Bible Commentaries

Ministers of Christ (υπηρετας Χριστου — hupēretas Christou). Paul and all ministers (διακονους — diakonous) of the New Covenant (1 Corinthians 3:5) are under-rowers, subordinate rowers of Christ, only here in Paul‘s Epistles, though in the Gospels (Luke 4:20 the attendant in the synagogue) and the Acts (Acts 13:5) of John Mark. The so (ουτως — houtōs) gathers up the preceding argument (3:5-23) and applies it directly by the as (ως — hōs) that follows.

Stewards of the mysteries of God (οικονομους μυστηριων τεου — oikonomous mustēriōn theou). The steward or house manager (οικος — oikos house, νεμω — nemō to manage, old word) was a slave (δουλος — doulos) under his lord (κυριος — kurios Luke 12:42), but a master (Luke 16:1) over the other slaves in the house (menservants παιδας — paidas maidservants παιδισκας — paidiskas Luke 12:45), an overseer (επιτροπος — epitropos) over the rest (Matthew 20:8). Hence the under-rower (υπηρετης — hupēretēs) of Christ has a position of great dignity as steward (οικονομος — oikonomos) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew 13:11). They were entrusted with the knowledge of some of God‘s secrets though the disciples were not such apt pupils as they claimed to be (Matthew 13:51; Matthew 16:8-12). As stewards Paul and other ministers are entrusted with the mysteries (see note on 1 Corinthians 2:7 for this word) of God and are expected to teach them. “The church is the οικος — oikos (1 Timothy 3:15), God the οικοδεσποτης — oikodespotēs (Matthew 13:52), the members the οικειοι — oikeioi (Galatians 6:10; Ephesians 2:19)” (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (οικονομια — oikonomia) of God given to him (Colossians 1:25; Ephesians 1:10). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.

Here (ωδε — hōde). Either here on earth or in this matter. It is always local.

Moreover (λοιπον — loipon). Like λοιπον — loipon in 1 Corinthians 1:16 which see, accusative of general reference, as for what is left, besides.

It is required (ζητειται — zēteitai). It is sought. Many MSS. read ζητειτε — zēteite ye seek, an easy change as αι — ai and ε — e came to be pronounced alike (Robertson, Grammar, p. 186).

That a man be found faithful (ινα πιστος τις ευρετηι — hina pistos tis heurethēi). Non-final use of ινα — hina with first aorist passive subjunctive of ευρισκω — heuriskō the result of the seeking (ζητεω — zēteō). Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office.

But with me (εμοι δε — emoi de). The ethical dative of personal relation and interest, “as I look at my own case.” Cf. Philemon 1:21.

It is a very small thing (εις ελαχιστον εστιν — eis elachiston estin). This predicate use of εις — eis is like the Hebrew, but it occurs also in the papyri. The superlative ελαχιστον — elachiston is elative, very little, not the true superlative, least. “It counts for very little with me.”

That I should be judged of you (ινα υπ υμων ανακριτω — hina huph' humōn anakrithō). Same use of ινα — hina as in 1 Corinthians 4:2. For the verb (first aorist passive subjunctive of ανακρινω — anakrinō) see note on 1 Corinthians 2:14. Paul does not despise public opinion, but he denies “the competency of the tribunal” in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord.

Or of man‘s judgement (η υπο αντρωπινης ημερας — ē hupo anthrōpinēs hēmeras). Or “by human day,” in contrast to the Lord‘s Day (der Tag) in 1 Corinthians 3:13. “That is the tribunal which the Apostle recognizes; a human tribunal he does not care to satisfy” (Robertson and Plummer).

Yea, I judge not mine own self (αλλ ουδε εμαυτον ανακρινω — all' oude emauton anakrinō). Αλλα — Alla here is confirmatory, not adversative. “I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others” (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.

For I know nothing against myself (ουδεν γαρ εμαυτωι συνοιδα — ouden gar emautōi sunoida). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of συνοιδα — sunoida (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. Acts 5:2; Acts 12:12; Acts 14:6).

Yet (αλλ — all'). Adversative use of αλλα — alla

Am I not hereby justified (ουκ εν τουτωι δεδικαιωμαι — ouk en toutōi dedikaiōmai). Perfect passive indicative of state of completion. Failure to be conscious of one‘s own sins does not mean that one is innocent. Most prisoners plead “not guilty.” Who is the judge of the steward of the mysteries of God? It is the Lord “that judgeth me” (ο ανακρινων με — ho anakrinōn me). Probably, who examines me and then passes on my fidelity (πιστος — pistos in 1 Corinthians 4:2).

Wherefore (ωστε — hōste). As in 1 Corinthians 3:21 which see.

Judge nothing (μη τι κρινετε — mē ti krinete). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in Matthew 7:1. The censorious habit was ruining the Corinthian Church.

