 4:17 (cf. in 1Jo 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. is from (nature) and so meant to make natural, but it is used by Paul just like or (from , a pair of bellows), a vivid picture of self-conceit.

One for the one against the other ( ). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” () the one and “against” (, down on, the genitive case) the other ( , not merely another or a second, but the different sort, ).

Fuente: Robertson’s Word Pictures in the New Testament

I have in a figure transferred [] . From meta, denoting exchange, and schma outward fashion. Here the fashion in which Paul expresses himself. See on transfigured, Mt 17:2.

Not to go beyond the things which are written [ ] . Lit. (that ye might learn) the not beyond what stands written. The article the introduces a proverbial expression. The impersonal it is written is commonly used of Old – Testament references.

Be puffed up [] . Used only by Paul in Corinthians and Colossians. From fusa a pair of bellows.

Fuente: Vincent’s Word Studies in the New Testament

1) “And these things brethren.” (tauta de, adelphoi) “these things moreover brethren” – things concerning personal opinions about people and. God’s concept of them and their actions.

2) I have in a figure.” (Greek meteschematisa) “I adapted or applied” in a figure or schematic manner.

3) “Transferred to myself and to Apollos for your sakes.” (Greek eis emauton kai apollon di humas) “unto myself and Apollos because of you” – because of their quarreling and contention over these missionary laborers, 1Co 1:12; 1Co 3:3-6.

4) “That ye might learn in us.” (Greek hina en hemin mathete) “in order that among us you all may learn.” In ministers of God, there exist, both virtue and imperfections. Ministers (pastors) are at their best still men – imperfect, tempted to evil, not worthy of causing church strife, 1Jn 1:8-9.

5) “Not to think of men above that which is written.” (to me huper ha gegraptai) “not (to think of men) above what things have been written.” Moses, David, Peter and Paul, like Abraham, Isaac, and Jacob were all men chosen and called of God, yet not to be objects of glorying, 1Co 3:21; Php_3:3-4.

6) “That no one of you be puffed up.” (hina) “in order that or for the purpose that” one among you should not be puffed up or hissing like a serpent at another in (the church) over the greatest preacher.

7) “For one against another.” (kata tou heterou) “against another of you” It appears that certain carnal church members in Corinth were calling other church members “outrageous heretics of another order”. Against such Paul chided the inter-party church wrangling and contention, Tit 3:9; Pro 13:10; Pro 17:14; Pro 22:10.

Fuente: Garner-Howes Baptist Commentary

6. I have in a figure transferred. Hence we may infer, that it was not those who were attached to Paul that gave rise to parties, as they, assuredly, had not. been so instructed, but those who had through ambition given themselves up to vain teachers. (225) But as he could more freely and less invidiously bring forward his own name, and that of his brethren, he preferred to point out in his own person the fault that existed in others. At the same time, he strikes a severe blow at the originators of the parties, and points his finger to the sources from which this deadly divorce took its rise. For he shows them, that if they had been satisfied with good teachers, they would have been exempted from this evil. (226)

That is us. Some manuscripts have it “that in you. ” Both readings suit well, and their is no difference of meaning; for what Paul intends is this — “I have, for the sake of example, transferred these things to myself and Apollos, in order that you may transfer this example to yourselves.” “ Learn then in us, ” that is, “in that example which I have placed before you in our person as in a mirror;” or, “ Learn in you, ” that is, “apply this example to yourselves.” But what does he wish them to learn ? That no one be puffed up for his own teacher against another, that is, that they be not lifted up with pride on account of their teachers, and do not abuse their names for the purpose of forming parties, and rending the Church asunder. Observe, too, that pride or haughtiness is the cause and commencement of all contentions, when every one, assuming to himself more than he is entitled to do, is eager to have others in subjection to him.

The clause above what is written may be explained in two ways — either as referring to Paul’s writings, or to the proofs from Scripture which he has brought forward. As this, however, is a matter of small moment, my readers may be left at liberty to take whichever they may prefer.

(225) “ A ces docteurs pieins d’ostentation;” — “To those teachers, full of ostentation.”

(226) “ S’ils se contentent de bons et fideles docteurs, ils seront hors de danger d’vn tel mal;” — “If they had contented themselves with good and faithful teachers, they would have been beyond the risk of such an evil.”

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

1Co. 4:6.From 1Co. 3:5 he has discussed what applied to all the factions and their leaders, and even more to the others than to the so-called Pauline and Apollonian factions, in connection with himself and Apollos alone. For their sakes he has done so, to avoid arousing personal feeling or giving avoidable pain, content if, in himself and Apollos as sample cases, the question might be more calmly discussed and its conclusion more dispassionately arrived at. And the one lesson emerging from the discussion is, Not to think of themselves, or of teachers they were tempted to idolise, without taking account of what is written in such Scriptures as, e.g., he had quoted in 1Co. 1:19; 1Co. 1:31, 1Co. 3:19; and therefore not to be, in any overweening conceit of themselves or their own judgment, such strong partisans for one teacher as against another teacher. Puffed up.1Co. 4:18-19; 1Co. 5:2; 1Co. 8:1; 1Co. 13:4.

1Co. 4:7.Transition to the self-esteem which really underlay their party zeal for this or that leader. Who?Certainly not yourself, nor the man to whom you attach yourself.

1Co. 4:8.Note the tenses in Sharplynot bitterly, but sadlyironical. As if the Masters judgment (1Co. 4:4) were over, the rewards distributed, and they were already on their thrones (Luk. 22:29-30; Rev. 3:21; Rev. 1:6; Rev. 5:10). Apart from Paul and Apollos! And yet to them, if to anybody, the Corinthian Church owed its very existence (1Co. 3:6). Would that the day for your thrones had really come! We should then be on our thrones too, and all this weary life of labour, suffering, obloquy, would be done with! But it is not done with yet!

1Co. 4:9.The last batch of criminals doomed (say) to the lions, kept back as the climax of the show in the amphitheatre, where the Corinthians sit in comfort and royal state as spectators. As to the angel spectators, see Eph. 3:10. The whole story of Gods revelation in Christ had been through the ages unfolding itself before the eagerly interested gaze of the watching, studying principalities and powers in heavenly places. Pauls career was a small incident in the history which was being wrought out under their eyes; and they studied him and his fortunes, like everything else, with closest attention. [Like his Master, he was seen of angels. Cf. set forth, Rom. 3:25, as if uplifted and exhibited upon the cross, appointed to death, to the gaze of heaven, and earth, and (perhaps) hell.] Apostles.Whole reference is so vague, whilst mainly starting from himself and his career, that this does not necessarily include Apollos, or make him an apostle. Paul is numbering himself with the eleven apostles. (See also 1Co. 9:1.)

1Co. 4:10.Note the ascending climax. All ironical, except that perhaps Ye are wise in Christ may not only be You think you are, but also You really are; and do not forget that you owe that indirectly to us who by the derided message of the Crosssuch folly!led you to Christ. (The folly, 1Co. 1:18; 1Co. 1:21; 1Co. 1:23; 1Co. 2:1-5. Their very real wisdom, 1Co. 1:5.)

1Co. 4:11. This present hour.Paul in Ephesus was still sustaining himself by manual labour (Act. 20:33-34), which often left him (as it did in Corinth, 2Co. 11:9) in real want. We.True of apostles in general. Yet these, and Paul pre-eminently, were, of all men then living, of greatest worth to and importance for the worlds interests and life. They were the little lump of leaven with which God was revolutionising the world! What a picture of Apostolic life is suggested! Naked.Insufficiently clad (cf. 2Ti. 4:13). Buffeted.His Master was, literally (Mat. 26:67); perhaps he himself may have been (2Co. 11:7-12 [1Pe. 2:20; 2Co. 12:7]). No dwelling-place.Partakers with Christ again (Mat. 8:20), and with the Old Testament saints (Heb. 11:37). A peculiar grief in the ancient world (Stanley).

1Co. 4:12.We use only the Christian weapons of resistance (Mat. 5:44; Luk. 6:27). Pauls is the earliest instance of such language being used (Stanley).

1Co. 4:13. Entreat.Usually men who have been in the wrong do this, and who deprecate punishment. Or perhaps, more generally, We give good words back in exchange for calumny. Offscouring.E.g. Act. 22:22. [So they cried of his Lord, Away with Him!] Not only did Israel cast him out, but the very Corinthians seemed to have less than no esteem for him; and the world outside, of course, counted him as vile and offensive. There seems to be some evidence that at Athens human sacrifices were cast into the sea as offerings to Neptune, with the words, Be thou our offscouring [the same word as the second here]; as procuring salvation or redemption in times of famine or plague.

HOMILETIC ANALYSIS.1Co. 4:6-13

Kings; Real and False.

I. Where to look for the true kings.How it strikes a stranger used to be the title of a pleasant bit of thinly veiled satire on many of the commonest facts and customs of our daily life, familiarity with which has dulled in us the perception of their absurdity or their unrighteousness. Had one of the principalities and powers from the heavenly places been told off, in the days of our Epistle, to guide through the Roman world a stranger from some other planet, and had been asked to show his planetary charge the men of that age who were destined to stand forth in all future ages as its greatest, and to leave their work most deeply on the centuries after Christ, he would have conducted him to no philosophers or statesmen, but to a scattered dozen or so of Galilean country-people, who were beginning to be distinguished in their own obscure circle of friends as the apostles! Find me, let me see, says the visitant from the distant sphere, the greatest man of the time, the man who will be seen by-and-by to count for most in the story of your race, the man whose influence and example and teaching are going to live and grow and govern your worlds life after he is gone. Where is the king of the world? Certainly not within any then recent, or any then coming years, upon the throne of the Csars. The Stoics said more worthily, The wise man is king; but could hardly just then have found our inquirer a wise man of the first rank. As the verdict of the ages has pronounced, as the eliminating process of the oblivion of history has left names emergent from the general obscurity and forgetfulness of the remote past, our visitor would have needed conducting to a humble lodging in the city of Ephesus, to see a by no means striking-looking Jew sitting at work, with roughened, dirty hands, making goat-hair tent-cloth; perhaps, as he does so, dictating a letter to a friendly amanuensis who sits beside him, taking down from his lips, in only moderately good Greek, thoughts which are often sadly broken in their grammatical expressionsentences which, what with the pauses to allow for the writing down and with the impetuousness of the thinkers heart, not seldom get very disjointed in their logical form. Or they might happen to find him on the Jewish Sabbath, a private person in some synagogue, taking what opportunity he can get of discussing the story and the claims of one Jesus of Nazareth, to whom he seems greatly devoted. And he has a strangely unroyal story of persecution from his own friends and countrymen, of repeated scourgings from Roman lictor and Jewish synagogue officers, of shipwrecks and hunger and cold, and want of necessary clothing. Yet that mans name is going to stand forth as the foremost name of the age, as the most influential ruler of the thoughts and morals and activities and destinies of that and all after-ages. Our visitor might well wonder at the topsy-turveydom of the world where such things can be; where the kings are fools and weak, despised, hungry, naked, buffeted the refuse of the world, and where the puffed-up Corinthians, full of nothing but self-esteem, are kings and judges, forsooth, of apostles; where the world knows nothing of its greatest man. [

1. A commonplace of the cynical moralist in all ages. The age is past, the men are dead, before the sorting-out process of history relegates to their real obscurity many who lived loudest to the public ear and most obtrusive to the public eye in their own generation, and leaves the really great and strong and good and helpful to stand forth, like the temples of some ancient city amidst the wreck of the common buildings or the waste from which the very traces of other slighter edifices have disappeared.
2. The men of thought are really the kings of the race. Man is, in the last analysis of things, ruled by Mind; and, still more, by Mind plus Character. The royalty of Mind apart from principle has indeed the golden head, but the feet are of clay, and it cannot permanently stand the shocks and tests of time.

3. Paul would have saidand it is after all the TruthJesus Christ is King; I am only king in Him. And if in the year 27 A.D. our visitor from some other sphere had sought for the Man, the Name, the Ruler of the world, he must indeed have seen a Tiberius on the Imperial throne, the absolute ruler of the lives of millions of men, a monster of cruelty and vice, surfeited to utter nausea with the banquet of his own vicious pleasures, but must have turned away from him to far-away Juda, to a desolate district amongst its most rugged mountain region, to find a peasant Carpenter, alone, hungry, tempted to help Himself to miraculous bread, seeing that His Father in heaven seemed to have left Him in a wilderness to starve. And yet earlier, though Magi from the East aimed more nearly true, when they sought the King, not in Rome or Athens, but in Jerusalem, yet even they missed the mark. The King was a Babe in a manger in a village khan in Bethlehem. And later they would have found Him on a cross.

4. The law of disturbed, topsy-turveyed order holds good of the King, and of His apostles, and of His people. The meek are the heirs of the earth (Mat. 5:5). The world is out of joint. The Problem of Evil faces us, sooner or later, in every path of thought and inquiry we pursue, no matter what direction we take. For God hath appointed (1Co. 4:9).

5. One thing, then, and one only, is clear: that Paul, or any other servant of God, should, and can afford to, go simply, directly forward day by day, doing duty, doing right, speaking all the message of God which is given him, bearing to be called a fool and weak, to be buffeted whilst he only entreats, to be persecuted etc. (as 1Co. 4:10-13), and leaving all question of the effect of his life, and of the estimate man forms of him (1Co. 4:3 above), and of the rank he will by-and-by take before God and man. It will take care of itself. God will take care of it and of him. Once Paul stood at the bar of Felix. Soon after, Felix sat trembling before the arraignment of the man of conscience (Act. 24:16-25). And which to-day does all the world count the greater, nobler man? But meanwhile:]

II. What a royal life! (1Co. 4:10-13).

1. The greatest man of the time is the filth and offscouring of the world! The Worldand even the Church of Corinthare holding continually their day of judgment (1Co. 4:3). And, as though in petty mimicry of that greater Day the sequel of whose sentence shall be that out of the kingdom of the Son of Man shall be gathered all things that offend (Mat. 13:41), they are sweeping out into the Gehenna of their condemnation and rejection Paul and his fellow-apostles.

2. Yet the kings, Gods true kings, do come to their kingdom (1Co. 4:8). Their Lord has received His throne. He was cast out and rejected as though He had been the off-scouring of all kings. But His vindication and glory have come. And it is the pledge and foretaste of their vindication and glory and enthronement in the day when the righteous shine forth as the sun in the kingdom of their Father (Mat. 13:43). When their Lord comes in His glory, they come into theirs.

3. A royal life! Why, it is hardly the life of common, peaceable, happy citizens! Rather call it the death-in-life of gladiators or criminals. Year after year it is one battle with forces and men, wholly evil, before which it seems certain they must succumb. [Yet they conquer by dying; as did their Lord. It is finished! is the cry of a Conqueror. Every one that falleth on this stone shall be broken. Let the hard-pressed, persecuted Christian be patient. The victory is with the dying ones of the amphitheatre. How often has a dying Stephen pricked deeply the conscience of a Paul! And not only are the angels looking on. The Lord Himself is amongst the deeply interested spectators.] The worlds kings are in the arena, gazed at, scoffed at, buffeted, slain. But one touch transforms it all! God has appointed it, has thus exhibited them in the worlds great amphitheatre; and as they fall one after another, by the sword, the cross, the scourge, the fire, they cry, dying, It is for Christs sake!

III. We apostles, doomed to die, salute you! Who are these human spectators whom the Apostolic band salutes from the arena? Those who sit complacently there criticising this Paul so confidently, as good judges might appraise the points of a good gladiator or a criminal down there in the sand; setting up, playing off one against another, of the dying band exhibited there; with lofty superiority of wisdom and strength shouting at them their taunts of Weak! and Fools! Who are these who are so full of knowledge that a Paul can teach them nothing more? Such judges of an apostle that they can weigh up and measure off and ticket with the exact bulk and size and value they have determined, a Paul, or a Cephas, or an Apollos? Why, one would think that they were full and needed hardly any more of God and His bounty; or, at least, that the Judgment was indeed over, and that they had already entered into the glory and the triumph of the Kingdom of God, in its eternal and supreme form! These sit and talk and judge like kings! Yet every rag of their royal robe of wisdom and strength and Christian standing they owe to another. What is their own? And how nearly all do they, under Christ, owe to those very men, Paul and Apollos! To whom, moreover, do they owe it that there ever came a Paul into their city to bring the glad tidings of the King and the Kingdom? The premier Church in European Christianity? Perhaps; but if they sit upon the spectators benches, in quasi-royal state, whilst apostles struggle and suffer and die down below, observed of angels and scorned of men, who seated them there? Yes, one thing is their own. God who, mediately or immediately, gave them all besides, never gave them the self-conceit which puffs them up. And, little as they suspect it, their inflated notion of their ability to judge between teacher and teacher, and their overweening, swelling self-centering of thought, make them the easy, willing bondmen of any party leader who will flatter their judgment and say Yes to their opinions. These inflated, windbag kings of Corinth are really subjects after all; but they have made their own yoke, and, in the vain wisdom of their foolish heart, have chosen their party-leaders for their lords. The servant of his own vain, darkened heart (Rom. 1:21) readily becomes the servant of man (1Co. 7:23). If only a man may be honoured and flattered in the choosing of his own tyrant, he will wear any yoke. The sham king easily becomes the real slave! [Much of the revolt of unbelief against orthodoxy means only a change of masters. Free-thought is often entirely under the yoke of great names. Much in the same way as some nations have thrown off the yoke of an ancient, native dynasty of kings, only to put themselves under the yoke of a dictator or a despot, perhaps an alien. But then it is something to have chosen your own despot and your own bondage! Heresy originally meant only choice; but moral conditions and evil so constantly mingle with and colour and direct choice, that the evil connotation early attached itself to the word (beginning to appear even in Tit. 3:10). There are schools of unbelief as well as of belief, where learners obediently take in the masters principles. Self-will doubts on authority as certainly as many Christians must needs believe on authority.]

[NOTE on 1Co. 4:13.Readers of this Commentary, on both sides of the Atlantic, who are interested in the Evangelical Revival in England in the eighteenth century, may find an apposite and helpful parallel to this verse in the following words of a prominent helper of John Wesley in the early days of the movement: There was law for us, but we could not find a magistrate who had courage or honesty enough to put it in force. [No Gallio to drive the persecutors from the judgment seat.] Men of all ranks used their power and influence to stop the blessed work of God. They spoke all manner of evil against the work and the instruments employed therein. They dispensed with two or three awakened clergymen tolerably well; these were regularly ordained, men of learning, gentlemen, and divines; but to see a ploughman or an honest mechanic stand out to preach the Gospel, it was insufferable. Hell was roused from beneath. Layman and ecclesiastic joined heart and hand to suppress these pestilent fellows; not with acts of kindness, Scripture, or reason, but with invectives and lies. Dirt, rotten eggs, brickbats, stones, cudgelsthese were Satans arguments in vindication of his own cause. It was the common cry in town and country: Press them for soldiers, send them on board a man of war, transport them, beat them, stone them, send them to prison, or knock out their brains, and despatch them at once, for there is no law for them. (Christopher Hopper, Lives of Early Methodist Preachers, i. 191 sq.). The early history of the Friends in England abounds in many parallel stories of sufferings. In fact, such persecution is the opprobrium of no one Church, nor of The Church in any true sense. The persecutors may in name be Christians, but it is the work of the evil heart in man, in every age and Church, expressing in the like violence its hatred of good. Paul should be pictured, not as a prince-apostle, but as a working, tent-maker evangelist, and a Jew to boot; often roughly handled; and always, by the educated and high-placed of his day, when they happened to hear of such an obscure person, taken at the worlds valuation of an early Methodist lay evangelist or a Quaker preacher.]

APPENDED NOTES

1Co. 4:11 sqq. Since it was by preaching and teaching that Paul laid the foundation of the Church of Corinth, the builders must be different kinds of teachers. Since the matter taught is the material the teacher uses, this must be the gold, silver, wood, straw, etc. The results produced by the teacher in the hearts and lives of his hearer are the building he erects. He may produce good results which will last for ever and be to him an eternal joy and glory. Since these results are altogether the work of God, and are revealed in their grandeur only in the great day, they are a reward given by God in that day for work done on earth. But a teacher may produce results which now appear great and substantial, but which will then be found utterly worthless. He may gather round him a large number of hearers, may interest them, and teach them much that is elegant and for this life useful, and yet fail to produce in or through them results which will abide for ever. If so, the great day will destroy his work and proclaim its worthlessness. But he may be said to build upon the one foundation, Jesus Christ. For he is a professed Christian teacher, and people go to hear him as such. He may be a sincere, though mistaken Christian believer, and therefore be himself saved. But his work, as a teacher, is a failure. Now the permanence of a teachers work depends upon the matter taught. The soul-saving truths of the Gospel enter into mens hearts and lives, and produce abiding results. All other teaching will produce only temporary results. We understand, therefore, by the wood and straw whatever teaching does not impart or nourish spiritual life. The three terms suggest the various kinds of such teaching. It may be clever or foolish, new or old, true or false; but not subversive of the foundation, or it would come under the severer censure of 1Co. 4:16 sq. We have Christian examples in many of the trifling and speculative discussions which have been frequent in all ages. We also learn that even of the teaching which produces abiding results there are different degrees of worth; in proportion, no doubt, to the fulness and purity with which the teaching of Christ is reproduced. In both cases the results are the results, lasting or transitory, produced in the hearers hearts by the use of these materials; results which are in some sense a standing embodiment of the teaching.Dr. Beet.

