Bible Groups

Chapter 4

1 The roles of Paul, & Apollos & Cephas should not be exaggerated - they should be seen as servants and stewards. The word used here (only) for servants came from “under-rower”, ie rower in the lower row, ie service in general and especially of a lowly kind, and subject to direction - subordinates. “Stewards” translates oikonomoi, uniquely used here. It is a word for a supervisor, administrator or manager of a large estate (whence economy), household or city. But in cults they often had a cultic, religious role too. Not the owner, responsible, but also subject to direction by the master. “mysteries” in the sense that we are wholly unable to penetrate, but partially revealed by God (Cf 2:7). The preacher’s sphere is revelation.
2 Such stewards (continuing the metaphor) should show themselves to be trustworthy, not like some who were not. If master has to check everything, no point in having a supervisor.
3 But you do not judge me. The supervisor is judged only by the master. “judged” here refers to initial cross-questioning: Paul is not interested in any preliminary human questioning, only in the final judgement. Even saying his own judgement on himself is irrelevent. Heart-searching is useful, but we should not seek to anticipate the Lord’s verdict, which compares to the day the builder’s individual work is made visible (3:13).
4 My conscience is clear, but it is the Lord who judges - even Paul has no right to judge, or even to cross-question. Even a clear conscience is provisional. Jesus as judge is old christological image, cf 3:13; Amos 5:15,18. Paul transfers the title "Lord" and the judgement role from God to Jesus.
5 Stop judging! Wait for the final judgement. One of Christ's main roles is bringing all creation under himself and so returned to God, ie salvation or reconciliation. All is therefore to be judged in the light of the Cross, which ends all human wisdom. Judging before that can lead to disharmony. “Until” correctly implies the Last Coming is certain, but the time is not known. “Darkness” here in the sense of our hidden thoughts and intentions, rather than evil. The “praise” we receive (as from a magistrate) is reward, not merited. It is “from God”, final, no appeal. Should not judge by secular standards nor ‘of this age’ - ie should not anticipate the coming judgement of God. Not only Paul but all assistants and stewards will stand before the divine tribunal.
6 Paul may appear to have been addressing the argument about who follows who, but it is now clear that he is really concerned that they should learn from the example of Paul and Apollos how they should relate to one another and to their leaders. He has not really been speaking about himself and Apollos, but has “applied all these things to himself and Apollos” to address the issue of divisiveness in the community. The cooperation between Paul and Apollos is the example to be followed. There probable were no parties of Paul or Apollos - but there was division, and perhaps disruptive leaders. “to go” has been added (not in the Greek) to make sense: they are not to go beyond what is written, they should not indulge in the false wisdom of vain speculation, but should content themselves with Paul’s proclamation of the Cross, which is the fulfillment of the Old Testament = what is written. (We do not know the meaning of this proverb). Paul is not boasting of himself in using his own behaviour as an example - he insists he has nothing except what he has received from God, and his actions are transparent to all. They should follow Paul’s example and not show pride in themselves for the gifts they have received. And Paul is referring to them all, not just to preachers. “applied” translates meteschematisa, to transform: I have used myself and Apollos as an illustration of my teaching. One may legitimately rejoice in one’s spiritual leaders, but to favour one leader against another (partisanship) is overstepping the bounds: it is taking undue pride in one’s own party, as in oneself. Several Greek philosophers opine that those puffed up with pride in their own wisdom were difficult to live with.
7 Singular: the one who is inflated with pride has nothing he has not been given, so he should not boast and make himself different/superior as if he had not received it. They should consider that they are rich - but only because they have been gifted. This verse may be the key to 1 Cor: some may have been giving themselves airs, lording it over others, acting as if there were no limits to their freedom, like kings - which would surely have led to dissension. They need to discern for themselves who they really are. All that they have, they have received. But - as in these verses - they have left God out of their thoughts.
8 Vv 8-13 is impassioned, biting irony: addressed to whole church - no evidence that intended for the leaders only, as some suggest. They have not understood eschatology. They think they have it all now! But their work will be subject to eschatological scrutiny. You are satisfied (as with food); you are rich; you have become kings, secure and wanting nothing: without personal cost they have - as believers - been called to rule over the world.- presumably in the sense of showing right behaviour to the world - but showing it with authority given by God. These phrases could also be punctuated as questions, continuing the series of ironic questions in v. 7. Either way, this tendency towards an over-realised eschatology is self-deception which draws Paul’s irony, and to which he contrasts his own situation. This attitude has implications for their thinking about other issues, eg morality, and resurrection, which Paul will address later. They even do not need Paul’s company. Paul wishes that they were indeed in this secure position, so that he might share in it. But they are not so blessed. The reality of apostolic ministry is very different from heaven on earth now.