Before the time (προ καιρου — pro kairou). The day of the Lord in 1 Corinthians 3:13. “Do not therefore anticipate the great judgment (κρισις — krisis) by any preliminary investigation (ανακρισις — anakrisis) which must be futile and incomplete” (Lightfoot).

Until the Lord come (εως αν ελτηι ο κυριος — heōs an elthēi ho kurios). Common idiom of εως — heōs and the aorist subjunctive with or without αν — an for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge.

Who will both bring to light (ος και πωτισει — hos kai phōtisei). Future indicative of this late verb (in papyri also) from πως — phōs (light), to turn the light on the hidden things of darkness.

And make manifest (και πανερωσει — kai phanerōsei). (Ionic and late) causative verb πανεροω — phaneroō from πανερος — phaneros By turning on the light the counsels of all hearts stand revealed.

His praise (ο επαινος — ho epainos). The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε — tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

I have in a figure transferred (μετεσχηματισα — meteschēmatisa). First aorist active (not perfect) indicative of μετασχηματιζω — metȧschēmatizō used by Plato and Aristotle for changing the form of a thing (from μετα — meta after, and σχημα — schēma form or habit, like Latin habitus from εχω — echō and so different from μορπη — morphē as in Philemon 2:7; Romans 12:2). For the idea of refashioning see Field, Notes, p. 169f. and Preisigke, Fachworter). Both Greek and Latin writers (Quintilian, Martial) used σχημα — schēma for a rhetorical artifice. Paul‘s use of the word (in Paul only in N.T.) appears also further in 2 Corinthians 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 εις — eis and once with ως — hōs In Philemon 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” (δια υμας — dia humas).

That in us ye may learn (ινα εν ημιν ματητε — hina en hēmin mathēte). Final clause with ινα — hina and the second aorist active subjunctive of μαντανω — manthanō to learn. As an object lesson in our cases (εν ημιν — en hēmin). 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 (το Μη υπερ α γεγραπται — to Mē huper ha gegraptai). It is difficult to reproduce the Greek idiom in English. The article το — to is in the accusative case as the object of the verb ματητε — mathēte (learn) and points at the words “Μη υπερ α γεγραπται — Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη — mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20.

That ye be not puffed up (ινα μη πυσιουστε — hina mē phusiousthe). Sub-final use of ινα — hina (second use in this sentence) with notion of result. It is not certain whether πυσιουστε — phusiousthe (late verb form like πυσιαω πυσαω — phusiaōινα — phusaō to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ζηλουτε — hina like ινα γινωσκομεν — zēloute in Galatians 4:17 (cf. Πυσιοω — hina ginōskomen in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. πυσις — Phusioō is from πυσαω — phusis (nature) and so meant to make natural, but it is used by Paul just like πυσιαω — phusaō or πυσα — phusiaō (from εις υπερ του ενος κατα του ετερου — phusa a pair of bellows), a vivid picture of self-conceit.

One for the one against the other (υπερ — heis huper tou henos kata tou heterou). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” (κατα — huper) the one and “against” (του ετερου — kata down on, the genitive case) the other (ετεροδοχ — tou heterou not merely another or a second, but the different sort, heterodox).

Maketh thee to differ (σε διακρινει — se diakrinei). Distinguishes thee, separates thee. Διακρινω — Diakrinō means to sift or separate between (δια — dia) as in Acts 15:9 (which see) where μεταχυ — metaxu is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired.

Which thou didst not receive (ο ουκ ελαβες — ho ouk elabes). “Another home-thrust” (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out.

Dost thou glory (καυχασαι — kauchasai). The original second person singular middle ending σαι — ̇sai is here preserved with variable vowel contraction, καυχαεσαικαυχασαι — kauchaesaîkauchasai (Robertson, Grammar, p. 341). Paul is fond of this old and bold verb for boasting.

As if thou hadst not received it (ως μη λαβων — hōs mē labōn). This neat participial clause (second aorist active of λαμβανω — lambanō) with ως — hōs (assumption) and negative μη — mē punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, “Ten years before the challenge of Pelagius, the study of St. Paul‘s writings, and especially of this verse and of Romans 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man‘s total depravity, of irresistible grace, and of absolute predestination.” Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.

Already are ye filled? (ηδη κεκορεσμενοι εστε — ēdē kekoresmenoi estė). Perfect passive indicative, state of completion, of κορεννυμι — korennumi old Greek verb to satiate, to satisfy. The only other example in N.T. is Acts 27:38 which see. Paul may refer to Deuteronomy 31:20; Deuteronomy 32:15. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also.

Already ye are become rich (ηδη επλουτησατε — ēdē eploutēsate). Note change to ingressive aorist indicative of πλουτεω — plouteō old verb to be rich (cf. 2 Corinthians 8:9). “The aorists, used instead of perfects, imply indecent haste” (Lightfoot). “They have got a private millennium of their own” (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke 22:29.; 1 Thessalonians 2:12; 2 Timothy 2:12).