By Fire.

1. It may be homiletically useful to cast into orderly shape the Bible use of Fire. Needless to say that the Bible is not pledged to any such unscientific piece of obsolete antiquity as that Fire is an Elementone of four. It is content to take the visible fact, and its palpable effects, as a serviceable illustration, apprehended readily by the child or the heathen, and perfectly good as an illustration, whatever be the scientific revision of our knowledge of the state of the case. For teaching purposes Fire is Heat and, still more, Flame. Flame is now understood to be gas so highly heated as to become in some degree luminous, and generally made more luminous by being loaded with incandescent particles, whether of carbon or other matter. That is nothing new to the Divine Author of Scripture and of Nature; nor was it unworthy of Him, or untrue, that what was to be the popularly apprehensible phenomenon should in the original planning of Nature be so adjusted and adapted as to lend itself well to teach moral truth. Indeed, the devout students of Nature find that both the superficial, phenomenal facts and the deep scientific laws are alike parabolic and didactic Nature is full of man, and of truth which man wants. Creation is didactic. Creation is redemptive.

2. A convenient starting-point is Heb. 12:29 : Our God is a consuming fire. Closely connected with God is Light. The difference is here: Light is what God is in Himself; fire what He is in relation to (sinful) mankind. Hence frequently the chosen symbol of His self-manifestation,: the Bush, Exo. 3:2; the Pillar, Exo. 40:38; Tongues of Pentecost, Act. 2:3; Sinai, Exo. 19:8; Exo. 24:17; Deu. 4:36; Vision of Gods glory, Eze. 1:4; Exo. 24:9-11 (N.B. Nadab and Abihu), Dan. 7:9; Rev. 4:2. In Isa. 4:5 we have three manifesting symbols of God combinedlight, radiant splendour, burning fire. Still more frequently the accompaniment of His self-manifestation: e.g. After the earthquake a fire, 1Ki. 19:12; fire goeth before Him, Psa. 97:8. Loosely connected with all this are the fiery Chariot and Horses sent for Elijah, 2Ki. 2:11; fiery Chariots round about Elisha, 2Ki. 6:17. This last and the Pillar over Israel, or the Shekinah in its midst, are gathered up in Zec. 2:5.

3. Hence when He accepted, took, ate, appropriated, a sacrifice, it was by a fiery manifestation. E.g. at the Ordination of Aaron and the Inauguration of the priestly system and ritual, Lev. 9:24. So at the Dedication of Solomons Temple, 2Ch. 7:1-3. And in less important instances: Carmel, 1 Kings 18; on Araunahs threshing floor, 1Ch. 21:26; Gideons sacrifice, Jdg. 6:21. The Burnt Offering, as distinguished from the Sin and Peace Offerings, and as symbol of an entire surrender on mans part and an entire appropriation on Gods part, was (as its name says) burnt with fire. And this links on the foregoing to the twofold employment of the symbol as exhibiting the active relation of a Holy God to sinful man.

4. All that could, so to say, be volatilised went up purified and in perfect acceptance; all that was gross and earthly was left behind, to be cast out. Hence, Baptized with fire, Mat. 3:11; Mal. 3:2 brings out the action of the refiners fire upon metals. So Isa. 4:4, Purged Jerusalem by the Spirit of Judgment and the Spirit of Burning; in that day, primarily the return of a purified remnant from Babylon, then the setting up of a Christian Zion, perhaps, by-and-by, a restored and purified Israel once more. Isa. 30:23, and more remotely still Isa. 29:6, perhaps may better come in later on. The same Holiness which is purifying to the man who desires to be purified, burns as a consuming fire against sin and the sinner who will not be parted from his sin. Hence fire frequently sets forth the holy, active antagonism to evil and evil men, in defence of His people. Isa. 30:27, His tongue a devouring fire; lips full of indignation. Fury like a fire, Jer. 4:4 (against unfaithful Judah and Jerusalem), Jer. 21:2. So it proved, Lam. 3:3. So against the heathen and Iduma, Eze. 36:5; against Gog, Eze. 38:18-19. [Psa. 83:14; Psa. 140:10; Eze. 24:9; Amo. 5:6.] God and His people are so identified that they become a fire too, Oba. 1:18; Zec. 12:6. So in Isa. 30:27-33 we have it again. Fire purging the faithful from the unfaithful, sifting the nations, then burning up the pile of Tophet. [But the King may (as Talmud) be the Eternal King, and Tophet the burning-place outside the purified, ideal Jerusalem, where all the refuse is to be cast (Mat. 13:50).] Certainly the twofold action is seen in Isa. 31:9, Fire in Zion; furnace in Jerusalem; Isa. 33:14. As the Assyrian invasion approached, and the denunciations of holy wrath against sinners in and enemies of Zion, sinners in Zion are afraid. Who can dwell with devouring fire? cry they, with everlasting burnings? i.e. with a God whose holy antagonism to sin never relaxes, never spares, never ends. 1Co. 4:15 is the answer. But the principle is here which has occasioned and justified a very frequent use made of this text. Gods fierce, fiery antagonism to sin cannot cease unless sin ceasemust last everlastingly if sinners live on everlastingly sinners still. Same connection appears in Nah. 1:6. Indeed, the whole cycle of events connected with the Assyrian invasion seems the foundation of much Bible language concerning the punishment of wicked. Not only such as Psa. 46:9 (usually [not in Speaker] connected with these events), but Isa. 9:5, bring up the fires with which the dead bodies and the wreck of the host were cleared away (1Co. 9:5 = no fighting, no blood, but simply burning of the litter and refuse and the dead), with, by the usual analogy, a future fulfilment. Isa. 66:24 (foundation of Mar. 9:44-46 [cf. Stier, Words of L. J., i. 156]; rather the figure of a holy Jerusalem with its Gehenna, its burning-place for all the refuse of the city [Mat. 13:50]); here also the fires on the battle-field after Sennacheribs defeat are evidently in the mind of the writer. The battle-field is one vast Gehinnom outside the city walls.

5. Many actual examples of Gods vengeance in which fire is the agent of punishment. N.B. these are all examples of sins very directly against His holiness and unique position and claims. Nadab and Abihu, Lev. 10:2; Taberah, Num. 11:2; Achan, Jos. 7:25; Korah, Num. 16:35; Elijah and the captains, 2Ki. 1:10 (unless, indeed, this be, first and chiefly, Gods manifestation of Himself, appealing both to Elijah and to the witnesses and hearers of the event). Above all Sodom, Gen. 19:24; referred to in Luk. 17:29; and at least shaping the language of Psa. 11:6; Eze. 38:22; Rev. 21:18. [Imagery of Mal. 4:1-2 is anticipated by Gen. 19:24; Gen. 19:23.]

6. So, coming to the New Testament, we find three great cycles of type: (a) Sodom, (b) Gehinnom, (c) Assyrian invasion.

NEW TESTAMENT

1. General.Gods vengeance against sin is fiery, Mat. 3:10 (? primarily the Jewish nation), Tree hewn down and cast into the fire; Heb. 6:8, the doom of the persistently barren ground. Also of individuals, Mat. 7:19; Luk. 3:9; Heb. 10:27, Judgment and fiery indignation; 2 These. 1Co. 1:8, In flaming fire taking vengeance.

2. Gods holiness is testing.1Co. 3:13 [though there is here very little of all this typology; hardly more than the commonly observed action of fire]; 2Pe. 3:7 (Luk. 12:49-52 is connected).

3. Sodom.Jud. 1:7, Suffering the vengeance of eternal fire. Rev. 19:20; Rev. 20:10, Lake of fire and brimstone, where the Beast and the False Prophet are [Rev. 18:9, Babylon; cf. Abraham beholding the ascending smoke of Sodom]; the Devil; Gog and Magog deceived by him (obvious ref. to Eze. 38:22); who-soever not found written in the book of life. Rev. 14:10, worshippers of the beast and his image, who have received his mark.

4. Gehenna.Mat. 18:9, Worm dieth not, etc.; Mar. 9:44-46, referring to Isaiah 66. Furnace of fire, Mat. 13:42; Mat. 13:50, where the latter verse, having nothing in the parable connected with it to suggest itthe fish are cast into the watershows that the phrase had become, or was now first made by Christ, a customary equivalent for the doom of the wicked.

5. The battle-field.Linked with Mark 9, as above, but originating the phrase everlasting burnings. In Mat. 25:41; figure (almost?) lost. So completely the revelation of the future that we must say: Whatever be the nature of the punishment of a lost, embodied spirit, if we might ask him what he suffered, he would say, Fire, as the only earthly analogy available.

6. Mar. 9:47. A difficult verse. Every man shallmustcome into contact with the holiness of God. Will a man let it (Him) burn away all impurity, and himself thus become a sacrifice salted with grace, and so accepted? Or, refusing this, will he simply meet and feel the fire which never burns itself out?

1Co. 4:16-17. There were Hebrew converts in Corinth, and such would easily catch St. Pauls allusion to the national Temple. This national Temple in the Apostles mind clearly enlarges and transfigures itself into a Temple spiritual. This living Temple of the Catholic Church is one Temple; it is one, yet elastic; it grows and expands, associating to itself and assimilating, so to speak, many lateral chapels. It is, in fact, an organic unity of several organs, each it itself a unity; it is, in brief, a unity of many contained unities. Each several Church, therefore, of the Catholic Church is the Catholic Church in miniature, so that of the whole all the several parts are themselves wholes; each branch of the Tree is a tree planted in Christ.Evans, in Speaker.

SEPARATE HOMILIES

1Co. 4:7. Human Differences; their Origin and Design.

I. Some modern scientific thought is tending to an over-emphatic assertion of the principle of Pauls appeal. According to it, there is nothingnot even consciencewhich is not simply the special and most recent result in the individual of processes, or of a conflict of processes, and, so to speak, of interests, acting and interacting and reacting through long ages and issuing in man. Thinking, willing, desiring, even the moral judgmentsall are the necessary and quasi-mechanical outcome of the unbrokenly continuous past of mans natural antecedents. Nothing is his own; he has so utterly received everything he has and is, that nothing is ever really begun de novo in his life; nothing is ever in any real sense originated within the man himself; there is no true independence, nor creative power in the will, no freedom. The natural heart over-does its protest, and in the opposite direction would tend to claim everything, except of course the obviously derived physical part of manhood and some features and degrees of capacity and inclination which are part of the original draught of that character in which plainly the individual has no choice. Man feels that he is not the mere creature of, at any rate, his present-day and personal environment. He is made by circumstances, but he is the master of circumstances; indeed, he is often first, and intentionally, the maker of the circumstances and conditions which then make him. He will not believe that it is only an illusion when he seems to find an independent power of origination and creation in his will. The man made by self-help is apt indeed to be so much his ideal; any help from the outside, and above all from God, is so apt to be, to all intents and purposes, out of his calculations and thanks; that he is his own maker, his own god. The little street Arab, in the mission school belonging to a London chapel, whose minister gave me the fact, refused point-blank to say, Give us this day our daily bread. I shant ask nobody; I can get my own bread (H. J. F., from W. J. H.). He is typical of the natural heart. The Corinthian heart is rich, is full, and reigns royally, not only without Paul, but without God. It is the danger of wealth; of high intellectual endowment, conscious of its own nobility of powers and exulting in every conquest of a new field; of all strong character, which cannot help but know its own force, finding its judgment sound, its business instincts sure and correct, other mens will obedient and plastic before its volitions. Our lips are our own; who is Lord over us? (Psa. 12:4) is no abnormal or isolated independence. It is the very antithesis of the little child, in his readiness to believe and to do what he is told, and in his simple and natural and acknowledged dependence upon father for all he has and wants. But because it is so hard for the manthe manlier the harderto show himself the man amongst men (1Ki. 2:2) and to be notwithstanding only a little child before God, it is therefore reputed easier for women and children to be religious than for men to be. Mans nobility, his Godlikeness, is his snare. He tends to deny any higher, any God, but himself. Paul appeals to such: What hast thou that thou didst not receive? etc.

II.

1. Natural character and constitution.From my parents? Yes. From my physical tempering together and make? Yes. But all these only spell: G-O-D. To a Christian man of science what is or may be proved of (popularly so-called) Evolution is only so much more ascertained detail about the method of God in creation, the processes and instrumentalities He has employed. We are continually putting more and more numerous links into the chain of physical antecedents and consequents which links the will of God to the finished product; we find links almost innumerable where our fathers neither knew nor suspected any. But to the Christian thinker the chain still begins at God, and God is still as really in every link as when they were fewer. Our fathers believed God in immediate and direct contact with the created thing. If we are to be compelled to interpose a complex physical process between the Creator and, e.g., the finished individual man, yet He will be as really the Creator as ever. [The little child says, God made me. The parent, or the physician, or the modern physiologist, armed with all microscopic and other implements of the minutest observation and research, if he be a Christian, still says as simply as the little child, God made me; although, where the ignorance of the child or the uninstructed adult knows and dreams of nothing, he has watched a curious and highly complex physical process. To reconcile all that may emerge as proved fact in the evolutionary sketch of the history of creation, with a belief in a personal Creator, is only the God made me example on a larger scale.] Tell me what your natural constitution is, what your inherited mental characteristics are. Tell me how the most recent scientific men settle questions of heredity and the like. I say God made you all that, and just that and no other sort of man. They are only ascertaining and exhibiting better than could ever be done before how He made you. You have nothing but what He put into you: your capacities and faculties are His gifts. But I have worked hard for my bit of money; I was up whilst other lazy people were lying in bed; I kept my eyes open, whilst other men were dreaming and let the chances slip, or never saw chances which I seized. And so on. True; and much of itall the patient industry, the ungrudging labour, the diligent cultivation of natural powers, the honest thrift that watched every pennyall these and more are credit to the successful man. But remember that the original force of sense and business sagacity, the robust physical basis which made all this successful activity possible, where so many others were handicapped by sickness or other physical disability, are in the last analysis of all thought, God. He gave these as your capital, and in a score of ways He might have spoiled your returns from it, if He had pleased. Thou receivedst.

2. The original surroundings and home.No man chooses his own parents or birthplace, important factors as these are in all his after-career. Chance! is meaningless; it is no account of the matter at all; it is only a way of avoiding giving an account of it. It is only the baffled mind making its escape from the problem, covering its retreatcuttle-fish fashionwith a dense wordy cloud. The sovereignty of God in election had in it this much of truth, evident in both Scripture and experience, that a thousand circumstances and conditions of life, all of which had some connection with, and influence upon, a mans final salvation, nearly or more remotely, were beyond his control, and from the first were settled, quite outside his own choice. Whether he should see the light in a heathen or in a Christian land, for example, is in vitally close connection with the question of a mans ultimate salvation, and, meanwhile, with his degree of moral responsibility, his standing and career and the influence of his life; this and numberless other elements in the case are ordered by rules which lie quite out of our sight, and are ordered by God. Election doctrine did not take sufficient account of a grace which held every man accountable for only the light and advantages he actually enjoyed, and which, on the other hand, made it possible for a man to be saved in any circumstances and with even a very limited measure of light. But, plainly, these things men received. Men should be thankful for, not vulgarly or proudly boastful of, the social advantages of birth and station. These are no mean elements, when consecrated, in conspicuous success for God. The gentleman born, or the man of inherited wealth, is so much the more debtor to God to use these for the glory of Him who gave them, apart from all choice or merit in their possessor.

3. All natural goodness is grace, the gift of God.All points of natural beauty of characterunselfishness, generosity, truthfulness; and, much more, all early tenderness of conscience, all early disposition towards good and towards God; such early goodness as makes some say, They were naturally religious from their childhood,all are of God. The natural is all grace; the preliminary gift of the Holy Spirit. Man received it. [The old theologians who drew stern pictures of human nature in its total depravity and its utter ruin and its entireness of evil, were dealing rather with a necessary conception of clear theological thought than with actual human nature. It was needful to state, as precisely and exactly as Scripture language, interpreted and verified by observation and experiencethese being in their turn lighted up and explained by Scripture statementswould make it possible and would require, what human nature would have been, and would be again, without the grace of God. And no man, who knows his own heart, can doubt that, if that grace were wholly withdrawn, and himself were simply left to temptation, there is no depth to which he might not sink, no length to which he might not depart from God. But the old sketch of human nature wanted its hard, true outlines softening, and the whole picture transfusing, with the glow and life and tenderness of the grace of God shown in Christ to every man. Mere human nature, wholly evil, unrelieved by grace, has never been anything but a theological conception. In fact, there is good in every man; very much, and very early, good in very many. But thou hast received it. It is not thyself, but God, not nature, but grace, even before any conversion, or the desire to be converted. Why dost thou glory? etc.

4. Never will right hearts fells this more deeply and wholly true than when they stand, saved, in heavens eternal security. All their crowns of holiness, happiness, earthly sainthood, heavenly service, all will be cast before Him who gave them all. There at last No flesh will glory in His presence!

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Butlers Comments

SECTION 2

Pompousness (1Co. 4:6-13)

6 I have applied all this to myself and Apollos for your benefit, brethren, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another. 7For who sees anything different in you? What have you that you did not receive? If then you received it, why do you boast as if it were not a gift?

8 Already you are filled! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 9For I think that God has exhibited us apostles as last of all, like men sentenced to death; because we have become a spectacle to the world, to angels and to men. 10We are fools for Christs sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute. 11To the present hour we hunger and thirst, we are ill-clad and buffeted and homeless, 12and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13when slandered, we try to conciliate; we have become, and are now, as the refuse of the world, the offscouring of all things.

1Co. 4:6-7 Egotistical: Paul had made it clear that Peter, Apollos, and he, had all received their stewardship to Christ by grace, not by merit. Paul insisted that whatever any apostle or leading teacher in the church might appear to be by the worlds standards, they were nothing more than servants seeking to be found faithful to their one Lord, He made it plain that no apostle or leader should be exalted above another. And all along he has been using himself and Apollos as an illustration. The Greek word translated applied is meteschematisa. It is the word from which we get the English word schematic, which means a sketch or a drawing. Meteschematisa means to transfer by way of a figure.

Paul made himself and Apollos an illustration for their benefit. The Greek phrase, di humas, means, for you, or, on account of you. . . . Notice also Paul continues to call them brethren even though they are thinking too highly of themselves and are puffed up. He has not written them off or expelled them from his fellowship. He will exert every effort, by every proper means possible, to benefit them.

The word live (as in the RSV) is not in the Greek text, and neither is the word think (as in the KJV). The literal reading from the Greek text would be, . . . that in us you may learn not above (or beyond) what has been written. . . . The phrase which follows shows that Paul is talking about both their thinking and their living. The Corinthian Christians are exhorted to learn by the example of humility and service practiced by Paul and Apollos toward one another and toward all other Christians. Paul and Apollos do not think of themselves or live toward one another in any way contrary to the scriptures (Gr. gegraptai, what is written). They are bound by the scriptures to be humble before God as much as anyone else. Paul had already quoted six Old Testament references about boasting (Psa. 33:10; Isa. 29:14; Jer. 9:24; Isa. 64:4; Isa. 65:17; Job. 5:13) and there are many more (Psa. 49:6; Psa. 94:4; Psa. 17:7; Pro. 27:1; Isa. 10:15). Jesus spoke much about humility and against arrogance and conceit, and it may be that Paul is referring to the gospel documents since there is evidence that some of them may have been in existence as early as 50 A.D. The Christian must not be guided in his attitude toward himself and toward others by personal feelings or by any human standard. His attitudes are under the control of the mind of Christ which is revealed in the Bible (and nowhere else).

Literally, the Greek text of verse six reads, . . . that not one over (or, beyond one you may be puffed up against the other. . . . The Greek word phusiousthe is translated puffed up and means, to blow up, to inflate, and is from the word phusa, bellows. It is used metaphorically in the New Testament of pride (cf. 1Co. 4:6; 1Co. 4:18-19; 1Co. 5:2; 1Co. 8:1; 1Co. 13:4; Col. 2:18). This does not mean we cannot feel closer to some co-workers than others. Paul had his Luke and his Timothy!

The apostle now asks a series of questions, with just a trace of sarcasm to arrest their attention, to bring them back to a realistic view of themselves. He asks first, Who sees anything different in you? The Greek phrase is tis gar see diakrinei and literally translated would read, For who makes you thoroughly separate or distinct? J. B. Phillips has captured the idea in his paraphrase, For who makes you different from somebody else? The Corinthian Christians may have had many different functionaries (cf. 1Co. 12:4 ff.), but they all had the same position or rank before Godthat was servant. Paul is implying that their attitude of superiority toward one another was born of presumptuous conceit. Even the fact that they had chosen one apostle over another to follow did not make them superior, for apostles themselves are only servants! Their conceit was perpetuating division which in turn was destroying the temple (church) of God.

The second question, What have you that you did not receive? shows why their feeling of superiority was presumptuous. Everything they had they received from God. Life, salvation, spiritual gifts, the apostolic word, the Spirit of Godnothing was meritedeverything was by grace (cf. 1Co. 1:26-31). All men everywhere need to be constantly reminded of this fact. Paul with the third question, If then you received (Gr. elabes) it, why do you boast as not having received (Gr. labon) it? There was simply nothing they could claim to have earned or originated themselvestherefore, they had no reason to boast. There was no need to elevate one apostle over another for they, too, had only what they received from God by grace.