9 The actions of Paul and the other apostles are visible to all, they have no privacy. “Last of all”, like condemned criminals last in the arena procession. Accepts the position God has placed them in. It is not philosophy but belief in Christ that enables them to endure. We do not want to be exhibited publicly - we prefer privacy, so scrutiny of our beliefs and sufferings is hard. God’s strength is made perfect in our weakness.
10 With a classic “hardship list” (vv 10-13), which were used to demostrate the virtue of philosophers and their ability to overcome adversity, (ie not intended as biographical) Paul contrasts “us apostles”, who are fools on Christ's account, in the eyes of the world, with the Corinthians who see themselves as wise in Christ, ie as having passed beyond the folly of the Passion & Cross and have already reached the condition of glory, claiming a wisdom Paul does not claim for himself. “In disrepute” - dishonoured, deprived of citizenship.
11 They think they have already arrived - Paul responds with “Until now” - time is ephemeral, the kingdom has not yet come. Vv11-12a and the centre of the chiastic vv 11-13: they not only use vocabulary unusual for Paul, but identify him and Apollos with the poor, over whom the Corinthians are so lording it. These verses echo the beatitudes, which assert future reversal of present human conditions, and so future relief for the apostles suffering now. Whereas the Corinthians present puffed-up attitude threatens them with future woes and undoing (Lk 6:24-26). They have forgotten that the reversal is promised for the future, not now. The apostles’ hunger, “to this hour” etc, is contrasted with the Corinthians already wanting for nothing (V. 8). There is no security for the believer, no satisfaction of “having arrived”, only hope and confidence.
12 The Greeks - and perhaps some of the Corinthians - despised manual labour: Paul toiled with his own hands to the point of weariness. The apostles’ woes are then contrasted with their reaction - they bless, endure, and respond gently.
13 This gentle reaction would not commend itself to the Greeks (nor to us!), who would see it as weakness. “Rubbish”, “scum”, dregs: removed as result of cleaning; came to have derived meaning of propitiatory (human) sacrifice, for which the meanest, worthless, most contemptible member of the community was used. Chiasm concludes with “until now”, echoing v.11.
14 In Vv. 14-21 Paul explains why he has written as he has. Hardship lists were used by philosophers to demonstrate tranquillity in face of adversity: the truly wise person can cope with adversities from outside. Ability to submit to hardships is a is a sign of wisdom. The gospel can achieve its aim in spite of human weakness. Paul is not seeking here to shame the Corinthians, but to persuade them to imitate him. The tender metaphor is of a loving father admonishing or warning his beloved children: he not only begets and gives them life (by bringing the gospel to them) but continues to nourish them by presenting the gospel to them through his life as well as through his words, and they are to learn, as children do, by imitating their parents. The use of “rod” and “ways” continue this metaphor of a loving father.
15 Paul’s unique relationship with the Corinthians: he became their father through the gospel. Quite different than the relationship with their “Guides/guardians”: paidagogos - the personal slaves who attended a Greek boy, heard his homework, taught him manners, etc, but only becoming respected as tutors in Hellenistic times (ie when Paul was writing). Thus entitled to and got respect, but, as a slave, he could be replaced. Very different from the father, whose responsibilities for Jews included teaching his son the Torah - replaced here by the gospel. The Corinthians owed most of all to Paul, and should therefore heed his injunctions.
16 Paul invites the Corinthians to continue to imitate him, but not to attach themselves to him: they should consider the gifts they have recieved, and by imitating him learn to imitate Christ. If we are to commend our gospel to others, they must see its power in our lives. One of 4 calls for imitation in Paul’s letters (Cf. 11:1, Phil 3:17; 1 Thess 1:6).
17 As a peroration Paul moves from a letter of presence to one of recommendation: he is sending Timothy (actually has already sent him - he is not included in the letter’s opening, but may have carried this letter - or a part of it) to remind them the example of Paul’s behaviour - his “ways”, which are quite different from the human ways the Corinthians are following. And no different from his teachings elsewhere. Timothy is mentioned frequently by Paul in various affectionate and trusting terms, including “child” which implies Timothy was evangelised by Paul. Timothy was Paul’s most trusted emissary to several communities, and became first Bishop of Ephesus (Eusebius). It was assumed an emissary would be treated as the sender. An emissary also enjoyed some considerable power.
18 Some suggested Paul will not visit them again, so they had nothing to fear from Paul, and nothing to gain by following him. First time he specifically accuses hem of arrogance. They should not base their self-importance on arguments, but accept the power in the preaching of the kingdom of God - Paul will administer this power when he comes - either in correction or support. It is for them to choose which it shall be.
19 But Paul will come very soon - if the Lord agrees - to test the arrogant. He will do this not by testing their use of words, but by seeking a demonstration of their Spirit and power - Cf 2:4-5. But he is not a free agent, he is subject to the Lord’s direction.
20 There is a difference between words and power: the gospel not only shows what people must do, it gives them the power to do it. Paul’s opponents may speak well, but is God’s power manifested in them? God’s kingdom is more than talk.
21 The question is not whether Paul will come, but how he will come - with rod or gentleness? It depends on how they will receive him. The kingdom, which they imagine to be already fully present in their lives (v. 8) will be rather unexpectedly shown in the strength of Paul’s encounter with them, if/when he comes in person. Cf 2 Cor 13:10.

Paul's First Letter to the Corinthians

Chapter 4