Ye have reigned without us (χωρις ημων εβασιλευσατε — chōris hēmōn ebasileusate). Withering sarcasm. Ye became kings without our company. Some think that Paul as in 1 Corinthians 3:21 is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas.

I would that ye did reign (και οπελον γε εβασιλευσατε — kai ophelon ge ebasileusate). More exactly, “And would at least that ye had come to reign (or become kings).” It is an unfulfilled wish about the past expressed by οπελον — ophelon and the aorist indicative instead of ει γαρ — ei gar and the aorist indicative (the ancient idiom). See Robertson, Grammar, p. 1003, for the construction with particle οπελον — ophelon (an unaugmented second aorist form).

That we also might reign with you (ινα και ημεις υμιν συνβασιλευσωμεν — hina kai hēmeis humin sunbasileusōmen). Ironical contrast to χωρις ημων εβασιλευσατε — chōris hēmōn ebasileusate just before. Associative instrumental case of υμιν — humin after συν — suṅ f0).

Hath set forth us the apostles last (ημας τους αποστολους εσχατους απεδειχεν — hēmas tous apostolous eschatous apedeixen). The first aorist active indicative of αποδεικνυμι — apodeiknumi old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2 Thessalonians 2:4) for gladiatorial show as in ετηριομαχησα — ethēriomachēsa (1 Corinthians 15:32). In this grand pageant Paul and other apostles come last (εσχατους — eschatous predicate accusative after απεδειχεν — apedeixen) as a grand finale.

As men doomed to die (ως επιτανατιους — hōs epithanatious). Late word, here alone in N.T. The lxx (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (A.R. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say morituri salutamus. All this in violent contrast to the kingly Messianic pretensions of the Corinthians.

A spectacle (τεατρον — theatron). Cf. Hebrews 11:33-40. The word, like our theatre, means the place of the show (Acts 19:29, Acts 19:31). Then, it means the spectacle shown there (τεαμα — theama or τεα — thea), and, as here, the man exhibited as the show like the verb τεατριζομενοι — theatrizomenoi made a spectacle (Hebrews 10:33). Sometimes it refers to the spectators (τεαται — theatai) like our “house” for the audience. Here the spectators include “the world, both to angels and men” (τωι κοσμωι και αγγελοις και αντρωποις — tōi kosmōi kai aggelois kai anthrōpois), dative case of personal interest.

We - you (ημεισυμεις — hēmeiṡ̇humeis). Triple contrast in keenest ironical emphasis. “The three antitheses refer respectively to teaching, demeanour, and worldly position” (Robertson and Plummer). The apostles were fools for Christ‘s sake (2 Corinthians 4:11; Philemon 3:7). They made “union with Christ the basis of worldly wisdom” (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. Ενδοχος — Endoxos illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.

Even unto this present hour (αχρι της αρτι ωρας — achri tēs arti hōras). Αρτι — Arti (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 1 Corinthians 4:11 give a graphic picture of Paul‘s condition in Ephesus when he is writing this epistle.

We hunger (πεινωμεν — peinōmen), we thirst (διπσωμεν — dipsōmen), are naked (γυμνιτευομεν — gumniteuomen), late verb for scant clothing from γυμνητης — gumnētēs are buffeted (κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos.

We toil (κοπιωμεν — kopiōmen). Common late verb for weariness in toil (Luke 5:5), working with our own hands (εργαζομενοι ταις ιδιαις χερσιν — ergazomenoi tais idiais chersin) instrumental case χερσιν — chersin and not simply for himself but also for Aquila and Priscilla as he explains in Acts 20:34. This personal touch gives colour to the outline. Paul alludes to this fact often (1 Thessalonians 2:9; 2 Thessalonians 3:8; 1 Corinthians 9:6; 2 Corinthians 11:7). “Greeks despised manual labour; St. Paul glories in it” (Robertson and Plummer). Cf. Deissmann, Light, etc., p. 317.

Being reviled we bless (λοιδορουμενοι ευλογουμεν — loidoroumenoi eulogoumen). Almost the language of Peter about Jesus (1 Peter 2:23) in harmony with the words of Jesus in Matthew 5:44; Luke 6:27.

Being persecuted we endure (διωκομενοι ανεχομετα — diōkomenoi anechometha). We hold back and do not retaliate. Turn to Paul‘s other picture of his experiences in the vivid contrasts in 2 Corinthians 4:7-10; 2 Corinthians 6:3-10 for an interpretation of his language here.

Being defamed we intreat (δυσπημουμενοι παρακαλουμεν — dusphēmoumenoi parakaloumen). The participle δυσπημουμενοι — dusphēmoumenoi is an old verb (in 1 Maccabees 7:41) to use ill, from δυσπημος — dusphēmos but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above.