1Co. 4:8-13 Exploitative: These Corinthian brethren had become so egocentric, they were exploiting apostles and teachers for their own selfish purposes. They were building (they thought) their own reputations and glory at the expense of the apostles, for their divisions and partyisms hurt the apostles and brought disrepute to the name of Christ and his church. But they did not care so long as they appeared to be wise in their selectivity and exclusivity. Paul seeks to correct this by admonishing them through sarcasm and irony. They must be brought to see themselves as they really arearrogant, exploitative, uncaring spiritual brats. It is a serious problem. It is destroying the church! Striking, impressive, attention-getting words must be used to solve the problem.

They considered themselves to have arrived at the goal of the Christian lifespiritual maturityby being wiser than others. They exalted one leader or one apostle over another, thereby arrogating to themselves the stature of spiritual giants. They thought they proved by their divisions that they alone knew which leader was the right one for the church. Each party or group believed they alone could make superior spiritual evaluations. Each group considered the other groups immature, unqualified, and unacceptable for fellowship in the Lord. Each group considered itself the ruling group (kings). The apostle vividly compares their pride, egotism and superiority with the actual life and reputation of an apostle. William Barclay illustrates:

When a Roman general won a great victory he was allowed to parade his victorious army through the streets of the city with all the trophies that he had won; the procession was called a Triumph. But at the end there came a little group of captives who were doomed to death; they were being taken to the arena to fight with the beasts and so to die. The Corinthians in their blatant pride were like the conquering general displaying the trophies of his prowess; the apostles were like the little group of captives doomed to die. To the Corinthians the Christian life meant flaunting their privileges and reckoning up their achievement; to Paul it meant humble service and a readiness to die for Christ.

The apostles never considered themselves kings. They knew there was only one KingJesus. Paul is reminding them all followers of Jesus are merely his bondslaves and servants. Paul proceeds to tell these Corinthians, glorying in having chosen certain apostles to follow, just where apostles are in the scheme of things (especially as viewed by the worldly-minded). First, apostles were made to be spectacles. The Greek word translated spectacle is theatron from which we get the English word theater. What Paul means is the apostles were made public spectacles of humiliation through what they suffered. The same Greek word theatron is used in Heb. 10:33 and translated publicly exposed. There it is describing the public abuse and affliction Jewish Christians had to suffer from the unconverted Jews. Paul suffered that kind of humiliation from Jew and Gentile alike (see the book of Acts; also 2Co. 11:21-33). The Jews called him an apostate and blasphemer; Greek philosophers called him a babbler and trouble-maker; governors called him mad. Paul had a reputation as a menace to society (Act. 17:6). Next, Paul says, the world looks upon the apostles as morons (Gr. moroi, fools). Paul accepted the worlds evaluation, willing to be called a fool if it was for Christs sake. He is saying to the Christians at Corinth that if they are expecting to gain a reputation from the world by dividing up and claiming to be followers of any of the apostles, their reputation will be that of fools following fools.

All through this section, Paul contrasts what the sophisticated world thought of the apostles and what the Christians at Corinth, in their naivete, thought the world should think of them. To the world the apostles (and, all of Christianity) were fools, weak, disreputable. The Corinthian Christians thought if they structured the church after worldly ways, with positions and parties of seniority and superiority by selecting the most prestigious leaders to follow, they would rule, be wise, be strong, and be honored. But the world does not see apostolic Christianity that way.

All the while the Corinthian Christians were reveling and basking in their own egotism, the apostles were suffering great privations and hardships to bring them to Christ and to strengthen them in Christ. Apostles went hungry and thirsty many times for the sake of the gospel. Paul knew how to endure hunger (Php. 4:11-13). He knew what it meant to be beaten like a slave would be buffeted (Gr. kolaphizometha, beaten with the fist). One ancient Greek knew a man was a slave because he watched him being kolaphizomethabuffeted. Apostles were looked upon as itinerant wanderers (Gr. astatoumen, unsettled, unfixed, without a stationary place or home). They had to do manual labor (Gr. kopiomen), working for a living with their own hands (see 1Co. 9:6; Act. 18:3). Greek culture looked upon those who worked with their hands as the lowest class of societyjust above slaves. Tradesmen certainly would never be classed as leaders of Greek society. Regardless of what any society or culture says, labor and work are held up throughout the Bible as character-building virtues. The sophisticates of the world, however, think otherwise. The world would see the Christians at Corinth as followers, low-class common laborerstentmakers and fishermen.

The apostles were, by temperament, quite unlike the sophisticated Greeks. Aristotle said that the highest virtue was megalopsuchiawith great soul; and, he said, the virtue of the man with the great soul was that he would not endure insults. But the apostles had the Spirit of Christ in them. By Christs love they were constrained and controlled. The Greek text is extremely terse, for the sake of impact. Paul says, literally, Being slandered, we bless. The Greek word loidoroumenoi means to be insulted or reviled (see Joh. 9:28; Act. 23:4). Paul says, Being persecuted, we bear it; being blasphemed, we entreat, or conciliate. The pagan Greek and Roman world of Pauls day looked upon conduct such as the apostles exhibited as grovelling weakness, a character defect, and a sure mark of the lowliest class of society.

The apostles were, by reputation, the scum of the earth. The Greek word perikatharmata, translated refuse, refers to the garbage scoured or scraped off a kitchen vessel. The Greek word peripsema, translated offscouring means to wipe the dirt off all around. In other words, the majority of the world, in that day, looked upon these apostles of the crucified Christ as garbage and dirt. And these Corinthian Christians thought their choosing one apostle over another would make them appear wise and worldly in the eyes of the pagan culture of the day. One is reminded by modern-day church people who create divisions in the body of Christ because of preacher-worship. And preachers are not exactly considered first-class citizens of modern culture. In fact, movies and television go to great lengths to portray preachers of the Bible as rabble-rousing, ignorant, self-serving menaces to society. Preachers, teachers and other leaders of the Lords church should never be the object of a churchs pride. They certainly are no reason over which to divide the church.

Appleburys Comments

A Much Needed Lesson on Humility (613)

Text

1Co. 4:6-13. Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other. 7 For who maketh thee to differ? and what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it? 8 Already are ye filled, already ye are become rich, ye have come to reign without us: yea and I would that ye did reign, that we also might reign with you. 9 For, I think, God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world, both to angels and men. 10 We are fools for Christs sake, but ye are wise in Christ; we are weak, but ye are strong; ye have glory, but we have dishonor. 11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; 12 and we toil, working with our hands: being reviled, we bless; being persecuted, we endure; 13 being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, even until now.

Commentary

transferred to my self and Apollos for your sakes.Paul simply named himself and Apollos instead of naming the ones who were causing the strife in the church. He is teaching a lesson on the correct relation of men to the church. He might have used the names of the guilty parties, but for their sakesperhaps to spare them the embarrassment with the hope that they might change their wayshe didnt. There are times when evil doers have to be pointed out by name. Paul didnt hesitate to do it in the case of Alexander and Hymenaeus (1Ti. 1:20). See Johns reference to Diotrephes (3Jn. 1:9).

It is doubtful if this can refer to the splits in Corinth that are mentioned in 1Co. 1:2. There it seems that leaders were gathering others about them and forming parties in the church by calling attention to their own preference to Paul or Cephus, or Apollos.

that ye might learn.The lesson is one on humility. He wanted them to learn it as he spoke of himself and Apollos.

beyond the things which are written.This is a reference to the quotations from the Old Testament which Paul has used in 1Co. 1:19; 1Co. 1:31; 1Co. 2:9; 1Co. 3:19. Taken together, they are a strong protest against the conceit that was causing men to boast of their own wisdom. Paul tried to get the Corinthians to see that real wisdom for the mature mind was the wisdom revealed in the word of the cross as it was spoken by the inspired teachers.

puffed up for the one against the other.This refers to the pride and conceit of the leaders who were causing so much havoc in the church. People were for one leader and against another. With arrogant pride, they were aligning themselves with a favorite leader and looking with disdain on others. Some favored Apollos and assumed an arrogant attitude toward Paulthe names of Apollos and Paul were substituted for the names of the real party leaders.

For who maketh thee to differ?They needed to learn the lesson of humility to offset the pride and arrogance that was destroying the fellowship between brethren in Christ. Paul raises three questions in order to make them see the point. (1) Who maketh thee to differ? Does this acknowledge a distinction or suggest that all are members of the same body, even though they may have different functions? See 1Co. 12:12. It seems that Paul is reminding them that no one is elevated above another in Christs plan for the church. He is supreme, and every believer has the same honored position as a member of His body. (2) What hast thou that thou that thou didst not receive? Whatever anyone had by way of natural talent or acquired skill or spiritual gift such as those mentioned in 1Co. 12:8-10. it was not his to boast about to the disparagement of others in the church. Man as the creature of God has received so many gifts from Him. For example, he has received physical strength necessary for his responsibilities; he has received a mind that enables him to think and to make choices. These are some of the things that make him different from the animal. Whatever he had in spiritual gifts (miraculous powers) were given by the Spirit as He determined. There was nothing in all this to cause them to be proud as if others had not received the same gifts. (3) Why dost thou glory as if thou didst not receive it? The basic error indicated by this question seems to be their disregard for God. If they received their gifts from God, there is no excuse for the state of division that existed among them.

Already ye are filled.Because of their arrogant attitude toward him as Gods servant, Paul ironically presents the Corinthians as having already arrived at the goal of the Christian lifeheaven with all of its blessings. He sees them sitting at the heavenly feast enjoying the riches of heaven, but he and the teachers like him are still struggling under the humiliating experiences that he suffered for their sakes.

I would that ye did reign.Although Paul had spoken ironically, he could wish that what he said of them were really true, that is, that they were in heaven as victors over all the trials of life. It is no wonder that one who had suffered so much for others should long for the time when the victory for all the faithful, including himself, would be won. He told the Philippians of this longing: I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake (Php. 1:23-24).

as men doomed to death.The figure is a familiar one of that day. It represents condemned men awaiting the hour when they would be torn to pieces by wild animals before the eyes of the pleasure mad crowds. The condemned men are the apostlesnot because they are criminals, but because God knew that they would give their lives in His service. Jesus told Peter some things that were to happen to him, signifying by what manner of death he should glorify God (Joh. 21:19). Peter was aware of this and wrote that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me (2Pe. 1:14). See also Pauls statement to Timothy (2Ti. 4:6-8).

a spectacle unto the world.The pageant in which the apostles are being led to their death is performed before the eyes of the world. The world in this instance is the whole universemen and angels behold the spectacle. Not all the men who beheld the spectacle were evil, for many who witnessed the faithful apostles were convinced by their lives that the gospel they preached was the truth. See Act. 5:33-42. Stephens Christ-like attitude in death must have made a very great impression on the young man Saul. But angels also were watching the dedicated men as they went to their death. Peter mentions their interest in the scheme of redemption (1Pe. 1:11-12). Some more light is thrown on their interest in men who suffer for Christ by the writer of Hebrews, for he asks, Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation? (Heb. 1:14)

fools for Christs sake. Another touch of irony. They were willing to be looked upon by the world as fools for the sake of Him who loved them and gave Himself for them. Actually, they were men of mature wisdom as Paul had shown in chapter two. The Corinthians, on the other hand, were not wise. They thought they were, however, as a result of their own thinking. Those who accepted the revealed wisdom of God could, of course, be called wise. But their problem was that too many of them were only babes in Christ. The contrasts in this verse are designed to produce humility in the hearts of the readers of the epistle.

we are weak.Paul freely acknowledged his weakness, that is, without Christ he was weak. Concerning the thorn in the fleshwhatever that was, we do not know except that it was given him to keep him from being over much exaltedthe Lord said, My grace is sufficient for thee: for my power is made perfect in weakness. Paul adds, Most gladly therefore will I rather glory in my weakness, that the power of Christ may rest in me. Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christs sake: for when I am weak, then I am strong (2Co. 12:8-10). The strength of the Corinthians also lay in their relation to Christ, but in all probability the apostle is speaking ironically againthey were claiming to be strong.

ye have glory.More irony, perhaps. Actually, they were receiving glory from men. But from the same men, the apostles were receiving dishonor. The nature of that dishonor is seen in the long list of things they were suffering for Christ. This dishonor was going on even until nowthe time of writing the epistle. By that time they should have been acknowledged for their real worth as servants of Christ.

filth of the world.The degradation of these faithful servants of the Lord reaches it climax in this term. They were like dirt that could be swept up from the floor or like an incrustation of filth that had to be scraped off of things to which it had clung.

Fuente: College Press Bible Study Textbook Series

(6) These thingsi.e., all that he has written about the factions. He only mentioned himself and Apollos (and not the other heads of parties), so that his motive in rebuking this schismatic spirit may not be misunderstoodwhich possibly it might have been had he written strongly and directly regarding Cephas and his admirersand that those who read the Epistle might learn a lesson of humility. All that was said in condemnation of the spirit which exalted the Apostle and Apollos into party leaders, would apply with equal or greater force to all others; for they, as the planter and the waterer of the Corinthian vineyard, the layer of the foundation and the builder up of the Corinthian spiritual temple, were certainly the two whose exaltation by their followers might have seemed most pardonable.

That ye might learn in us . . .i.e., by our examples you should learn not to go beyond what is written in the Scripturesnot to be found in any one particular passage, but in the general tone and scope of the Old Testament writings, which ever ascribe glory to God alone (as found in the passages referred to in 1Co. 1:19; 1Co. 1:31; 1Co. 3:19)that none of you be puffed up on behalf of one (i.e., Apollos) against another (i.e., Paul), and vice vers. The Apostle here touches on the fact that this exaltation of teachers was really a gratification of their own pride. It was not that they puffed up the teacher, but themselves.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

b. Apostles not to be treated with arrogance, 1Co 4:6-8 .

6. In a figure By way of illustration.

Transferred Applied. Though the same things or utterances might be well predicated of other apostles and apostolic men, nay, even of all true ministers in all times, yet he had spoken them of Apollos and himself as representative cases.

Your sakes That you might understand the position in which, as your apostles, we stand.

Might learn in us By taking the example of Paul and Apollos they might learn that these true leaders shared not their strifes, and so return to unity and peace.

Above written In the Scriptures of the Old Testament, the only Scripture perhaps then known to Corinth. The Scripture standard according to which they should think of men, is suggested by Paul in his quotations 1Co 3:20-21.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to go beyond the things that are written, that no one of you be puffed up for the one against the other. For who makes you to differ? And what do you have that you did not receive? But if you did receive it, why do you glory as if you had not received it?’

He now stresses that he has been using himself and Apollos as illustrations as he has gone along, altering the figure as he did so, whenever it was necessary, in order to suit the point he wished to make. But he points out that what he has said in fact should be applied to all Teachers. Each has his part to play but none should be exalted above the others. Christ and Him crucified, and not some Teacher, is the One Who must always be central in their thinking and teaching, and he hopes that from them (Paul and Apollos) they (other teachers, or the Corinthians themselves) might learn not to go beyond ‘the things that are written’. In view of use of the regular introductory ‘it is written’ we are probably to see in this a reference to the Scriptures. The Scriptures, ‘the things that are written’, point to Jesus Christ as Lord, the suffering Servant of God Who was finally exalted (Isa 52:13 to Isa 53:12), they point to the One Whom God will send Who will be made Lord over all things (Isa 11:1-4; Dan 7:13-14 with Mat 16:27; Eze 37:25) and they must not go beyond that by exalting some human wisdom or some human personage, being ‘puffed up for one against the other’, with pride exalting one against the other, or by introducing newfangled doctrines. They are to be good stewards of the mysteries of God.

Indeed it is God Who has given them spiritual gifts (12-14; Rom 12:6-8; Eph 3:7; 1Ti 4:14-16) and as they exercise these, the gift of prophecy, the ‘word of knowledge’, the gift of ministry, the gift of teaching, they will receive wisdom and knowledge, they will gain understanding, and are to impart it to others. But all that they receive will need to be judged against the Scriptures. Like Paul and Apollos they must spiritually discern (1Co 14:29). Nor must they exalt the channels of such illumination, for they are merely recipients and channels. The glory must go, not to the channels but to the source, to God (1Co 1:31). For if they become ‘puffed up’ through being puffed up by others, expanding their chests like a bullfrog, they will lose their usefulness.

These words apply to all gifts. Whatever talents or gifts we possess, they have come from God. We should therefore exercise them with gratitude and not with pride, for we do not have them because we are somehow more deserving than others, but because God in His sovereign power has graciously allowed them to us. And when we see others with these gifts we should give thanks to God for them too and not exalt the one so blessed as to have been given the gifts.

‘These things.’ He has written much and now he looks back over what he has written so that he can apply it to them. He mentions only Apollos and himself. This has been his practise when giving names as examples for illustration purposes. This is in contrast to 1Co 1:12; 1Co 3:22 where ‘Cephas’ (note, not ‘Peter’ but the Aramaic form) had been mentioned in order to draw attention to their party divisions, probably because some pointed to Christian teaching with a Jewish emphasis. But clearly such ideas were not in themselves central to the church’s problems or causing doctrinal difficulties, for they are nowhere specifically mentioned. The problems that had arisen were more to do with disagreement and division and concentration on secondary matters, on a supposed new wisdom, to the detriment of the word of the cross. (And he did not want them to think that he was attacking those who came from Cephas, or indeed Jewish Christians at all. They knew full well how he loved Apollos. To use him as an illustration would not mislead).

‘That in us you might learn not to go beyond the things that are written.’ Literally, ‘in order that in us you may learn the (to) not above/beyond what is written’. The Greek is probably colloquial but the idea would seem to be that Paul wants them to make sure that they remain Scripturally based. ‘What is written’ may refer to the Scriptural quotations and references he has given in the passage (e.g. 1Co 1:19; 1Co 1:31 ; 1Co 2:9; 1Co 2:16; 1Co 3:19-20), thus advising them to look only to the Scriptures or to God for wisdom, or it may refer to the whole Scriptural position that ‘is written’ generally. The ‘to’ (definite article) used in this way regularly introduces a quotation. Thus the suggested translation, ‘in order that in us you may learn the saying, “Do not go beyond what is written”. The stress is on the need not to be carried away with things not founded in Scripture.

Fuente: Commentary Series on the Bible by Peter Pett

Those Who Are True To The Word of the Cross Endure Suffering For Christ. The Corinthians Need To Re-examine Their Foundations (4:6-13).

Paul now stresses that all that he has said has been with them in mind. He has done it gently as though he were speaking of himself and Apollos. (We can see what confidence he had in Apollos). But really he has been thinking of them and those who profess to be their teachers. He has wanted them to consider their ways.

For the truth is that those who are faithful to the word of the cross are enduring suffering for Christ as is evidenced by the Apostles and what they endure. Thus the belief of the Corinthians that somehow they are superior is clearly wrong. They think they are wise but they are neglecting the true wisdom, replacing it with what is secondary, and artificial. They are concentrating on different aspects of doctrines which they see as ‘wisdom’, and neglecting the true wisdom of God which is revealed through the word of the cross. They are failing to be true servants of Christ.

Fuente: Commentary Series on the Bible by Peter Pett

Evidences of Paul’s Stewardship – In 1Co 4:1-5 Paul explains stewardship. He now takes time in 1Co 4:6-13 to give evidential support for himself and Apollos as stewards of God. In 1Co 4:9 Paul tells the Corinthians that God has set them apart to be made spectacles to the world. He then beings to describe what this means by listing a series of events that Paul and his companions have suffered for Christ’s sake. In 1Co 4:10-13 Paul describes himself by how the world sees him, while contrasting the Corinthians from the perspective of God’s beloved people. He explains how he appears before the world as foolish, weak and despised. The world sees his traveling group of evangelists as hungry, thirsty, without proper clothing, buffeted by others and constantly wandering from city to city. They toil with their hands like the slaves who serve the wealthy aristocrats. They endure being reviled, being persecuted and being defamed. Thus, to the world, they appear as useless filth.

The Purpose of Paul’s Stewardship The purpose of Paul’s stewardship as an apostle to the Gentiles was to enrich the believers in their daily walk with Christ. But such blessings came at a great price to Paul, who will declare himself as their “spiritual father” in the next passage (1Co 4:14-21). At the one who “fathered their faith,” he had to endure much persecution and suffering for Christ’s sake. Paul will make mention of this fatherly principle of making sacrifices for his children in his second epistle to the Corinthians (2Co 6:10) as well as to the sacrifices that Christ bore for us that we might be made rich (2Co 8:9).

2Co 6:10, “As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”

2Co 8:9, “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.”

So, what does it mean to become a “father” of a people’s faith? We see Abraham being called “the father of all them that believe” (Rom 4:11). We look at Abraham’s historic steps in the Promised Land, obeying the Lord in order to demonstrate to us that it is possible to live in right standing with God. Thus, he serves as a “father of faith” for all who were to believe afterwards. But there were many sacrifices that Abraham made, and much suffering and persecutions he endured for the sake of the Lord. One good example of how a “father of faith” must make great sacrifices is seen in the accomplishment of Charles Lindburgh, the first man to fly across the Atlantic Ocean compared to some of the historic flights made today with some of the world’s biggest passenger jets. One of these took place on November 10, 2005 when a Boeing 777 commercial airline flew from Hong Kong to London, a distance of 18,662 kilometers (11,664 miles) on a flight that took 22 hours and 43 minutes in the air, breaking the record for the longest nonstop flight by a commercial jet. Those on board enjoyed the luxuries of a lounge, beds, sofas and meals. But such events did not begin that way. The first man make such a flight across the oceans was Lindburgh, who fathered flights across the Atlantic. On May 20, 1927 he roared down the muddy runway of Roosevelt Field, Long Island and lifted his small aircraft, the “Spirit of St. Louis”, into the air. Thirty-three and one half-hours and 3,500 miles later he landed in Paris, France. This was a dangerous journey that had already seen a number of men lost at sea in their failed attempts to be the first to cross the Atlantic. Lindburgh had no parachute, but only took with him with four sandwiches, two canteens of water and 451 gallons of fuel in order to keep his load light. His spirit and will to succeed captivated the world and made many believe that it could be done. From that point men worked hard in faith knowing that they could follow in the steps of Lindburgh. [116]

[116] “Lindbergh Flies the Atlantic, 1927,” (EyeWitness to History, www.eyewitnesstohistory.com , 1999) [on-line]; accessed 18 April 2010; available from http://www.eyewitnesstohistory.com/lindbergh.htm; Internet.

So, when Paul tells the Corinthians that they are rich and reign as kings while he suffers as a spectacle to the world in 1Co 4:6-13, he is explaining the principle of fatherhood that Abraham (Rom 4:11-12) and Jesus Christ (2Co 8:9) walked in. They made tremendous sacrifices themselves so that their “children” could walk in blessings.

1Co 4:6  And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

1Co 4:7  For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

1Co 4:8  Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.

1Co 4:8 Comments – When we accept Jesus Christ as our Saviour, God’s blessings abound in us to overflowing. We tear down demonic strongholds around us and set captives free. All of this is manifested to the world in a number of ways, one of which is material prosperity. For example, when my home church Calvary Cathedral International was located in downtown Fort Worth, Texas, the heart of the city prospered. I believe this prosperity was a manifestation of God’s blessings upon this city which overflowed from the church. The buildings were renovated, business prospered and people came to downtown Fort Worth to shop, to attend conventions, and to just sightsee. Also, when our church built a Christian television station in Uganda, they purchased a piece of land on the side of a hill just north of the capital city of Kampala. Within a few years, a building boom developed on the side of this hill. Houses sprung up and the price of real estate shot up. Right now as I write, the area around the television studio is one of the fastest growing areas in the city.

Yet, in the midst of this prosperity, I sacrifice as a missionary in this city to bring the Gospel of Jesus Christ. I do not pursue this material prosperity because I am pursuing my ministry as a missionary. Everyone likes the prosperity they see in the nation, but not everyone likes Christian television.

1Co 4:9  For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.

1Co 4:9 Comments – The Corinthians well knew what befell men who were thrown to the wild beasts, as those who were appointed unto death; for in their own city was built a Greek amphitheatre where gladiators fought to the death, and people were eaten by lions and other beasts. The paraphrase of Goodspeed suggests that Paul was comparing himself and his co-workers to the prisoners who were condemned to death in Rome’s public arenas of his day. These poor souls were shamed, tormented and killed before live spectators.

“For it seems to me, God has exhibited us apostles at the very end of the procession, like the men condemned to die in the arena . For we have become a spectacle to the whole universe, angels as well as men.”

Thus, Paul uses an event within their own culture in order to drawn an analogy of his struggle as an apostle to spread the Gospel of Jesus Christ.

1Co 4:10  We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.

1Co 4:11  Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;

1Co 4:12  And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:

1Co 4:12 “And labour, working with our own hands” Comments – Paul’s reference in 1Co 4:12 to “labouring, working with his own hands” is recording in Act 18:1-3 when he entered Corinth and began to work with Aquila as a tent maker. This statement certain includes other places where Paul worked during his missionary journey, as Paul would soon state to the elders of Ephesus in Act 20:34-35 on his return to Jerusalem from his third missionary journey. So we see how Paul worked with his hands throughout his career. Thus, we may read Act 4:11-12, “Even unto this present hour we..labour, working with our own hands.”

Act 18:1-3, “After these things Paul departed from Athens, and came to Corinth; And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.”

Act 20:34-35, “Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.”

Goodspeed, citing Justin Martyr, makes an important note that the Jewish rabbis taught without pay, while the Greek lecturer expected a fee from his class. [117]

[117] Justin Martyr writes, “I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable.” ( Dialogue of Justin 2.3) See Edgar J. Goodspeed, An Introduction to the New Testament (Chicago, Illinois: University of Chicago Press, 1937), 49.

1Co 4:13  Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

Fuente: Everett’s Study Notes on the Holy Scriptures

All spiritual gifts from God:

v. 6. And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes, that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

v. 7. For who maketh thee to differ from another? And what hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it?

In order to make the illustration more concrete, and to bring it home to his readers with greater force, Paul purposely made reference principally to the relations between him and Apollos on the one side and the congregation on the other. In the way in which he had put the entire matter before them, it was adapted to the situation as it concerned these two teachers. And this he had done on their account, for their better instruction, since they might not have gotten his meaning so readily if he had spoken in a more general way. His rebuke is directed to the people that manifested the disagreeable and sinful party spirit, and in no way implicates the men that had been made the heads of the Corinthian factions without their knowledge and consent. And his purpose was that his readers, from the very teachers whom they were dishonoring by their wranglings, should learn a different rule and method of procedure, namely, not to go beyond that which is written. They should observe the rule of Scripture, they should follow the injunction which is repeated so often, that all honor be given to God. And from that it follows that none of them should be puffed up each for his own teacher, against the other. That was the disagreeable, the objectionable feature of the entire movement in Corinth, that everyone prided himself in his own teacher and leader at the expense of all the others. Ostensibly for the glorification of Paul those that called themselves after his name bragged against those that did the same thing with reference to Apollos. But in the final analysis the boasting of every party was of itself, of its own cleverness in choosing such a learned and gifted champion. If we appreciate the servants of Christ in our midst rightly, if we always keep in mind the revealing light of the great day that is coming, then all such manifestations of carnal-mindedness will vanish in our congregations and we shall hesitate to require more in our pastors than that they are assistants of God for the edification of the congregation.

The folly of their conceited behavior is brought home to the Corinthian Christians by three pointed questions: For who distinguishes thee, sets thee in a class or party by thyself? Who gave them the right and warrant to observe such foolish distinctions, to form cliques and brotherhoods in this fashion? Also: Moreover, what hast thou that thou didst not receive? All the spiritual gifts in the possession of the congregation at Corinth, including that of having had faithful pastors, were merciful presents at the hand of God, and there was nothing in themselves that merited any consideration from God. They had no work of which they could boast before God, no divine wisdom, no regeneration, no faith, no love, nothing at all as their own performance and product: it was all God’s grace. And therefore finally: If, however, thou didst indeed receive all these gifts by the mercy of God, why boast as one that had not received them? What vain conceit, what empty boasting, what unwarranted pride in the gift of their teachers, in which they themselves had no part! To have received everything out of free grace and mercy and still to boast is a most offensive contradiction. Only the most humble prayer, praise, and thanksgiving should at all times be found in the mouth of all Christians. “He can have little acquaintance with his own heart who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.”

Fuente: The Popular Commentary on the Bible by Kretzmann

1Co 4:6. I have in a figure transferred, &c. Mr. Locke and some others [see on ch. 1Co 3:4.] have hence inferred, that not Paul and Apollos, but some other persons were set up among the Corinthians for heads of parties, for whose names the Apostle substituted his own, and that of his most intimate friend. But Witsius observes, that it is probable their names were used, among some others omitted, and the figure was only this, that the names of St. Paul and Apollos were used to signify themselves, or anyothers so extolled; and when the Apostle would say, how little ministers were in themselves, he chose, out of humility and prudence, rather to take such freedom with himself, and his most particular friend, than with any others. See Witsius’s Meletem. p. 104 and Elsner.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 4:6 . ] pursuing the subject; the apostle turns now to the final remonstrances and rebukes which he has to give in reference to the party-division among them; in doing so, he addresses his readers generally (not the teachers) as with a winning warmth of feeling, as in 1Co 1:11 .

] from 1Co 3:5 onwards, where he brings in himself and Apollos specially and by name, assigning to both their true position and its limits to be observed by them with all humility, and then appending to this the further instructions which he gives up to 1Co 4:5 . is not to be made to refer back to 1Co 1:12 , where Paul and Apollos an not named alone (so Baur, following older expositors).

. . . ] I have changed the form of it into myself and Apollos, i.e. I have, instead of directing my discourse to others , upon whom it might properly have been moulded, written in such fashion in an altered form , that what has been said applies now to myself and Apollos . It is on account of the contrast with others which floats before the apostle’s mind, that he writes not simply , but ; , again, denotes the reference of this change of form to the parties concerned. Respecting , to transform , comp 2Co 11:14 , Phi 3:21 ; Symm. 1Sa 28:8 ; 4Ma 9:21 ; Plato, Legg. x. p. 903 E, 906 C ( ); Lucian, Imag. 9, Halc. 5; Heliodorus, ii. p. 93. The , to which the word here refers, is the form in which the foregoing statements have been presented, which has been other than the concrete state of the case at Corinth would properly have involved; for he has so moulded it as to make that bear upon himself and Apollos, which more properly should have applied to others. Now, who are those others ? Not the order of teachers generally (Calovius, Billroth, de Wette, Neander, et al [619] ), also my own former view), for in that case we should have no change of form , but only a specializing ; but rather: the instigators of parties in Corinth , with their self-exaltation and jealousy, as is clear from the following clause stating the design in view, and from 1Co 4:7 ff. It was they who split up the church and infected it with their own evil qualities. But from Paul and Apollos the readers were to learn to give up all such conduct, from those very men , who had respectively founded and built up the church, but who by these partisans had been stamped with the character of heads of sects and so misused, to the grievous hurt of the Christian community. Baur’s explanation is contrary to the notion of ., but in favour of his own theory about the Christ-party: what has been said of me and Apollos holds also of the other parties ; this not applying, however, to , who are to be regarded as forming a peculiar party by themselves. Lastly, it is also a mistake (see Introd. 1) to interpret it with Chrysostom, Erasmus, Beza, Vatablus, Cornelius a Lapide, and others: “I have put our names as fictitious in place of those of the actual leaders of parties;” [620] or to hold, with Pareus and Mosheim, that . refers to the homely figures which Paul has used of himself and Apollos (gardeners, husbandmen, builders, house-rewards), from which the steaders were to learn humility. These figures were surely lofty enough, since they represented the teachers as ! Moreover, the figures in themselves mainly could not teach the Corinthians humility; the lesson must lie in the intrinsic tenor of the ideas conveyed.

] the same form of the accusative as in Act 19:1 . A B * have . See regarding both forms, Buttmann’s ausf. Gr. I. p. 207 f.; Khner, 124, Exo 2 .

] not in any way for our own sakes.

. . [621] ] more precise explanation of the (“instructionis vestrae causa,” Estius): in order that ye might learn on us (Winer, p. 361 [E. T. 483]), that is to say, by having us before you as an example of shunning undue self-exaltation, in accordance with what I have stated regarding our official position, duty, responsibility, etc.

.] The elliptical: “ not above what is written ,” is made to rank as a substantive by the (Matthiae, 280); for is spurious (see the critical remarks). The suppression of the verb after in lively discourse is common in the classics. See Hartung, Partikell . II. p. 153; Khner, II. p. 607; Klotz, a [622] Devar. p. 607. The short, terse . may have been an old and familiar saying of the Rabbins (Ewald); only Paul never quotes such elsewhere.

. is by Luther and most expositors (including Storr, Rosenmller, Flatt, Heydenreich, Pott, Billroth, Neander) made to refer to what Paul has written in the preceding section . But Grotius hits the truth in the matter when he says: in his libris semper ad libros V. T. refertur. Only Grotius should not have referred it to a single passage (Deu 17:20 ; comp also Olshausen) which the readers could not be expected to divine. It denotes generally the rule written in the O. T. , which is not to be transgressed; and this means here, according to the context, the rule of humility and modesty , within the bounds of which a man will not be vainly puffed up, nor will presume to claim anything that lies beyond the limits of the ethical canon of the Scriptures. Comp Rckert, Reiche, Ewald. And Paul could the more readily express himself in this general way, inasmuch as all the quotations hitherto made by him from the O. T. (1Co 1:19 ; 1Co 1:31 , 1Co 3:19 ) exhorted to humility. It is against the context to suppose, with Cajetanus and Beza, that the reference is to the dogmatic standard of the O. T., which was not to be transcended by pretended wisdom. Chrysostom, Theodoret, and Theophylact went so far as to refer it to sayings of Christ (such as Mar 10:44 ; Mat 7:1 ; Theodoret even adds to these 1Co 7:24 ), which neither Paul nor his readers could think of in connection with the habitually used .

Without having the slightest support in the use and wont of the language (for in passages like Pindar, Nem. vi. 13, Eur. Ion. 446 [455], has just the ordinary force of to write ), and wholly in the face of the N. T. usage of , Hofmann brings in here the general notion of the definite measure which is ascribed , adjudged to each by God (Rom 12:3 ). Nor is any countenance lent to this interpretation by in Thuc. v. 29, 4; for that means a written clause (see Krger). What Paul means is the objective sacred rule of the Scriptures , the presumptuous disregard of which was the source of the mischief at Corinth; “ ulcus aperit ,” Beza.

. . [625] ] For one another against the other , is a telling description of the partisan procedure! The members of a party plumed themselves to such an extent on their own advantages, that one did so in behalf of the other ( , comp 2Co 9:2 ), seeking thereby mutually among themselves to maintain and exalt their own reputation ( ), and that with hostile tendency towards the third person, who belonged to another party ( ). Olshausen understands of their outbidding each other in pretensions , which, however, would require the accusative with ; and Winer, p. 358 [E. T. 478], renders: “ so that he deems himself exalted above the other ;” against which apart from the fact that with the genitive does not occur in this sense in the N. T. (see, moreover, Matthiae, p. 1360) the immediate context is conclusive, according to which it is he only who is despised by the , who can be the (the different one); and just as stands in antithetic correlation with , so also does with ; comp Rom 8:31 ; Mar 9:40 . The ordinary interpretation is: “ On account of the teacher, whom he has chosen to be his head ,” Rckert; comp Reiche, Ewald, Hofmann. But like , so also must refer to the collective subject of , and consequently both of them together convey the same sense as , only in a more concrete way. Comp 1Th 5:11 ; Susann. 52; Sir 42:24 f.; 1Ma 13:28 ; often, too, in Greek writers.

The of a takes place in the jealous wranglings of mutually opposing parties reciprocally , so that each has always full room for the (against Hofmann’s objection).

] the present indicative after occurs only here and in Gal 4:17 . The instances of it, wont to be adduced from classical writers, have been long since given up. See Hermann, a [630] Viger. p. 851 f.; Schneider, a [631] Xen. Ath. i. 11. The passages, again, in Kypke and Valckenaer, where is found with the past indicative, were wholly inapplicable here. Comp on Gal 4:17 , note; Stallbaum, a [633] Plat. Symp. p. 181 E. On these grounds Billroth and Rckert assume that Paul had meant to form the subjunctive, but had formed it wrongly; so too, before them, Bengel characterized the form as a “singularis ratio contractionis;” and Reiche also, in his Comment. crit. I. p. 152, satisfies himself with the notion of an erroneously formed contraction. As if we were warranted in taking for granted that the most fluent in language of the apostles could not be safely trusted with forming the mood of a verb in ! Winer finds here an improper usage of the later Greek. [634] But, apart from the absence of all proof for this usage in the apostolic age (it can only be proved in much later writings, as also in modern Greek; see Winer, p. 272 [E. T. 362]), had Paul adopted it, he would have brought it in oftener, and not have written correctly in every other case; [635] least of all, too, would he have put the indicative here, when he had just used the correct subjunctive immediately before it ( ). Fritzsche ( a [636] Matth. p. 836) took as ubi , and explained: “ ubi (i.e. qua conditione , quando demisse de vobis statuere nostra exemplo didiceritis) minime alter in alterius detrimentum extollitur .” At a later date (in Fritzschiorum opusc. p. 186 ff.) he wished to resort to emendation , namely: , (so, too, very nearly Theodoret). But although it might easily enough have happened that should be written by mistake in place of , the consequence of that mistake would in that case necessarily have been the alteration of , [637] not into , but into , and the subjunctive , not the indicative, must therefore have had the preponderance of critical evidence in its favour (but it is found, in point of fact, only in 44, Chrys. ms.). The only explanation of which is in accordance with the laws of the language, and therefore the only admissible one, is that given by Fritzsche, a [638] Matth. l.c [639] ; cannot be the particle of design , because it is followed by the indicative; it must , on the contrary, be the local particle, where , and that in the sense of whereby, under which relation , so that it expresses the position of the case (Homer, Od. vi. 27; Plato, Gorg. p. 484 E; Sophocles, Oed. Col. 627, 1239; Eur. Hec. ii. 102, 711, Andoc. vi. 9, al [640] ; also Schaefer, a [641] Soph. O. C. 621; and Baeumlein, Partik. p. 143 f.). What Paul says then is this: in order that ye may learn the ne ultra quod scriptum est, whereby (i.e. in the observance of which rule ) ye then ( is the future realized as present) do not puff up yourselves , etc. Suitable though it would be, and in accordance with the apostle’s style (Rom 7:13 ; Gal 3:14 ; Gal 4:5 ; 2Co 9:3 ), that a second telic should follow upon the first, still the linguistic impossibility here must turn the scale against it. To put down the indicative to the account of the transcribers, has against it the almost unanimous agreement of the critical evidence in excluding the subjunctive (which would be inexplicable, on the supposition of the indicative not being the original). Again, to trace it back to the origin of the Epistle by assuming that Paul made a slip in dictating, or his amanuensis in taking down his words, is all the more unwarranted, seeing that the self-same phenomenon recurs in Gal 4:17 , while the clause here, as it stands, admits of a rendering which gives a good sense and is grammatically correct.

The subjective form of the negation , in the relative clause, has arisen from the design cherished by Paul, and floating before his mind. Comp e.g. Sophocles, Trach. 797: ; and see Baeumlein, ut supra , p. 290; Winer, p. 447 [E. T. 603].

[619] t al. and others; and other passages; and other editions.

[620] Michaelis: “I know quite well that no sect among you calls itself after myself Apollos ; the true names I rather refrain from giving, in order to avoid offence,” etc. But, as Calovius justly observes, the is here not “ per fictionis , sed per figurationis modum.”

[621] . . . .

[622] d refers to the note of the commentator or editor named on the particular passage.

[625] . . . .

[630] d refers to the note of the commentator or editor named on the particular passage.

[631] d refers to the note of the commentator or editor named on the particular passage.

[633] d refers to the note of the commentator or editor named on the particular passage.

[634] So, too, Wieseler on Gal. p. 378; Hofmann on Gal. p. 138. Barnab. 7 : , is an earlier example than any adduced by Winer and Wieseler. But how easily might have been written here by mistake for , which is so similar in sound! (comp. Dressel, p. 17). Should , however, be the original reading, then may just as well be ubi , as in our passage. The readings and in Ignatius, ad Eph 4 , are dubious (Dressel, p. 124). Buttmann’s conjecture ( neut. Gr. p. 202 [E. T. 235]), that the contracted presents, on account of the final syllable having the circumflex, represent the futures, is totally destitute of proof.

[635] 1Th 4:13 included (against Tischendorf). In Col 4:17 , is subjunctive. As respects Lachmann’s erroneous reading, 2Pe 1:10 , Wieseler, p. 379, is right. In Joh 17:3 , Gal 6:12 , Tit 2:4 , Rom 13:14 , the indicative readings are to be rejected (in opposition to Tischendorf).

[636] d refers to the note of the commentator or editor named on the particular passage.

[637] The , too, has . But how often does that codex interchange and ! Immediately before it has instead of .

[638] d refers to the note of the commentator or editor named on the particular passage.

[639] .c. loco citato or laudato .

[640] l. and others; and other passages; and other editions.