As the filth of the world (ως περικαταρματα του κοσμου — hōs perikatharmata tou kosmou). Literally, sweepings, rinsings, cleansings around, dust from the floor, from περικαταιρω — perikathairō to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. Καταρμα — Katharma was the refuse of a sacrifice. In Proverbs 21:18 περικαταρμα — perikatharma occurs for the scapegoat. The other example is Epictetus iii. 22, 78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms Christiani ad leones. At any rate in 1 Corinthians 15:32 Paul says “I fought with wild beasts” and in 2 Corinthians 1:9 “I had the answer of death.” Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in Acts 19:23-41 under the influence of Demetrius and the craftsmen.

The offscouring of all things (παντων περιπσημα — pantōn peripsēma). Late word, here only in N.T., though in Tob. 5:18. The word was used in a formula at Athens when victims were flung into the sea, περιπσημα ημων γενου — peripsēma hēmōn genou (Became a περιπσημα — peripsēma for us), in the sense of expiation. The word merely means scraping around from περιπσαω — peripsaō offscrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with περικαταρματα — perikatharmata f0).

To shame you (εντρεπων — entrepōn). Literally, shaming you (present active participle of εντρεπω — entrepō), old verb to turn one on himself either middle or with reflexive pronoun and active, but the reflexive εαυτοις — heautois is not expressed here. See note on 2 Thessalonians 3:14. The harsh tone has suddenly changed.

To admonish (νουτετων — nouthetōn). Literally, admonishing (present active participle of νουτετεω — noutheteō). See note on 1 Thessalonians 5:12, note on. 1 Thessalonians 5:14.

For though ye should have (εαν γαρ εχητε — ean gar echēte). Third-class condition undetermined, but with prospect of being determined (εαν — ean and present subjunctive), “for if ye have.”

Tutors (παιδαγωγους — paidagōgous). This old word (παις — pais boy, αγωγος — agōgos leader) was used for the guide or attendant of the child who took him to school as in Galatians 3:24 (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, Vocabulary) illustrate both aspects of the paedagogue. Here it is the “tutor in Christ” who is the Teacher. These are the only two N.T. examples of the common word.

I begot you (υμας εγεννησα — humas egennēsa). Paul is their spiritual father in Christ, while Apollos and the rest are their tutors in Christ.

Be ye imitators of me (μιμηται μου γινεστε — mimētai mou ginesthe). “Keep on becoming (present middle imperative) imitators of me (objective genitive).” Μιμητης — Mimētēs is an old word from μιμεομαι — mimeomai to copy, to mimic (μιμος — mimos). Paul stands for his rights as their spiritual father against the pretensions of the Judaizers who have turned them against him by the use of the names of Apollos and Cephas.

Have I sent (επεμπσα — epempsa). First aorist active indicative. Probably Timothy had already gone as seems clear from 1 Corinthians 16:10. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Acts 19:22). Probably also Titus was then despatched to Corinth, also before the uproar.

In every church (εν πασηι εκκλησιαι — en pasēi ekklēsiāi). Paul expects his teachings and practices to be followed in every church (1 Corinthians 14:33). Note his language here “my ways those in Christ Jesus.” Timothy as Paul‘s spokesman will remind (αναμνησει — anamnēsei) the Corinthians of Paul‘s teachings.

Some are puffed up (επυσιωτησαν — ephusiōthēsan). First aorist (effective) passive indicative of πυσιοω — phusioō which see note on 1 Corinthians 4:6.

As though I were not coming to you (ως μη ερχομενου μου προς υμας — hōs mē erchomenou mou pros humas). Genitive absolute with particle (assuming it as so) with μη — mē as negative.

If the Lord will (εαν ο κυριος τελησηι — ean ho kurios thelēsēi). Third-class condition. See James 4:15; Acts 18:21; 1 Corinthians 16:7 for the use of this phrase. It should represent one‘s constant attitude, though not always to be spoken aloud.

But the power (αλλα την δυναμιν — alla tēn dunamin). The puffed up Judaizers did a deal of talking in Paul‘s absence. He will come and will know their real strength. II Corinthians gives many evidences of Paul‘s sensitiveness to their talk about his inconsistencies and cowardice (in particular chs. 2 Corinthians 1; 2; 10; 11; 12; 2 Corinthians 13:1-14). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.

With a rod (εν ραβδωι — en rabdōi). The so-called instrumental use of εν — en like the Hebrew (1 Samuel 17:43). The shepherd leaned on his rod, staff, walking stick. The paedagogue had his rod also.

Shall I come? (ελτω — elthō̱). Deliberative subjunctive. Paul gives them the choice. They can have him as their spiritual father or as their paedagogue with a rod.