[641] d refers to the note of the commentator or editor named on the particular passage.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Co 4:6-13 . Now, what I have hitherto given utterance to in a manner applicable to myself and Apollos, has for its object to wean you from party-pride (1Co 4:6 ). Rebuke of this pride (1Co 4:7-13 ).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

VIII.APPLICATION OF THE FOREGOING CONTRAST BETWEEN THE SELF-SUFFICIENCY OF THE CORINTHIANS AND THE ACTUAL CONDITION AND DEPORTMENT OF THE APOSTLES

1Co 4:6-13

6And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men [om. to think of men6] above that which [the things which7] is [are] written, that no one of you be puffed up for one against another. 7For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 8Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God [om. to God, and insert indeed, etc.] ye did reign, that we also might reign with you. 9For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle 10unto the world, and to angels, and to men. We are fools for Christs sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised. 11Even unto this present hour we both hunger, and thirst, and are naked,8 12and are buffeted, and have no certain dwellingplace; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

EXEGETICAL AND CRITICAL

1Co 4:6. [Having laid down certain principles in regard to the Church and its relations to its teachers, and illustrated them in the case of Apollos and himself, Paul now proceeds to show their more general scope and bearing].And., [in the sense of now], indicates that he is approaching the close of what he has to say on party strifes.these things., refers back to 1Co 3:5.It is from that point that he has spoken of himself and Apollos. [So Hodge, de Wette, Meyer and others. But Alford says: There is surely no reason for limiting its reference within that point. He accordingly extends the reference back to 1Co 1:12, and infers that all the names mentioned there were only used as samples, behind which the real persons intended were hid].brethren,addressed to the Church as a whole, but primarily (de Wette) to the party leaders and their followers. By this title he lays hearty hold upon the Corinthians, who had been showing themselves very un-brotherly. Besser.I have transferred in a figure,. There is some difficulty in determining the sense of this word. It elsewhere appears with the meaning: to transform, to change, Php 3:21. The simple is used to denote that form of speech, where a person, instead of saying directly what he means, hints it in ways for his hearers to reflect upon and puzzle out the meaning ofallegorizes. It is used also of transformations, false movements, feint attacks, disguises (comp. 2Co 11:13). Neander explains it: to transfer something to any one by a figure of speech. The here consists in this, that Paul develops in reference to himself and Apollos what holds good also of all the Corinthian teachers. Hence arose the old interpretation, that Paul had only by supposition represented in himself and Apollos what really belonged to others who were the actual party leaders, putting his own name and that of his friend for theirs. But this is a groundless assumption, irreconcilable with i. 12.Still less admissible is the idea that the word refers to the figures of planting and watering, under which he had exhibited the nature of his work (1Co 3:6); for these were used only for vividly illustrating his point, and had nothing to do with the main object in hand.Undoubtedly he means a transfer of such a sort,that, what was true of teachers in general, and so was calculated to bring down the pride of the party leaders at Corinth, he had applied especially to Apollos and himself. It was in fact a transforming of the general into the specific, the relation of which to the parties concerned is expressed by .unto myself and Apollos, for your sakes,Why he did this is at once explained,in order that in us ye may learn.By exhibiting himself and Apollos of so small account (suitably no doubt to the feelings of the latter also), he would by example teach them that modesty which does not seek to exalt itself.not above what is written. . Were genuine [see under the text], then it would read: not to think of yourselves above, etc. But, as it is, the brief clause, converted into a substantive by the article , is very forcible, and is to be rendered imperatively: not beyond what is written; i.e., exceed not this measure, hold to the Scripture rule both in your inward judgments and in your pretensions. Thus this short expression, so abruptly brought in, conveys more than the gloss, to think. [The ellipsis of the verb is significant as giving greater largeness and general comprehensiveness to the proverb, which would be limited by the insertion of a particular verb with a special idea. Compare a similar ellipse in Terence, ut nequid nimis, and in Milton: Observe the rule of, not too much, by Temperance taught. Words.].But what does he mean by : what things are or have been written? Does he allude here to his own previous declarations? [as Luther and Calov. assert, and Calvin allows]. Hardly; for then it would have been , I have before written (comp. Eph 3:3). According to Pauls usage, the formula: it is written, refers to the Holy Scriptures, especially to the Old Testament: since we find no allusion to any New Testament, or to any life of Christ in any of Pauls writings, [though indeed, as Chrysostom supposes, St. Matthews Gospel had been written at this time, and there the Corinthians would find cautions from Christ himself against the sin of calling and being called, Rabbi. Words.]. Undoubtedly Paul here has in mind, not individual expressions of Holy Writ, but its collective tenor, which all points to this truth: that all honor belongs to God; and that all self-boasting, all cleaving to men, and priding oneself in men, must be given up. This doctrine we find summed up in apophthegms like Jer 9:23, to which reference has already been made. The sense, therefore, cannot be doubtful. This is exhibited more clearly in what follows:that ye be not puffed up one for one against another.The Ind. after occasions no little difficulty. The Ind. after first appears in the later Greek, nowhere else in the New Testament. [Winer, however, adopts the view that it is the Ind. and is to be regarded as an impropriety of the later Greek, 41:1. b.; and so does Jelf, Gr. Gram., 806, 4:2.] Some (Bengel, Osiander) assume here a peculiar or mistaken form of contraction for (as in , Gal 4:17); others (Fritzche [Origen and Theod.] change into ; others give to a local signification: where, whereby, under which circumstances, and render the clause: in which case, i.e., while acting according to Scripture rule, ye are not puffed up, (present for the future). So Meyer. Since the correction, which was designed to restore the supposed original text, is untenable,for the reason that the change of into would have drawn the subjective after it (but which nowhere appears, save in one MS. of Chrysostom); and since the use of , in the sense proposed by Meyer, does not reach back to the prose of this period, we must in consequence decide for Bengels view, and all the more, for the reason, that stands just before in its telic sense. The second clause with stands either cordinate with the first, or subordinate to it. The latter can be understood as denoting, equally with the former, the purpose of the Apostle, yet so as to be included in itdefining the point more exactly. [To avoid the appearance of solecism, Wordsworth suggests that be taken as imperative, thus involving a change from the indirect to the direct style. Examples of this sudden transition he finds in Act 1:4; Act 22:3; Act 23:32; Luk 5:14; Mar 6:9; also in this very Epistle, 1Co 1:31.Accordingly he would translate: in order that(you may practice this precept)be not ye puffed up. This is ingenious, but harsh, especially as we have with the subj. in the clause immediately preceding, and we would naturally look for the same construction here. Instead of liveliness, we should have raggedness, of style as the result.] The meaning, however, is plain. We have here a striking exhibition of the partisan spirit. It is the definition of a sect, where individuals admire individuals. Bengel. The adherents of one party are here represented as seeking mutually to exalt each other to the prejudice of those of another party (comp. , 1Th 5:11). : to the advantage of, in favor of (not [as Winer] above the one, both on account of the Gen. and of the contrast in , against). , the one, denotes a person belonging to the same party; , the other, a person belonging to another party. Interpreting, however, in the light of facts, we must suppose that the leaders and not private members are particularly intended. then would stand as in 2Co 7:4. It implies that party pride which would prompt a person to puff his own chief and look down with contempt upon the chief of another party. De Wette, without sufficient grounds, insists on referring this to the Christ-party, who also had exalted their leaders above the others.

1Co 4:7. For.Paul goes on to give the reason for his protest against their emulation, in the most energetic style, addressing a series of questions to those who were puffed up. The first,Who maketh thee to differ?This has been commonly taken to imply distinction of some sort; either actual distinction, by office and the like, in which case the answer would be: not thyself, but the Lord; or assumed distinction by a claim to preminence, in which case he would imply: no one does this, but thyself; it is an arbitrary self-promotion; or at least: there is no judge qualified for doing this. But thus interpreted, the Apostle would be regarded as addressing properly the party leaders [so Words.], while it is clear that he was just before addressing the partisan followers. Besides, in the construction, first suggested above, the second question would be already anticipated. Finally, these interpretations would transcend the demonstrable use of , whether in the New Testament or elsewhere. The rendering best suited to usage and to the connection is: Who separates you? This, then, would refer to the party position which the person spoken to assumed, and in which he proudly stood aloof from other parties and their leaders. What the Apostle means to ask is: What is the reason you sayor Who justifies you in saying: I am of Paul, and I of Apollos, and in priding yourself in such partisanship? This party separation, in which you boast, is altogether arbitrary and unwarrantable. [Bengel, Words., Alf., Calv. give the meaning: Who distinguisheth thee, as if by reason of some excellence which is supposed to exist. And for this use of Words, refers to Act 15:9. The propriety of this, also, Hodge concedes. And it was the construction on which Augustine proceeded in his argument with Pelagius, and in his maintenance of the doctrine of sovereign grace. It seems better, therefore, to abide by the ordinary interpretation given in the text].In the second question,What hast thou which thou didst not receive?he alludes to the advantages which a person might possess, and which stood connected in some way with the quickening and informing influence of this or that teacher. [But is not this limiting the scope of the question too much? which plainly bears upon the leaders also]. These advantages, he implies, could only be the ground of pride in case they had been self-attained. But thou hast only what thou didst receive. All thine insight, thy gifts for speaking, etc., are a bestowment from God, even though imparted through human instrumentalities.To this question the next directly joins, since it presupposes that something has been received; and this not problematically, but as actually existing,and yet it designates the boasting as something contradictory to this supposition, and therefore wholly unsuitable. Its import is,ifas I grantthou really didst receivesomethingwhy dost thou boast, as if thou hadst not received it?but all were due to thine own exertions or to thy connection with this or that teacher? The here belongs, as usual (Passow II p. 1540), not to the entire hypothetical clause, but to , and may be translated, actually, indeed, really.But may we not obtain a fuller meaning, and one more comporting with the words and aim of the Apostle, if we suppose the Apostle to imply in the second question that nothing had been received, by punctuating it, either so that shall be taken alone: and what hast thou?or so that shall stand separately: how now? or: what then? hast thou that which thou didst not receive? He would thus be pointing to their vain conceit, their empty boasting, their pride in the gifts of their teachers, in which they had no part themselves. The third question would then first treat of a case wherein they were supposed to have received something, and which as such excluded boasting. So Bengel: There are many things, which thou has not received, and therefore thou hast not these things, and canst not boast of them; either thou hast received, or hast not received; if thou hast not received, thou possessest not; if thou hast received, thou possessest it not, except as received, and so without cause for glorying. The latter sense renders the meaning of , even, which immediately follows, more expressive, and shows the antanaclasis (repetition in a modified form) in the clauses: thou hast not received and hadst not received.

1Co 4:8. Already ye are full, already ye are rich; ye have reigned as kings without us.[Having before rebuked, he here proceeds to deride, as Calvin says,] their false contentment, vain self-sufficiency and lofty bearing, as if they had already reached the goal of all Christian hope and effort. Especially has he in mind certain persons who always aspired to pitch the tune, and the parasites, who were ever ready to strike in. The clauses here are not questions, but declarations charged with keenest irony. Only when so understood do the words carry their proper emphasis. To deny him the right to use such irony, and to impute lordly desires to Paul in consequence, is one of Rckerts false assumptions. And to this Meyer fairly replies, that the Apostle must have been the best judge as to the mode in which it was necessary to discipline the Corinthians, and that it was precisely because of his very purity of conscience that he was able to yield to his justly roused feelings without rendering himself liable to suspicion. Neander says: The conceit of a narrow-minded bigotry can best be attacked with irony and sarcasm; and Besser: The servant of Christ need not be ashamed of any outburst of indignation that springs from a hearty love, and the biting salt of derision, which spices his language, does not detract from his amiability; [and Hodge: The prophets especially employ these weapons freely in their endeavors to convince the people of the folly of idols]: In what precedes, Paul has just exhorted them to modesty in accordance with the pattern set by himself and Apollos, and reminded them of their dependence on God for all their endowmentsa dependence which excluded boasting. Now he reminds them, not only that they were unmindful of this dependence, but that they were also cradling themselves in the vain conceit of their own perfectionthey, the very persons whom he had just before convicted of great imperfection and moral perversity., already, i. e., so long before the proper time for it. It points to a goal remote, and hints that all true satisfaction, and true riches, and true kingship, belonged not to the present period of the world; and hence it implies that they were vainly anticipating the glory which was to come hereafter. The word is put first for the sake of the emphasis.

The three verbs following form a climax: ye have enough; ye enjoy a superfluity; you have attained to lordship. = (comp. Rev 3:17); the former implies the full possession and enjoyment of salvation; the latter, that they had this in superabundance. We have here a picture of that self-conceit, that sense of sufficiency and fulness which the sectarian spirit generally engenders, and by which all disposition to receive spiritual good from any quarter outside of the party circle, is entirely destroyed. The sectarian always feels himself perfectly supplied in all respects, and in no time or way needful of any thing further.It must be acknowledged, indeed, that the Corinthians were enriched by Gods grace, in all knowledge and in all spiritual gifts (1Co 1:5-7), yet the consciousness of this fact was disfigured by their pride; and that sense of their poverty in themselves, and of their manifold defects, which ought to have kept them humble, was in like manner suppressed.In the verbs and , the Aorist form leads us out of the idea of simple being into that of becoming (having become) comp. 2Co 8:9. By the word reign we are not to understand either the enjoyment of any high degree of knowledge, authority, safety and happiness [as Calvin and Barnes]; nor yet the supremacy attained by party leaders [as Billroth]; nor yet the preminence of one party over another. Paul here refers to that regal state which Christians were to enjoy under the future reign of the Messiah, and which is alluded to in 2Ti 2:12; Rom 8:17; Joh 17:24; Rev 5:10; Rev 20:4;a state in which they should be delivered from all the restraints of this life, and introduced into the full possession of all the gifts and powers of the heavenly kingdom. This it is which he says the Corinthians had begun to assume already, so prematurely. [So Alf., Stanley, Words., Hodge]. That which afterwards developed itself in the Papacy on the one side, and in the fanatical sects, like that of the Anabaptists, on the other, had already begun to prevail in the Corinthian Church. When both the bottomless depths of sin and the glory of divine grace are alike uncomprehended, then people dream themselves into a supremacy, whose kingdom, with all its show of spirituality, is of this world, and where the holy Apostles enter not. Besser.

There remains to be considered the cutting expressionwithout usi.e. without our presence or coperation. He does not here mean to charge them with having given him any personal affront; but he only states with emphasis the fact as it was, viz., that in all their boasting, and in all their supposed attainment of their goal, himself and associates, [who had been looking forward to present them on that day as their glory and joy Alf.], had no part, and were not needed.

From this point he turns to speak in another tone [and with solemnity Alf.].I would, according to later usage, a particle with the Indicative. [The addition to God found in our version, is not authorized, or at least not demanded by the original. The Scriptures do not authorize such appeals to God as seem to be in common, when our version was made Hodge].indeed; strengthens the wishthat ye did reign.The irony can hardly be supposed to continue here, as if he insinuated as the object of his wish: that you might give us some share in your kingdom, [and that we might be of some account among you. So Lightfoot, who interprets this as a bitter taunt]. This would have been indeed too bitter. Bather we must take it as the expression of a glorious and sincere wish, that they had already reached the goal; so that the Apostles, their teachers, might enjoy their glory with them, inasmuch as both parties were inseparable in their final fruition of glory when this was actually obtained. When you shall be perfected, then we shall have ease, and the end of Apostolic trouble. Bengel. This is implied in the clausethat we might reign with you.In thus speaking of them as the original possessors of glory, and of the Apostles as only partners with them, he adopts a humble phraseology, which at the same time conveys an indirect rebuke at their pride (comp. Osiander in loco).

1Co 4:9. For.He here proceeds to state what reason he had for the wish just expressed, and how closely it lay on his heart. This reason might be seen in the miserable condition which he and his fellow Apostles were in. The connection may be stated thus: for we, the Apostles, (founders of churches, which these high-swelling pseudo-apostles are not, Osi.), are so persecuted and afflicted, that this fellowship in the kingdom cannot but be greatly desired by us. This is a more simple interpretation than to insert a parenthesis here, implying: but this cannot happen until the kingdom of God is revealed; for I think, etc. Ruckert is mistaken in supposing that the irony is still continued, as if it meant: very probably God has appointed us last; you naturally go in first, then, after all the rest, we follow suit. This interpretation (which supposes that what immediately precedes is ironical likewise) presents the Apostle in a too ignoble aspect for even the utmost candor to admit. There is no implication of this sort in the opening word:I thinkGod has exhibited., as in 2Th 2:4, comp. us.To interpret this of Paul alone [as Calvin, Beza] is forbidden by the article before the Apostles.And in case any would wish to translate: God has appointed us, the last Apostles, unto death [as Calvin, Chrys.], an objection arises to this, apart from all other reasons, in the fact, that then the article would have been put before :last.In this word [which is here a predicate, attached to the verb defining its operation] there is expressed in a general manner what is after-wards stated more definitelylast, not in point of time, but in grade of society (homines infirn sortis).as appointed unto death. , Chrys.: ; Suid.: , comp. 2Co 11:23-27. No allusion is here made to bestiarii, or to gladiators [as Stanley after Tertullian, Chrys., Calvin and others]. That they, as malefactors condemned to death, were also exposed to public contempt, is still further set forth in a causal sentencefor we are become a spectacle., which is elsewhere called . So , Heb 10:33to the world.[not to a single city, but to the whole world Chrys.],corresponding to the range of the Apostles labors, which embraced all nations and lands (see Col 1:6; Col 1:23; Rom 10:18).But this general term is so specialized as to include also the dwellers in heaven, the angels; and so he seems here to pass, in thought, beyond the direct sphere of his personal activity.As well to angels as to men.By angels does he mean good or evil angels? Undoubtedly the former, since no epithet is applied; and, according to New Testament usage (with but one exception1Co 6:3), the term denotes good angels, never the bad only, nor yet the two classes together. Only in case we take the word spectacle in a bad sense, indicating an object for mocking and malicious enjoyment, can we suppose bad angels to be intended. We should then be compelled to take the term world as a designation of the entire realm of beings hostile to tie Gospel. This, however, would be an arbitrary interpretation (see Meyer). While then by men we understand all on earth, of every sort, who observe the Apostles wants and suffering, the angels can only mean those who from above look down in loving sympathy and wonder at the Apostles steadfastness. Such are the cloud of witnesses in the midst of which Paul feels that he and his associates are exhibited for a spectacle. Comp. Osi., and passages like Luk 22:43; Mat 4:11; Heb 12:22; 1Pe 1:12. On the contrary, Luther, Neander, Bisping, Besser, interpret the word, of angels and men, both good and evil. Besser says: So the world, both angels and men, are divided in respect to the Apostles and their ministry. It is a spiritual battle, to which the Gospel trumpet summons the hosts in heaven and on earth, in the atmosphere and the whole visible circuit. The scene presented to the eyes of men, is but an image of that which goes on behind the curtain.

1Co 4:10. [Again the bitterest irony: how different our lot from yours! How are you to be enviedwe to be pitied! Alford]. He begins with a contrast lying nearest his thought.We, fools for Christs sake.Are is understood. He means: we pass for fools, because we preach Christ crucified, and propose to know nothing else. Osianders explanation transcends the simple meaning of the words: I am content out of love for Christ and his cause to pass for a fool.but ye, wise in Christ,i.e., they, in their union with Christ (not, in the Church, nor, in the doctrine of Christ), are very knowing, full of insight. This is ironical. They fancy themselves such, and seek to pass for such, in their efforts to combine Christianity and secular wisdom.we, weak, signifies a lack of energy, which any superficial observer might suppose to characterize the Apostle, by reason of his modest reserve on the one hand, and of his suffering condition on the other. (Comp. 2Co 13:4; 2Co 10:10). The word expresses the prevailing tone of the Apostles minda consciousness of weakness, by virtue of which he was the better able to receive strength from God. Neander. (See 1Co 2:3).but ye, strong. suggests the idea of a bold, energetic forth-putting, which carried the appearance of assumption, and a proud parade of abilities that were derived from the Lord. With this, there is closely connected the condition, which, by reversing the order of the contrast, is presented first.ye, glorious, i.e., in honor and authority, by reason of your wisdom and power.but we, despised., i.e., void of esteem, in disgrace, as seen in the shameful treatment received. To supply the words: on account of Christ, and: in Christ, in the second and third antithesis, is unnecessary, although it would yield fitting sense.

1Co 4:11-13.He here leaves the antithesis, and goes on to enlarge upon the destitution and ignominy endured by the Apostles. [His irony, too, gives way to deep, earnest feeling, awakened in view of all he had encountered for Christ and for the Church; and his spirit mellows to the kindlier mood which speaks in 1Co 4:14].unto this present hour.The designation stands in contrast with the already of 1Co 4:8. [While they seemed to have got through trials into triumphs, he was still in the midst of trouble].we both hunger and thirst and are in want of clothing., 2Co 11:27; Mat 25:36; Jam 2:15; Isa 58:7. [On the form of this verb see Winer, xvi. From one would expect and accordingly the best codd. have in this place, , which we must not, with Fr. and Meyer, take for an orthographical error.]:and are buffetted., to be beaten with fists (comp. Mat 26:67; 1Pe 2:20.and have no certain dwelling place.. The word occurs only here,lit., are without fixed abodeand points to flights amid persecutions [such as Paul often was obliged to make; and why not also to his perpetual journeyings, having given up home to be the continual missionary that he was?]and we labor,From pains he turns to toils. (Comp. 1Co 9:6; 2Co 11:7; 1Th 2:9; Act 18:3).working,i.e., as a hired person,with our own hands.According to Greek notions, this involved a sort of disgrace ().Being reviled we bless.He here goes on to exhibit his self-denial in still other forms, as shown in his deportment under ill usage. In requital for wicked words of execration (), we give good words of benediction ().Being persecuted we suffer it.i.e., under a persistent and active hostility () we exhibit a patience, which refrains from retaliation or resistence, and lets all pass ().being defamed, we entreat.For slanderous speeches () we return dissuasions (), entreaties that such things may not happen, not intercessions before God [as Calvin; but Stanley says: (1) we offer consolation, or (2) as in 1Co 4:16, we entreat men to follow our example, comp. 2Co 1:3]. The reading , is indeed well supported [see under the text], and it means essentially the same thing.Whether godless cursings are also therein implied, is at least doubtful, since this idea comes in only when God is the object of the blasphemy. [But why should not this idea enter here as well, when Paul carried on himself the name of Christ which was blasphemed in him? This was the sorest spot on which a true Apostle could be attacked. Hence in this word his statements reach a climax]. In these declarations Paul gives us to understand, not (as Meyer) that the Apostles were so very destitute of honor among men, that they did not care to vindicate themselves against their villifiers (as persons do who have honor to maintain), but that they sought honor itself by thus requiting and overcoming evil with good. (Comp. Mat 5:44; Luk 23:34; Act 7:60; Rom 7:14; Rom 7:17; 1Pe 3:9).

Finally, he returns to the simple exhibition of the dishonor into which they were cast, and seta it forth in deepest colors and at the extremest point.as the refuse of the world have we become.Mey.: It is as if we were the scum, the vilest dregs of mankind. This idea, however, would not be lost if, with Luther and others, we were to translate the word : sin offerings, in allusion to an ancient custom (the continuance of which, however, to the time of the Apostle cannot be confidently asserted, or that it was so far held in popular remembrance that the expression would be readily understood in this sense), viz., that of devoting to death the vilest men, such as slaves and malefactors, in seasons of public calamity, for the purpose of conducting off from the rest the wrath of the Deity. These homines piaculares were indeed designated by the simpler word ; but in Pro 21:18, the LXX. gives for the Hebrew ; sin offering. It denotes purification, remotely, expiation; but also, that which is purged away, filth, refuse, offal; in Arrian, a reprobate man, an outcast. [Calvin says that Paul, in adding the preposition , seems to have had an eye to the expiatory rite itself, inasmuch as those unhappy men, who were devoted to execrations, were led around through the streets, that they might carry away with them whatever there was of evil in any corner, that the cleansing might be more complete. Hodge thinks any such allusion improbable, in consequence of the uncommonness of the custom. Paul, he says, certainly did not consider himself or his sufferings as a propitiation for other men. The point of comparison, if there be any allusion to the custom in question, is to the vileness of the victims which were always chosen from the worthless and the despised.] Luthers interpretation, given above, accords well with what follows.and of all things the off-scouring unto this day., that which is wiped off () in cleansing, scrapings and filings. This word also occurs in the formula with which the human victims, who were put under the curse, were ordinarily consecrated: . : be thou our expiation, that which by us is set apart for the purification of the rest (Suidas). Meyers objection that in this case the plural, , would be required, because each individual would be regarded as a separate sin-offering, hardly suffices to set aside this objection, since all the Apostles may be taken collectively as composing one such offering. The Genitives, ,: the worlds,of all (which stand first as emphatic) by this explanation, denote those whose curse lights on them, and in behalf of whom they are sacrificed. [In the second edition, which is posthumous, the editor adds], nevertheless without the , in , having anything to do with this (analogously with the phrase ), or without any support being given to the assumption of any expiatory virtue in the Apostles sufferings. But although the idea of expiation and deliverance through anothers sufferings, especially of the guilty party, comes elsewhere prominently forward, and this is the strongest designation of fellowship in the sufferings of Christ, who was reckoned among the transgressors; and although the Apostle speaks of his official sufferings in images drawn from the sacrificial phraseology, in order to express the greatness and sanctity of the end they furthered, viz., blessing for the Church and the world: yet this thought is foreign to our context, and, all things considered, the explanation given in the translation deserves the preference.Here we have a description of the deepest disgrace. [Wordsworth ingeniously argues for the sacrificial idea].

DOCTRINAL AND ETHICAL

[1. The promised glory of believers not to be realized here on earth, as the Corinthians seemed to imply by their conduct]. The true view of Christ and of Christianity combines an Idealism and a Realism. On the one hand, in Christ old things have passed away and all things become new. (2Co 5:17). He who believes in Christ has eternal life (Joh 3:36); God has quickened us in Christ, and has raised us up together, and made us to sit together in heavenly places in Christ (Eph 2:5 ff.). But on the other hand, it doth not yet appear what we shall be (1Jn 3:2); our life is hid with Christ in God (Col 3:3); we here walk by faith, not by sight (2Co 5:7); we are indeed saved, but it is in hope (Rom 8:24).This latter side of Christianity, which is betokened in the very cross-bearing character of Christs kingdom, is utterly, misapprehended by a false idealism, which would anticipate in this life the glory of Christs kingdom, shrinks from all manner of sufferings and trials, loves to luxuriate in self-satisfaction and in the enjoyment of the riches and the glory which are in Christ, and seeks to make an impression abroad with the show of higher learning and science, so that Christianity shall attain to honor and authority and influence in the world, in accordance with the truth that Christ is the Lord to whom all power in heaven and upon earth belongsa truth, which it is claimed, must manifest itself more and more in the outward condition of those who are his. This idealism is the fruitful source of various forms of fanaticism, from the anticipation of the regal glory of Christ by the Romish hierarchy, and from the grossest Chiliasm which aims to set up a sort of secularized kingdom of God (as seen in the Anabaptists of the 16th century), down to the most refined theories of a progressive spiritual transformation, according to which Christianity is gradually to pervade the whole human race in all spheres of life, and to overcome all opposition, until at last it get possession of, and assimilate to itself, all governments and social customs, and art and science, and thus appear in full glory. In all this we see a Pelagianizing ignoring of the sharp contrast, which exists between the present condition of the world, rooted as it is the life of nature, and the spirit of Christ; also, a vain self-sufficiency, which hopes to find in the attainment of certain results, in the relative improvement of our earthly conditions, in the glow which the sun of truth and righteousness may cast over human affairs, in the reformation effected by the Gospel in all departments of human society,in short, in the modification of the natural by the spiritual, a form of life springing out of, and developing itself from the spiritual unto the natural, and so dreams of a progressive realization of the kingdom of God on earth. Of an apostasy, of a fearful catastrophe, of antichrist and his overthrow, of a new heavens and a new earth following upon the destruction of the old, it evinces no knowledge. All this it quietly ignores. Hence all that glory which the promises of Gods Word exhibit to our hope, and reserve for a future age altogether different from the present, it assumes to have already in this, by a gradual, ceaseless, progressive development. The beginnings of such notions were already discernible in the Corinthian Church during the life of Paul, and with great soberness he encounters it by an exhibition of the actual state of things with the Apostles themselvesa state of things which was of a far different sort. According to the mind and precedent of Christ, he shows them that the passage to glory lies through sufferings. (Luk 14:27; Act 14:22; Joh 12:24). But this the worldly-minded would fain overleap, passing round the vale of humiliation, trouble, persecution and self-denial, to enter at once into the full possession of glory. They shrink from the cross. Hence when it comes to hard conflicts and severe tests, they are readily shaken, and are scandalized, and seduced into error, and exposed to apostasy.

2. A spectacle to angels. An encouraging thought, rooted in the idea of a one all-embracing kingdom of God. As in Christ and through Him and to Him all things were created, which are in heaven and on earth (Col 1:16 ff.), so has it pleased God to gather together in Him all things, which are in heaven and upon earth (Eph 1:10),in Him, through whom the angelic as well as the human world shall be restored to their original harmony with God (comp. Meyer on Col 1:20),and through whose church unto principalities and powers in heaven shall be made known the manifold wisdom of God (Eph 3:8; comp. 1Pe 1:12). Hence these heavenly spirits are full of liveliest interest in Gods redemptive work on earth. Those very beings, who have by Gods grace, been set in such close relations with earths little ones as to be called their angels, who have been sent to minister for them who should be heirs of salvation, and who rejoice over the sinner that repenteth, are also sympa thizing witnesses of the conflicts and sufferings of Gods co-laborers in the work of redemption. And while human observers are differently impressed with these same scenes, yet in this heavenly host there is felt nothing but astonishment and joy in view of the steadfastness and patience exhibited. Moreover, as an angel from heaven was seen to strengthen our Lord in the hour of His agony, so in the darkest hour of the conflict will angels be near to quicken and strengthen the soldiers of the cross. The encouragement and confirmation accruing to these oppressed sufferers and fighters of the good fight, from the consciousness of sympathy from such witnesses, corresponds to that which is said in Heb 12:1, in reference to the great cloud of witnesses, composed of the ancient heroes of the faith, and of the believers looking to Jesus the author and finisher of our faith.

HOMILETICAL AND PRACTICAL

[1. Spiritual pride, self-sufficiency, vain-glorying, assumption of superiority, are so unbecoming and absurd as to be the: fit objects not only of severe rebuke, but also of ridicule; for: 1. they are contrary to a Christians dependence on God for what he is and has (1Co 4:7); 2. they proceed upon the false assumption, that the glory and the crown belong to the present age, whereas they are only to be enjoyed after Christ comes, and the whole church can possess them together (1Co 4:8); 3. they are contrary to apostolic example. The Apostles were cross-bearers all their lives through, and looked for the crown hereafter. (1Co 4:9-13)].

[2. Indignant reproof, irony, sarcasm, satire, are legitimate means for correction and discipline. But like the instruments of a surgeon, they are as dangerous as they are keen and useful, and can be safely employed only by skilful hands and loving hearts. When badly managed they kill rather than cure. Let none attempt to handle them, unless like Paul they are conscious only of the sincerest paternal affection towards those on whom they are used. Malice in the heart is sure to poison their edge, while love conveys healing balm through the wounds they make].

Starke:

1Co 4:7. Whose is the fine plumage? Hast thou borrowed it? How then, supposing the wind should carry it away? Where is thy boasting then? Give then to God his own, and do not serve either thyself or the devil with thy gifts. (Hed.).

1Co 4:8. Desire not here in time what is only to be had yonder in Eternity. Here is strife; there alone is perfect rest and glory.

1Co 4:9. They who are adorned with greatest gifts, have the greatest trials for their humiliation.

1Co 4:10. External influence, happiness, glory, are no signs of a true Church. Who are the best Christians? The wise, the strong, the lordly? No. They are the weak, the despised, those who for Christs sake are willing to be as fools.

1Co 4:11. Thou complainest of persecution in thy office? Consider, has it come to hunger, thirst, nakedness, blows? Hast thou resisted unto blood? The crown is given to the soldier who has endured hardness.

1Co 4:12. A person is not required to preach without pay. Yet be content. Do not desert thy office because of a small salary. To do good and to suffer evil are the peculiar tokens of a true servant of Christ. The Christians proper weapons in persecution are patience and prayer.

1Co 4:13. The true children of God understand well the greatness of their spiritual nobility, and that this, so far from being sullied by the base treatment of the world, is only made more illustrious thereby.

Rieger:Instead of courting admiration for Christianity, and admiring in turn those who admire us and our cause, it becomes us to root ourselves more deeply in a self-denying spirit. One chief characteristic of godlessness is lowliness of mind, which gives to God all the praise, and counts men for nothing.When we are willing to rend the bond of peace for the sake of aught we prize, we act not as if we had received it from the Lord whose gifts are to be appropriated in love, but as if we were at liberty to turn it all to our own selfish uses and advantage.Where danger is greatest, there oftentimes presumption and self-confidence are at the height. The faithful performance of duty in the midst of shame, and detraction, and persecution, is a spectacle which angels cannot but admire, and men regard with honor. How many are disposed to leave cross-bearing to the Apostles and early Christians, and to maintain a Christianity in which the world will find nothing to hate.

Heubner:

1Co 4:7. True humility springs from a sense of our absolute dependence on God. This guards from pride. With this there belongs also a clear recognition of Gods greatness and glory; we must feel that God is every thing, and we nothing. Only an exalted nature can be truly humble. How foolish our pride over advantages that we did not procure. The more gifts received from God, the greater the cause to be humble. Pride is not mere folly; it is wickedness also, because it robs God of His glory.

1Co 4:8. Judging from their outward condition, God appears often to treat believers, not as if they were His children, but as if they were the vilest of the race. But the more He puts on us, the more we are observed. The holy angels, unseen, rejoice when they see us victorious. Devils look on, hoping that we may succumb.

1Co 4:10. Christians, when most deserving, are often the most derided. The dishonor put upon the primitive believers is a mortifying rebuke to our pride. What a contrast between the cross-bearing Apostles and the later clergy, with their costly tables, splendid array, their pomp, and retinues, and palaces!

1Co 4:12. Paul an example of noble independence. He earned his own bread.

Gossner:

1Co 4:6. We were made to be humble, and should be kept short. Too much honor should not be shown us in this life. If you see a person exalting himself above others, look for no further evidence of his folly.

1Co 4:8. Even in our time, there are among the awakened some, who feel already perfect, and satisfied, and rich, from mere knowledge, while their fellowship with the Saviour and love for Him has grown cold.

1Co 4:11. The disciple of Jesus moves through this world always a stranger, nowhere tolerated, nowhere at home; and even should he settle any where, it is uncertain how long the world and his foes would allow him to remain. In such a case comfort comes from Christ.

1Co 4:13. It is better to be the offscouring, than the honored of the world; better a castaway, than the bosom-child of a wicked race. The Saviour chose shame, the Apostles also, and we should arm ourselves with the same mind.

W. T. Besser:

1Co 4:7. Nothing is mine but my sin; nothing, not saving knowledge and sanctifying wisdom, not repentance, not faith, nor love; in short, nothing Christian, have I from myself. It is all grace receiveda gift from God (Jam 1:17). To have received and then to boast is a hateful inconsistency. Gratitude and praise alone are becoming to recipientsaccordant praise from all recipients of the manifold grace of God. In scorning thy brother less gifted, take heed that thou findest not fault with God.

1Co 4:8. What, already satisfied! This is self-deception. Satisfaction, without hungering and thirsting, comes only when we behold Gods face in righteousness and awake in His likeness (Psa 17:15).

1Co 4:11. Christian fasting is of two kindsone when a person fasts voluntarily for the sake of serving the Lord with lighter spirit; the other when one is compelled to it as a Christian for Christs sake (2Co 11:27).

1Co 4:12. If we cannot stop the mouths of our defamers with soft words of entreaty, we have still one resort: we can pray that God will not lay the sin to their charge. The prosperity which the Corinthians sought upon earth was then, and is now, to be had only at the cost of separating from the Apostles and from the true Gospel.While all the Corinthian glory is but as stubble, the crown of honor will rest ever fresh and green upon the heads of the despised Apostles, both in Heaven and upon earth.

Footnotes:

[6]1Co 4:6.The of the received text is an old supplement, which is not to be found in good authorities [A. E. D.* E.* F. G. Cod. Sin., nor in the Vulgate, and is omitted by Lach., Tisch, Mey., Alf., Words, and Stanley].

[7]1Co 4:6.The Rec. has [according to D. F. L.]. The better authorities [A. B. C. Cod. Sin.] have , which reading is adopted by Lach. Tisch. [Words. Alf.]. Mey. thinks that is a correction to suit the preceding.

[8]1Co 4:11.[The Rec. has , with B.2 but A2. C. D. F. Cod. Sin. all have . And this is the reading of all good editions now. See note].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(6)And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. (7) For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? (8) Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. (9) For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. (10) We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised. (11) Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; (12) And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: (13) Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

The Apostle is here speaking by a figure of speech, in allusion to what he had said of the similitude the Gospel Ministry bears to planting, or watering, in the preceding Chapter, And the Apostle follows up, the same doctrine, in those verses, in referring all gifts, whether spiritual, or temporal, to the Lord. And as Paul’s design in this representation was to heal the divisions made in the Church by the people classing themselves under different ministers; never could he have taken a more effectual method, than the one he hath here adopted; in bringing all upon a level, to shew, that everything a man hath, either in gifts, or graces, is of the Lord.

I beg the Reader to pause over the humble, but faithful portrait Paul hath drawn of himself and his companions in the ministry. As the Lord and Master himself was, so were his servants: What! A gazing stock, and reproach to the world’s wonder? As it was prophesied of Christ and his people, so eminantly with reference to his ministering servants was it said: Behold, I and the Children whom the Lord hath given me, are for signs and wonders in Israel from the Lord of hosts which dwelleth in Zion, Isa 8:18 . Perhaps there is not a more striking testimony to the truth as it is in Jesus, than this verdict the world gives to Christ and his followers. It is not indeed as much considered as it merits, by the faithful; but evidently from this striking prophecy, and the accomplishment of it, in all ages, down to the present hour, the Holy Ghost hath given it for a blessed token, to his faithful people; and it is their privilege to regard it accordingly. In the present day, which is a day of a Christ-despising generation, it comes home with peculiar blessedness to the few of the Lord’s little flock, whom the Lord commands to fear not, for it is the Father’s good pleasure to give them the kingdom, Luk 12:32 . I will beg the indulgence of the Reader to dwell a little upon it. Paul here speaks of himself, and his companions in the ministry, as set forth last of all, a spectacle unto the world, and to angels, and to men. Perhaps the theatre, on which Paul considered himself and them exposed, alluded to the singularity of their ministry, which, to the world, was sure to subject them to insult, and derision, and cruelty. And the angels he had in view, might either mean, ministering angels of good, whom the Lord commissioned to their protection, and who looked on, and observed their faithfulness, with pleasing testimony: Heb 1:14 . Or, more probably, evil angels, and the apostate spirits of darkness, whose malice, thwarted them in all their labors. But whosoever they were which looked on, he and his followers became the subjects of a gazing stock, and derision.

Reader! pause over the review, and behold the conformity in this instance, as in many others, in the Lord’s honored ones, being predestinated to his image, Rom 8:29-30 . Though Christ was declared by a voice from heaven, and in the hearing of the people, to be the beloved Son of his Father; yet was he despised and rejected of men, and accounted for a blasphemer, and as one that had a devil. And as they called the Master of the house Beelzebub, so they counted them of his household. The Old Testament Saints, as Well as the New Testament Believers, were all branded, in their day, and generation; with obloquy and reproach. David, under the oppression, cried out : I am as a wonder unto many; but thou, 0 Lord, art my, strong refuge, Psa 71:7 . And the Church at large felt the same, and said : Have mercy upon us, 0 Lord; have mercy upon us, for we are exceedingly filled with contempt, Psa 123:3-4 . And the Prophet speaking to Joshua, and the Church, who as High Priest was a type of Christ, and his people, thus expressed himself: Hear now, 0 Joshua the High Priest, thou, and thy fellows which sit before thee; for they are men wondered at, Zec 3:8 . And, if they were simply wondered at for their singularity of character, in preferring the reproach of Christ, to all the treasures of the world, as Moses did : Heb 11:26 , it would be of little consequence. But, being hooted at, is the smallest evil, sustained for an attachment to the Lord Jesus Christ: cruelty to their persons were added to contempt.

And what rendered the matter the most distressing was, that this treatment, came not so much from the heathen world, from whence it might have been expected, as from those who acknowledged the Lord. The professor, more than the profane, opposed, the Lord’s people. Hence, by the Prophet, the Lord comforted his chosen ones; under the assaults and scoffs of their opposers. Fear the word of the Lord (said God,) ye that tremble at his word. Your brethren that hate you, that cast you out for my name’s sake said: let the Lord be glorified. But he shall appear to your joy: and they shall be ashamed, Isa 66:5 . And in the after ages of the Church, the Lord Jesus pointed out this persecution, as particularly arising from brethren, and kinsfolks, for his name’s sake. Yea, saith Christ, they shall put you out of the Synagogues: and the time cometh, that whosoever killeth you, will think that he doeth God service, Luk 21:16-17 ; Joh 16:2 .

Pause, Reader! and when you have taken a leisurely review of the subject, in marking the treatment shown to the Old Testament saints, and New Testament believers, for their singularity of sentiment, in holding the blessed and special truths of godliness in their purity, from the more ordinary and general profession of them : I would beg you to look at the subject, as it relates to the present hour. Whoever looks deeply, and beyond the mere surface of things, cannot but observe that a full, free, and finished Gospel, is as much despised now, by mere nominal professors, as it ever was, in the days of the Apostle Paul. The preaching which holds forth Christ, as all, and in all, is a sect as much now as ever everywhere spoken against. He that would escape the censure of licentiousness, it is not enough, that he manifests the purity of his principles by an holiness of life, and conversation; but he must compliment human nature, at the expense of divine truth. The great, and leading doctrines of our holy faith, must be kept in the back ground of preaching; and a man must insist more upon the moral law, as a rule of life, than the grace of God, which bringeth salvation: more upon a supposed work wrought within us, than the work of Christ wrought for us. Paul could net thus preach, and therefore he fell under condemnation. His whole doctrine led to the contemplation, and the enjoyment of the electing love of God the Father; the grace of union with Christ, and interest in all that belonged to Christ, as the free, unmerited gift of God by Christ: and the absolute necessity of being regenerated from the death of sin, in the Adam-nature in which the whole Church of God is born, by the work of God the Spirit. These were the sole topics of Paul’s preaching. And the one sole object of his desire was, that he might win Christ, and be found in Him. Reader! see to it, as it respects yourself, that Paul’s desire is yours; for depend upon it, that where the truth, as it is in Jesus, is preached, it will be found, that the offence of the cross is not ceased. An accommodating spirit to the times, in preaching anything, and everything, but Christ, is among the awful and portentous signs of the present day. A Church chosen of God, redeemed and justified wholly by sovereign grace, sanctified in Christ and regenerated by the Spirit; these are the source and fountain of all spiritual life. But when men make these but as procuring causes, and blend with Christ and his finished and all-perfect work, the creatures faith, and repentance, and obedience, as the means of favor; the spring of all spiritual life is gone: and to all such preachers it might be said, as by them of old, when wild gourds were mingled with their food: O thou man of God, there is death in the pot! 2Ki 4:40 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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

Ver. 6. I have in a figure, &c. ] i.e. I have represented and reprehended your partialities under our names, when I brought you in saying, “I am of Paul, and I of Apollos,” &c., 1Co 1:12 . For the heads of your factions were your own ambitious doctors, whose names I yet spared, and took the business upon myself and Apollos, for your sakes.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 13. ] He explains to them ( 1Co 4:6 ) that the mention hitherto of himself and Apollos (and by parity of reasoning, of Cephas and of Christ, in ch. 1Co 1:12 ) has a more general design , viz. to abstract them from all party spirit and pride: which pride he then blames, and puts to shame by depicting, as a contrast, the low and afflicted state of the Apostles themselves .

Fuente: Henry Alford’s Greek Testament

6. ] But (transeuntis: he comes to the conclusion of what he has to say on their party divisions) these things (De Wette, Meyer, al., limit to what has been said since ch. 1Co 3:5 . But there surely is no reason for this. The Apostle’s meaning here must on all hands be acknowledged to be, ‘I have taken our two names as samples that you may not attach yourselves to and be proud of any party leaders, one against another.’ And if these two names which had been last mentioned, why not analogously, those four which he had also alleged in ch . 1Co 1:12 ? There can be no reason against this, except the determination of the Germans to regard their Paulus-parthei, and Apollos-parthei, and Petrus-parthei, and Christus-parthei, as historical facts, and consequent unwillingness to part with them here, where the Apostle himself by implication repudiates them as such) I transferred (the epistolary aorist) to myself and Apollos (i.e. when I might have set them before you generally and in the abstract as applying to all teachers, I have preferred doing so by taking two samples, and transferring to them what was true of the whole. This is far more probable than the explanation of Chrys., al., that he put in his own name and that of Apollos instead of those of the real leaders of sects, concealing them on purpose. On ., see reff. and cf. Plato, Legg. x. p. 903, , and p. 906, , Meyer) on your account, that ye by us (as your example: by having our true office and standing set before you) might learn this, “Not above those things which are written” (i.e. not to exceed in your estimate of yourselves and us, the standard of Scripture, which had been already in part shewn to them in the citations ch. 1Co 1:19 ; 1Co 1:31 ; 1Co 3:19 . To refer to what has been written in this Epistle , as Luth., Calov., Calv. (altern.), is quite inadmissible, for, as Grot. remarks, “ in his libris semper ad libros Veteris Testamenti refertur.” But he (and Olsh.) refer the words to Deu 17:20 , whereas it is far better to give them a perfectly general reference. Chrys., Theodoret, and Theophyl. refer it to words of our Lord in the N. T. , such as Mat 7:1 ; Mat 7:3 ; Mat 23:12 ; Mar 10:43-44 , but these could not be indicated by , cf. ch. 1Co 7:10 and note.

The ellipsis, as here, of the verb in prohibitory clauses, with , is common enough: thus, Aristoph. Vesp. 1179, . Soph. Antig. 577, , . Demosth. phil. i. p. 46, . Hartung, Partikellehre ii. 153, where see more examples), that ye may not one on behalf of another be puffed up against a third (i.e. ‘that you may not adhere together in parties to the detriment of disparagement of a neighbour who is attached to a different party’). There is a grammatical difficulty here, the occurrence of with an indic. pres. This is variously explained. see winer, edn. 6, 41. b . 1. c. Some suppose that here, and in ref. Gal. st. Paul has commited a philogical error in the formation of the subjunctive, and written the indic. for it. It is at least remarkable, that that other instance, , is also in the case of a contracted syllable in , so that we might almost suppose that there was some provincial usage of forming the subj. of constracted verbs in , which our Apostle followed. At all events (especially considering that we have two other cases of with an indic., see reff.) it is better to suppose a solecism or peculiar usage, than with Meyer to give a local sense, ‘ where ,’ i.e. ‘in which case ye are not (pres. for the future) puffed up ,’ i.e. if you keep to the Scripture measure: the double of the purpose being, as he himself observes, according to Paul’s usage, Rom 7:13 ; Gal 3:14 ; Gal 4:5 , al., and here being absolutely demanded by the sense.

Fuente: Henry Alford’s Greek Testament

1Co 4:6-13 . 13. DISCIPLES ABOVE THEIR MASTER. What the Ap. has written, from 1Co 3:3 onwards, turns on the relations between himself and Apollos; but it has a wide application to the state of feeling within the Church (1Co 4:6 f.). To such extravagance of self-satisfaction and conceit in their new teachers have the Cor [670] been carried, that one would think they had dispensed with the App., and entered already on the Messianic reign (1Co 4:8 ). In comparison with them, P. and his comrades present a sorry figure, as victims marked for the world’s sport famished, beaten, loaded with disgrace, while their disciples flourish! (1Co 4:9-13 .)

[670] Corinth, Corinthian or Corinthians.

Fuente: The Expositors Greek Testament by Robertson

1Co 4:6 . . . . ( metabatikon , of transition): “Now these things I have adapted (in the way I have put them) to myself and Apollos”. – (see parls.), to change the dress , or form of presentment ( ), of anything. P. has put in a specific personal way speaking in concrete, exempli gratia what he might have expressed more generally; he has done this , “for your better instruction,” not because he and Ap. needed the admonition. The rendering “I have in a figure transferred ” (E.V [671] ), suggests that the argument of 1Co 3:3 to 1Co 4:5 had no real connexion with P. and A., and was aimed at others than their partisans an erroneous implication: see Introd. to Div. I. P. writes in the , aiming through the Apollonian party at all the warring factions, and at the factious spirit in the Church; his reproaches fall on the “puffed up” followers, not upon their unconsenting chiefs (1Co 4:4 ). We found certain other teachers , active at Cor [672] in the absence of P. and A., rebuked in 1Co 3:11-17 ; the Cor [673] will easily read between the lines. This is “id genus in quo per quandam suspicionem quod non dicimus accipi volumus” (Quintilian, In stit. , ix., 2). , the preferable reading here and in Tit 3:13 , like the gen [674] of 1Co 1:12 , 1Co 3:4 , is acc [675] of Attic 2nd decl.; (3rd) is attested in Act 19:1 .

[671] English Version.

[672] Corinth, Corinthian or Corinthians.

[673] Corinth, Corinthian or Corinthians.

[674] genitive case.

[675] accusative case.

: “that in our case you may learn the (rule), Not beyond the things that are written ”; cf. the cl [676] . The art [677] seizes the clause for the obj [678] of ; for the construction, cf. Gal 5:14 , Luk 22:37 , and see Wr [679] , pp. 135, 644; the elliptical form (“Not” for “Do not go,” or the like) marks the saying as proverbial, though only here extant. Ewald suggests that it was a Rabbinical adage as much as to say, Keep to the rule of Scripture, Not a step beyond the written word! “ in his libris semper ad V. T. refertur” (Grotius); but in a general maxim it is superfluous to look for particular passages intended. In 1Co 3:19 f., and indirectly in 1Co 4:4 f. above, P. has shown the Cor [680] how to keep their thoughts about men within the lines marked out in Scripture. The 1st is definitely applied by the second, apposed : “that you be not puffed up, each for his individual (teacher) against the other”. Scripture teaches the Cor [681] both not to “glory in men” and not to “judge” them (1Co 3:21 , 1Co 4:4 f.). ( , older Gr [682] or , to inflate ) is best explained as irreg. pr [683] sbj [684] ( cf. , Gal 4:17 ); Joh 17:3 is the only clear ex [685] of with ind [686] in N.T. see however Wr [687] , pp. 362 f. Mr [688] obviates the difficulty by rendering where , against Bibl. and later Gr [689] use. Fritzsche read (T. R.) for in the previous clause; then, by a double itacism, for and for , thus getting ingeniously an inf [690] clause in 1Co 4:6 c , standing in apposition to the of 1Co 4:6 b “Not beyond what is written, i.e. , that one be not puffed up for the one,” etc.). . , a reciprocal phrase ( cf. 1Th 5:11 ), “one for the one (teacher), another for the other” (see 1Co 1:12 ), zeal “for the one” admired master generating an animus “against the other” ( , the second ) correspondingly despised. Those who cried up Apollos cried down Paul, and vice vers .

[676] classical.

[677] grammatical article.

[678] grammatical object.

[679] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

[680] Corinth, Corinthian or Corinthians.

[681] Corinth, Corinthian or Corinthians.

[682] Greek, or Grotius’ Annotationes in N.T.

[683] present tense.

[684] subjunctive mood.

[685] example.

[686] indicative mood.

[687] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

[688] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[689] Greek, or Grotius’ Annotationes in N.T.

[690] infinitive mood.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Co 4:6-7

6Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other. 7For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?

1Co 4:6

NASB”I have figuratively applied to myself and Apollos”

NKJV”figuratively transferred”

NRSV, TEV,

NJB”applied”

The Greek word “figuratively applied” (i.e., meteschmatisa, which is an Aorist active indicative) is very hard to translate in this context. In other contexts, Php 3:21, the active voice means to “transform,” and in 2Co 11:13-15, the middle voice means “to disguise.” The basic idea is to transfer a set of circumstances from one group to another group. Paul is using himself and Apollos as examples for all leaders.

NASB”that in us you may learn not to exceed what is written”

NKJV”that you may learn in us not to think beyond what is written”

NRSV”so that you may learn through us the meaning of the saying ‘Nothing beyond what is written'”

TEV”observe the proper rules”

NJB”nothing beyond what is written”

The phrase, “it is written” is commonly used in the NT to introduce OT quotes. Here it seems to introduce a well-known proverb. The possible interpretations are

1. an introduction to a quote from the OT (cf. 1Co 1:19; 1Co 1:31; 1Co 3:19)

2. a party slogan of one of the factions at Corinth

3. “to observe the proper rules” (i.e., believers should live in submission to the Scriptures:

a. especially those Paul has quoted in chapters 1-3

b. not to go beyond the Scriptures like some of the Jewish false teachers)

NASB”so that no one of you will become arrogant in behalf of one against the other”

NKJV”that none of you may be puffed up on behalf of one against the other”

NRSV”so that none of you will be puffed up in favor of one against another”

TEV”none of you should be proud of one person and despise another”

NJB”no individual among you must become filled with his own importance and make comparisons, to another’s detriment”

The Greek term phusio originally meant to inflate or puff up something (i.e., Robertson, Word Pictures in the New Testament, p. 105, and Vincent, Word Studies, p. 766, from phusa – bellows). It came to be used in Christian literature (possibly coined by Paul) metaphorically for pride or arrogance. This was a major spiritual problem for the church at Corinth. Paul uses this word in 1Co 4:6; 1Co 4:18-19; 1Co 5:2; 1Co 8:1; 1Co 13:4 and in a list of sins in 2Co 12:20. It is only used outside the Corinthian letters in the NT in Col 2:18, where it refers to Gnostic visions of special knowledge.

Believers must not arrogantly choose certain teachers over other teachers. They must judge proclaimers by the content of their message (1Jn 4:1-6) and their lifestyle (Mat 7:1 ff), not by their presentation nor their personality nor by their personal preferences nor by the human leaders they claim as their own (i.e., denomination).

1Co 4:7

NASB”For who regards you as superior”

NKJV”For who makes you differ from another”

NRSV”For who sees anything different in you”

TEV”Who made you superior to others”

NJB”Who made you so important”

The pronoun “you” and the verbs are singular in 1Co 4:7, but it is still an “any-of-you” context. The plural “you” continues in 1Co 4:8.

The Greek compound term diakrin is used often in 1 Corinthians and in several senses.

1. to prefer or to confer a superiority (cf. 1Co 4:7)

2. to judge (cf. 1Co 6:5)

3. to make a distinction (cf. 1Co 11:29)

4. to examine (cf. 1Co 11:31; 1Co 14:29)

5. to discern (the noun form of diakrisis, cf. 1Co 12:10)

The related compound anakrin is used in 1Co 2:15 (twice); 1Co 4:3-4 and 1Co 14:24. The proper evaluation process between believers and leaders and between leaders and leaders was crucial for the church at Corinth.

This question/answer format is a typical method of Paul’s teaching known as “diatribe.” It is a common OT (cf. Malachi) and rabbinical technique. Paul seems to be addressing the proud leaders of the factious groups (possibly house churches).

“What do you have that you did not receive” Paul is reminding these proud leaders that they were not the originators or discoverers of truth, but recipients of other’s ministry.

“if” This is a first class conditional sentence, which is assumed to be true from the point of view of the writer or for his literary purposes. This is the third rhetorical question of 1Co 4:7. Some leaders and their followers were acting as if they were the source of the truths they proclaimed. Another problem of Corinth was human boasting (cf. 1Co 1:29; 1Co 1:31; 1Co 3:21; 1Co 4:7; 1Co 13:4). See Special Topic at 1Co 5:6.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

I have in a figure transferred. Greek. metaschematizo. Elsewhere translated “transform”, 2Co 11:13, 2Co 11:14, 2Co 11:15; and “change”, Php 1:3, Php 1:21.

to = unto. App-104.

for your sakes = on account of (Greek. dia. App-104. 1Co 4:2) you.

above. App-104.

is = has been.

no one . . . one. Literally ye be not (Greek. me) puffed up, one on behalf of (Greek. huper. App-104.) the one.

puffed up. Greek. phusioo. Elsewhere, 1Co 4:18-19; 1Co 5:2; 1Co 8:1; 1Co 13:4. Co 1Co 1:2, 1Co 1:18.

against. App-104.

another = the other. App-124.

Fuente: Companion Bible Notes, Appendices and Graphics

6-13.] He explains to them (1Co 4:6) that the mention hitherto of himself and Apollos (and by parity of reasoning, of Cephas and of Christ, in ch. 1Co 1:12) has a more general design, viz. to abstract them from all party spirit and pride: which pride he then blames, and puts to shame by depicting, as a contrast, the low and afflicted state of the Apostles themselves.

Fuente: The Greek Testament

1Co 4:6. ) these things, which are found from c. 1Co 1:10 and onward.-, I have transferred) Comp. 2Sa 14:20. The figure [Schema] consists in this, that Paul wrote those things with a view to admonish the Corinthians, not only in the second, but chiefly in the first person, 1Co 4:3-4 : so that the reasons for moderate sentiments [], by which Paul and Apollos were actuated, might also actuate the Corinthians, 1Co 4:16, and the Corinthians might think of Paul, as Paul thought of himself.-, ye might learn) By this word Paul calms the puffed-up Corinthians.-,[33] is written) Comp. , 2Ch 30:5. Written, i.e. in the whole of Scripture, from which some quotations, 1Co 3:19-20, have just been made: for we ought not to entertain any sentiment () beside [i.e. in disagreement with] it, and beyond it, Rom 12:3; Rom 15:4. This is our rule in respect to all spiritual sentiments, and we are not allowed to depart from this rule, 2Co 10:13. In Scripture, the archetype of which is in heaven, the general principle in relation to all believers is described, by which the Lord will judge each man, and by which every man ought to look up to Christ alone, and by which each ought to estimate himself, rather than by those gifts, wherein he excels, or thinks he excels, others (Luk 10:20.) [Add, that Scripture ascribes glory to GOD alone; to man no glory whatever, 1Co 1:31 : and therefore human glorying is contrary to Scripture and its universal feeling (sentiments), Luk 16:15-18; Luk 16:29; Isa 66:2.-V. g.] In accordance with this is the expression presently after, one [puffed up] for one. In this manner all good and bad men (Jude, 1Co 4:4) have long ago been respectively distinguished in Scripture.- , one for the one) The definition of a sect, where individuals admire and follow individuals. The article adds emphasis. A single minister is not the only one.-) The subjunctive, for , as for , Gal 4:17. But that is an irregular form of the subjunctive, which some call the indicative. The mode of contraction is singular. For it is not credible, that, in these verbs only, the indicative is put for the subjunctive.-, another) for example against Apollos.

[33] The author has omitted in the Germ. Vers. the verb after , everywhere met with, but left as it were undecided by the margin of both editions.-E. B.

ABD corrected later, Gfg Vulg. omit . Rec. Text reads it, in which it has the support only of C (as is probable, though not certain) of ancient authorities.-ED.

Fuente: Gnomon of the New Testament

1Co 4:6

1Co 4:6

Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written;-This was said to impress upon them that in their esteem for teachers they should not follow them further than they do the will of God as it is written. Bishop Pierce paraphrases the verse thus: I have made use of my own and Apollos name in my arguments against your divisions, because I would spare to name those teachers among you who are guilty of making and leading parties, that in us you might learn not to follow any one with a party. Paul and Apollos did not make the parties. Other ambitious men fomented the parties and used the names of Apollos and Paul to do it.

that no one of you be puffed up for the one against the other.-This may mean that the division was not concerning Paul, Apollos, or Peter; but that he had used their names to show the evil of following men. If it was not right to follow them, much less the uninspired men.

Fuente: Old and New Testaments Restoration Commentary

Lecture 11

True Apostolic Succession

1Co 4:6-16

And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christs sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; and labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me. (vv. 6-16)

Here we have the true apostolic succession. A great deal is said in certain circles about a ministry that can date back to the days of the apostles, the first followers of our Lord Jesus Christ, whereby one clergyman after another, all down through the centuries, has received ordination first from the apostles and then their successors without a break to the present time. As though that in itself would confer any particular grace upon them! Undoubtedly Charles H. Spurgeon was right when he said, When men count on receiving the Holy Spirit through the laying on of hands and because of any fancied apostolic succession, you can depend upon it, it is just a case of empty hands laid on empty heads. Even if we could show an uninterrupted line from apostolic days in the present time there would be no merit in anything like that. But in these eleven verses we have emphasized for us true apostolic succession.

In the earlier part of the epistle the apostle warned against making overmuch of the servants of God. He told how in Corinth they were already divided into sections in the local church, some saying, I am of Apollos, some, I am of Paul, some, I am of Cephas, and some even making Christs name the head of a party, and boasting to be of Christ to the exclusion of others. And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes. That is, it may not actually have been his name or the name of Apollos or that of Cephas that was used in this sectarian way, but he put himself and Apollos, his fellow laborer, who was thoroughly of one mind with him, to the front and used their names as illustrations in order that he might reprove this tendency to sectarianism among the people of God. That ye might learn in us not to think of men above that which is written. You will notice that the words, of men, are italicized in the King James Version, which, I am sure you already know, means that there is nothing in the original that answers to those particular words. They were put there because the translators thought they were needed to help make clear the sense of the Greek text. It has been translated like this: That you might learn in us nothing above that which is written. That is, you are not to put men in such a place of authority that you rally to them and to their instruction, and are carried away with admiration for their abilities and forget that they as well as yourselves have to be tested by that which is written. The great question is, What is written? and the Bible is open to you just as it is to the learned doctors and great commentators, and you need not, in this respect, that any man teach you, for the Holy Spirit will teach you concerning all things as you ponder over the Word of God. The reason why so many are constantly referring to the thoughts of others, men like themselves, is because there is so little real familiarity with the Book. That you might learn, says the apostle, in us nothing above that which is written. God has given His written Word, and outside of that the thoughts of even the best, the greatest teachers will be mere speculation.

God has not given teachers to the church in order that they may supplant the Bible and save His people the trouble of studying the Word for themselves, but that they may spur the people of God on to more intensive searching of the Scriptures. If men get occupied with teachers, they get puffed up one against another.

In verse 7 we learn that for Christians to attach themselves to certain gifts, to the neglect of others who may also have a special ministry from God, is to become very one-sided and to be only partially developed. Take for instance a Christian who says, I am not interested in teaching, I like the preaching of the gospel. I like to go to an evangelistic meeting, but I am not interested in teaching. You will find that person is very easily carried away by all kinds of winds of doctrine. As long as there is plenty of emotional appeal, a great deal to enthuse and excite, they are there, but when there is something that necessitates thought and meditation, they are not interested. Such Christians lose a great deal. On the other hand, you will find other Christians who speak sneeringly and slightingly of evangelistic efforts, of gospel preaching, and say, I like to go to a meeting where some able teacher unfolds the Word of God, for that builds me up in Christ, but I am not interested when it is only the gospel. Only the gospel? The gospel is the most precious thing that I know anything about. It is the glad, glorious message of Gods love to a needy world, a very rare jewel in these days. Somebody said to me recently, How is it that one can wander about from church to church, and go Sunday after Sunday, and month after month, and never hear the gospel? It was such a refreshment to come in today and listen to the gospel. Oh, yes, some people who talk about, only the gospel, had better try tramping about a bit to find out what is being preached. After you have sampled a lot of the rubbish that is going out in place of the gospel, perhaps you will have a higher opinion of gospel preaching. Another says, Well, there is So-and-So, I like to hear him; he is an exhorter, and he always stirs me up, but I am not interested in dry teaching. Dry teaching! Teaching, of course, may be very dry if the power of the Holy Spirit is not manifested. But mere exhortation, if not backed up by the Book, will not accomplish very much. Yet exhortation is a gift given by the risen Christ to the church.

Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? There is no reason for any servant of Christ to exalt himself over another. If one has a gift that God has given, he is to use that for the glory of God and not to attract attention to himself.

Then Paul turns to consider another phase of things. When people are not profiting by the ministry that God has given them, you can be sure that it is because of a low spiritual condition. We read in verse 8: Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. What does he mean? Why, these Corinthians were settling down to enjoy the benefits of the gospel without the self-denial that should go with it, and they were making themselves comfortable in the world. They received the good things that Gods servants brought to them, they congratulated themselves upon the fact that they were saved and going to heaven, and then settled down to enjoy the world, and Paul exclaimed, You are reigning like kings now, before the time. Already, he says, ye are full, already ye are rich, already ye reign as kings. We shall reign by-and-by, but the reigning time has not yet come. This is the suffering time. This is the time when we are to show our loyalty to Christ by our identification with Him in His rejection.

I think that God hath set forth us the apostles last, as it were appointed to death. In other words, we are like men who are already under sentence of death and going out to die. On another occasion he said, We have the sentence of death in ourselves (2Co 1:9). And so he went on in his devoted service. For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle. The word translated spectacle is theatron, that is where we get our English word theater. A theater is a show, something displayed upon the boards, and the apostle says, We are made a spectacle, we are like performers on a stage, for others to look at and see in us something of the lowliness and gentleness and rejection of our Lord Jesus Christ. We are made a spectacle unto the world, and the word he uses for world is the word kosmos, the entire universe. We are made a spectacle unto the universe, both to angels, and to men. From heaven angels are looking down on the servants of Christ: here on earth men are looking at them. If they are proud and haughty and self-indulgent and self-seeking men, the hearts of angels are grieved and the hearts of men are filled with contempt. When they see lowly, devoted, Christlike, unworldly Christians, then angels rejoice and men recognize their reality.

I remember years ago when I was a young Salvation Army officer, our old colonel had called us in for what we called an Officers Council, and I shall never forget his advice to us. He said, Comrades, remember as you go about your work, men will forgive you if you are not eloquent, they will forgive you if you lack culture, if your educational privileges have been greatly curtailed, if you sometimes murder the kings English as you try to preach the gospel, but they will never forgive you if they find that you are not sincere. Men look for reality, and the Lord looks for reality in His servants, and so the apostle says, We are like actors on the stage, and two worlds are looking upon us, angels and men, and we must do our part well to the glory of God.

Then he puts the apostles and these Corinthians in vivid contrast, We are fools for Christs sake, but ye are wise in Christ. Notice the double contrast. Everywhere we go men brand us as fools. Why? Because we have given up earthly privileges, we have given up the opportunity of settling down comfortably here, in order that we might devote our lives to the gospel of God. And men say, What fools they are!

That is the way the world looks at it. The apostle says, We are fools for Christs sake. Notice the word, for, for I want you to see the contrast in the next clause: We are fools for Christs sake, we are throwing our lives away as the world looks at it; but you who are settling down making money, getting on in the world, having a comfortable time and saying, We would not be so foolish as those others are, Ye are wise in Christ. Do you notice that it does not say, wise for Christ, but wise in Christ? They are real Christians and, as real Christians, were in Christ, and they fancied they were wise because they were holding on to a place and position in this world. He cannot say, Ye are wise for Christ. The apostles who were accounted as fools for Christ were really wise for Him. And then he says, We are weak, but ye are strong. Oh, the irony of all this! You fancy you are the strong ones and we are the weak because we give our lives to propagating the gospel. Ye are honourable, but we are despised. Men look up to you for, Men will praise thee, when thou doest well to thyself (Psa 49:18), but we have given up everything for Christs sake and of course we are despised.

In verses 11-13 he gives us an outline of what true apostolic testimony and experience really are. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; and labour, working with our own hands. The apostle was not one of these men who had such regard for the cloth that he could not dirty his fingers to take up some temporal occupation. When there were not sufficient funds to take care of his needs, he got a job making tents. He was simply a humble servant of Christ, and was not above anything that the Lord would have him put his hand to. And labour, working with our own hands: being reviled, we bless. It is not, Being reviled, we give them as good as they give us, but, Being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. There is apostolic example. He did not look upon the service of Christ as something that introduced one into the first place in cultured society. To be a servant of Christ was to be misunderstood, rejected, it meant a path of self-denial all along the way; but now he says so tenderly, I write not these things to shame you. Why, then? To exercise them, to stir them up, to get them to realize how selfish their own lives were-But as my beloved sons I warn you. He is saying, You are mine, I brought you to Christ, and I grieve when I see you are forfeiting future reward for present ease. How often the servants of Christ are burdened like that and people do not understand.

You can take your choice. If you want to get a place and a position in the world and be thought well of down here, go on with the frivolity; but if you want to be thought well of up there, and want to be a Christian who will really count for God, then make a clean break with everything that would hinder fellowship with Him. You will get far more pleasure in a prayer meeting than in a frivolous social, once you get better acquainted with the Lord Jesus.

So the apostle says, as it were, Ye are mine, my sons in the gospel, and I love you, and it is because I love you that I warn you that you will lose out by wasting your time in things that just appeal to the flesh when you might put in that time in self-denying service for the glory of the Lord Jesus Christ. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. He did not use the word which means teacher. They did not have many teachers; there are not a great many real teachers of the Word of God, and he is not slurring teachers as though their gift might be a very small thing, but he used the term from which we get our word, pedagogue, which means, child-trainer. There are ten thousand child-trainers but only one father. The child-trainer looked after the minor children, and he says, You Corinthian babes, you have plenty of child-trainers, but only one father. I brought you to Christ, and I am your father in Christ. How can you tell when people are still in spiritual babyhood? One thing is they cannot enjoy the deep things of God. I have fed you with milk, he says in another place, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able (1Co 3:2). I have known young Christians who, after being converted a number of years, say, I am not interested in Bible lectures, they are too dry for me, I do not understand them. I like something simple, and you get the impression that they would like to lie down on a couch and have a nursing-bottle and a nipple on it, in order to suck down a little weak truth. Many of you ought to be teachers yourselves by this time and you are still just babies.

Another way you can tell them is by the things with which they play. Paul says, When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things (1Co 13:11). Many have been converted long enough to put away all childish things and get down to real business for God, but they are still spiritual babies. Some have been saved so long they ought to have a whole host of spiritual children, but they have never yet led one soul to Christ!

And then what a wonderful climax when he says, Wherefore I beseech you, be ye followers of me. A man must live for God in order to speak like that, and the apostle could do it. He stood there before them and said, I want your life to count well. They may have said, But we do not know what to do. Well then, imitate me. As an apostle for the Lord Jesus Christ I have counted everything loss for Him. My one desire is to glorify Him. In another place he says, Follow me as I follow Christ. That is a safe thing, that is apostolic succession, and if you will follow that line, you will find apostolic blessing in your life and God will use you to win others to Christ.

Fuente: Commentaries on the New Testament and Prophets

these: 1Co 1:12, 1Co 3:4-7, 2Co 10:7, 2Co 10:12, 2Co 10:15, 2Co 11:4, 2Co 11:12-15

for: 1Co 9:23, 2Co 4:15, 2Co 12:19, 1Th 1:5, 2Ti 2:10

that ye: Job 11:11, Job 11:12, Psa 8:4, Psa 146:3, Isa 2:22, Jer 17:5, Jer 17:6, Mat 23:8-10, Rom 12:3, 2Co 12:6

be puffed: 1Co 4:18, 1Co 4:19, 1Co 3:21, 1Co 5:2, 1Co 5:6, 1Co 8:1, 1Co 13:4, Num 11:28, Num 11:29, Joh 3:26, Joh 3:27, Col 2:18

Reciprocal: Gen 16:4 – her mistress Act 18:24 – Apollos Rom 12:6 – then 1Co 3:8 – he that planteth 1Co 10:12 – General 2Co 12:20 – debates Gal 6:4 – and not 1Ti 3:6 – lest 1Pe 3:21 – like

Fuente: The Treasury of Scripture Knowledge

6

1Co 4:6. The words figure transferred are from METASCHEMATIZO, and Thayer’s definition is, “to change the figure of, to transform.” He then explains the definition at this passage to mean, “to shape one’s discourse so as to transfer to one’s self what holds true of the whole class to which one belongs, i.e. so as to illustrate by what

one says of himself what holds true of all.” The reader may refer to what is said about this verse at chapter 1:12. The four persons named were not really the ones over whom the Corinthians were contending. Paul now explains that he was using the names by way of illustration, in order that, they would “see the point” without having their resentment aroused against being personally criticized. The men over whom all these contentions were being waged were right there in the congregation. That is why Paul uses the language that no one of you be puffed up for one against another. This proves beyond a doubt that the trouble was over men who belonged to the congregation in Corinth. None of the men named in chapter 1:12 even lived in that city, hence the contention was not over them.

Furthermore, the name of Christ is included with the ones over whom they were contending. It is inconceivable that in their partisan strife, one of them would say he was for any teacher as against Christ. No, the men who were the objects of the trouble were those in the congregation with spiritual gifts. The possession of those powers was considered of such importance that it had split the congregation up into groups, not formally but in sentiment, the various sets adhering to the particular gifted man whose gift happened to strike them as the most important. It must be observed that not every member of a congregation would be possessed with a gift, but only a sufficient proportion to accomplish the Lord’s plans. This contention over the spiritual gifts was so serious that Paul devoted three chapters-12, 13 and 14–to the subject, which will be commented upon when we come to them in this work. This long note will not be repeated in full, hence the reader should mark it for convenient reference when occasion arises.

Fuente: Combined Bible Commentary

1Co 4:6. Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakesputting ourselves forward merely as illustrations of great principles applicable to allthat in us ye might learn not to go beyond the things which are written (in such places as Jer 9:23-24).

Fuente: A Popular Commentary on the New Testament

Here the apostle prosecutes his former argument afresh, that neither the Corinthians, nor any other Christians, should so overvalue and magnify some ministers of the gospel, as to undervalue and despise others, making men of eminency the heads of factions and parties; but that they esteem all ministers as instruments only in Christ’s hand, doing nothing of themselves, but assisted by the grace and strength of God, to whom therefore the success and entire praise of all their labours is due. This is to think of them according to what is written, Who then is Paul, and who is Apollos, but ministers? 1Co 3:6; 1Co 3:8.

Learn hence, That it is too usual when people have a very great and high esteem of the ministers of Christ, to overvalue themselves by reason of their relation to them and dependence upon them; and whilst they honour and magnify some, to vilify and disesteem others. This is the fault which all along our apostle has been condemning since he began this epistle, and he has not yet done with it; for thus he proceeds:

Fuente: Expository Notes with Practical Observations on the New Testament

Thoughts on the Corinthians’ Boasting

No one man, even Paul or Apollos, should be followed in things not revealed by God. Paul used his and Apollos’ name to avoid hurting the real leaders of the divisions ( 1Co 4:6 ). In Gal 1:6-9 , the apostle warned against those who would draw Christians away from Christ’s gospel to a different gospel. Of course, it was not really a different gospel, since there is only one message which can truly be called good news. “But there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.”

No one has room to boast of his abilities since all abilities came from God ( Rom 12:3-8 ). Yet, the Corinthians were full of self-satisfaction and “rich” with pride in their own wisdom, as McGarvey suggests. They thought themselves mighty in the church without need of the apostles, who they seemingly looked down on. Paul really wished they were as great as they thought, since he rejoiced in their growth and gloried in it ( 1Co 4:7-8 ).

Fuente: Gary Hampton Commentary on Selected Books

1Co 4:6-7. And these things Mentioned 1Co 1:10, &c., 1Co 3:4, &c.; I have in a figure very obviously transferred to myself and Apollos And Cephas, instead of naming those particular preachers at Corinth, to whom you are so fondly attached; that ye might learn in us From what has been said concerning us; not to think of any man above what is written Here or elsewhere, in Gods word; that is, above what Scripture warrants; not to set a higher value upon any of your teachers, or their gifts and abilities, than what I have expressed, 1Co 3:6-8, agreeable to Scripture; namely, that they are only instruments in Gods hand, and that all the success of their labours depends on his blessing. Thus this great apostle, by stripping himself of all honour, and by taking to himself the simple character of a servant of Christ, taught the heads of the faction to lay aside their boasting, and behave with modesty, especially as all the teachers at Corinth did nothing but build upon the foundation which he had laid, and exercised no spiritual gift but what they had received, either through him or through some other apostle. That none of you be puffed up for one against another That you should not value yourselves by reason of your relation to, or dependance upon, one teacher more than another, thereby magnifying one, and vilifying another. For who maketh thee to differ Either in gifts or graces; or who has so far advanced thee in point of wisdom and judgment above all other believers, as that thou canst, by thy own authority, set up any one teacher above another? What hast thou that thou didst not receive From God, who has given as much to others also? Why dost thou glory Or boast in the unmerited gift of his liberal goodness; as if thou hadst not received it? As if thou hadst it originally from thyself?

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4. Pride the first cause of the evil. 4:6-21.

Here is the final and general application of the whole first part, relating to the divisions which had arisen in the Church. The apostle, after reminding the Corinthians of the true nature of the gospel, and deducing as a consequence that of the Christian ministry, makes palpable the vice which is eating into them: spiritual pride. He passes here from the defensive to the offensive; he has justified himself against the frivolous and rash criticisms of the Corinthians; he proceeds now to their judgment.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other. [Though neither Paul nor Apollos had headed a faction in Corinth, Paul has spoken in this Epistle as though they had done this, and that he might spare the feelings of the real leaders in faction he had put himself and Apollos in their places, and had shown the heinousness of their supposed conduct as reproved by many passages of Scripture. He had done this that the Corinthians, seeing the evil of such a thing even in an apostle, might see it more plainly in their little local party leaders, and might not boast themselves of any one leader to the disparagement of another. We may be sure that those who were puffing themselves up in one, were correspondingly busy traducing the other.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

6-8. Here for a matter of mere convenience he applies the controversy to himself and Apollos, shaming those partisans who had been disposed to focalize around a favorite apostle, instead of receiving all possible good from each one of them, and giving God the glory. In order that you may not be puffed up one in behalf of one against another. Well does he impute the party spirit manifested to pride, that old mother sin down in the deep interior of the heart, which nothing but the sanctifying fire of the Holy Ghost can exterminate, substituting for it perfect humility. Paul knew that if they were perfectly humble they would simply love all their preachers with perfect love, and praise God for all the good they saw in each one, and go ahead, following Jesus only. He now indulges in some withering irony, castigating them severely for their party spirit. While the Aegean Sea rolled between them, he does his best to correct their errors, follies and apostasies before he meets them face to face.

Fuente: William Godbey’s Commentary on the New Testament

Verse 6

I have in a figure transferred to myself, and to Apollos. The meaning is, that he had spoken particularly of himself and of Apollos in his remarks upon the manner in which they ought to regard their religious teachers, (1 Corinthians 3:21-4:5); but he intended the instructions which he had given to be of general application.–In us; as examples.

Fuente: Abbott’s Illustrated New Testament

SECTION 6 THE DIVISIONS HAVE ARISEN FROM THE SELF-CONCEIT OF THE CORINTHIANS, WHO HAVE FORGOTTEN PAUL’S CONTRARY EXAMPLE. HE HAS SENT TIMOTHY TO REMIND THEM OF IT. CH. 4:6-21

These things, brothers, I have transferred to myself and Apollos because of you, that in us you may learn not to go beyond the things which are written, that you may not be puffed up and one on behalf of the one against the other. For who makes thee to differ? And what hast thou which thou didst not receive? But if thou didst receive it, why dost thou exult as though not having received it?

Already made full you are: already you have become rich: apart from us you have become kings. And, at any rate, would that you had become kings, that also we may become kings with you. For I think God has exhibited us, the apostles, in the last place, as men condemned to death; because we have become a spectacle to the world, and to angels and to men. We are foolish because of Christ; but you are prudent in Christ: we are weak; but you are strong you are well-thought-of; but we are dishonoured. Until the present hour we both are hungry and are thirsty, and are without sufficient clothing, and are smitten, and are homeless, and labour, working with our own hands. When reviled, we bless; when persecuted, we bear it; when evil spoken of, we entreat. As offscourings of the world we have become, a refuse of all men, until now.

Not putting you to shame do I write these things; but as admonishing beloved children of mine. For if you have ten thousand guardians in Christ, yet not many fathers. For in Christ Jesus, by means of the Gospel, it was I that begot you. I exhort you then, become imitators of me. Because of this I have sent to you Timothy, who is a child of mine, beloved and faithful, in the Lord, who will recall to your memory my ways in Christ, according as everywhere, in every church, I teach. Supposing that I am not coming to you, some have been puffed up.

But I shall come quickly to you, if the Lord will. And I shall know, not the word of those that are puffed up, but the power. For not in word is the kingdom of God, but in power. What do you wish? With a rod am I to come to you? or in love, and the Spirit of meekness?

1Co 4:6. These things: from 1Co 3:5 onwards, where, as here, Paul speaks only of the parties of Apollos and himself.

Brothers: an appeal to the whole church.

Transferred: put into another shape. Same word in 2Co 11:13-15; Php 3:21. The teaching of 5, about Christian teachers, Paul applied specially to himself and Apollos. He now says that in doing so he put his teaching into a shape different from that which it would naturally have assumed; and that he did this for his reader’s good, that they might learn etc.

Things which are written: in the Old Testament, according to Paul’s constant and frequent use of this phrase. These words remind the readers that a careful study of the Scriptures would have corrected these errors. An interesting coincidence with Paul’s habit of referring to the Old Testament.

Not to go beyond etc.: not to exceed, in their estimate of themselves and others, the descriptions of human nature given in the Old Testament. Of these descriptions we have specimens in 1Co 3:19 f.

That in us you may learn etc.: i.e. by considering Paul’s description of the position of himself and Apollos, as garden laborers, paid for their work, house stewards, etc.

That you be not etc.: further purpose, a result of that foregoing.

On behalf of the one against the other: graphic description of party-spirit.

Puffed up: become large in your own esteem. This word is a marked feature of Paul’s description of the Corinthian Christians: 1Co 4:18-19; 1Co 5:2; 1Co 8:1; 1Co 13:4; Col 2:18. Its use here implies that their self-conceit was the source of their party-spirit. They set themselves on the side of one man and against another because of something in the one which seemed to flatter, and something in the other which did not flatter, their vanity.

The word transferred casts light upon the factions at Corinth. It tells us that, while speaking of himself and Apollos, Paul was really referring to others. These must have been those who were the real leaders or abettors of the parties. For Paul and Apollos were not such: though we are told plainly in 1Co 1:12; 1Co 3:4 that the factions actually bore their names. We infer, therefore, that there were men who, under cover of professed devotion to Paul or to Apollos, fomented the factions, in order thus to exalt themselves and increase their influence. These were the real party leaders. And they found a following through the extravagant estimate of their own powers and acquirements cherished by the Corinthian Christians. We can easily conceive that some man of learning began to be looked up to by some who prided themselves in their love of learning; and that he strengthened his influence over them by pointing to the learning and mental power of Paul. Another man, of fluent speech, was perhaps looked up to by some who had formerly listened with delight to Apollos. Now it is evident that Paul’s whole teaching in 5 about Apollos and himself applies, with far greater force, and with solemn warning, to these men. They needed to beware with what materials they were building; and lest, while seeming to build, they were really pulling down, the temple of God. They needed, to save them from self-deception, to be reminded that the Scriptures taught that mere human wisdom is but folly in disguise; and that the light of the great day will reveal even the secret purposes of the heart.

Fuente: Beet’s Commentary on Selected Books of the New Testament

4:6 {7} And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn {e} in us not to think [of men] above that which is written, that no one of you be puffed up for one against another.

(7) Having rejected their judgment, he sets forth himself again as a singular example of modesty, as one who concealed in this epistle those factious teacher’s names, did not hesitate to put down his own name and Apollos’ in their place, and took upon him as it were their shame. And this shows how far was he from preferring himself to any.

(e) By our example, who choose rather to take other men’s faults upon us, than to find fault with any by name.

Fuente: Geneva Bible Notes

Taking pride in the wrong things 4:6-13

"With rhetoric full of sarcasm and irony he [Paul] goes for the jugular. His own apostleship, which he portrays in bold relief, contrasting his own ’shame’ with their perceived ’high station,’ is alone consonant with a theology of the cross." [Note: Fee, The First . . ., p. 156.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul had used various illustrations to describe himself and Apollos: farmers, builders, servants, and stewards. To exceed what God has written would be to go beyond the teaching of the Scriptures (cf. 1Co 15:3-4). If his readers avoided this pitfall, they would not take pride in one of their teachers over another.

In this letter Paul often used the verb translated "arrogant" or "puffed up" (Gr. physioomai) to describe attitudes and activities that smacked of human pride rather than godly wisdom and love (cf. 1Co 4:18-19; 1Co 5:2; 1Co 8:1; 1Co 13:4). The frequent use of this word identifies one of the Corinthians’ main problems. Their attitude was wrong because their outlook was wrong. Paul proceeded to deal with it, and the rejection of him that it produced, in the remainder of this pericope.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)



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