Albert Barnes Commentary 1 Corinthians 4

First Corinthians CHAPTER 4

This chapter is a continuation of the subject discussed in the preceding ones, and of the argument that closes the last chapter. The proper division would have been at verse 6. The design of the first six verses is to show the real estimate in which the apostles should be regarded as the ministers of religion.

The remainder of the chapter (1 Corinthians 4:7–21) is occupied with setting forth further the claims of the apostles to their respect, in contrast to the false teachers, and with reproving the spirit of vain boasting and confidence among the Corinthians. Paul (1 Corinthians 4:7) reproves their boasting by assuring them that they had no ground for it, since all that they possessed had been given to them by God.

In 1 Corinthians 4:8, he reproves the same spirit with cutting irony, as if they claimed to be eminently wise. Still further to reprove them, he alludes to his own self-denials and sufferings, as contrasted with their ease, safety, and enjoyment (1 Corinthians 4:9–14). He then shows that his labors and self-denials on their behalf laid the foundation for his speaking to them with authority as a father (1 Corinthians 4:15–16).

And to show them that he claimed that authority over them as the founder of their church, and that he was not afraid to discharge his duty toward them, he informs them that he had sent Timothy to look into their affairs (1 Corinthians 4:17).

He himself would soon follow, and he assures them that he had power to come to them with the severity of Christian discipline; it depended on their conduct whether he would come with a rod or with the spirit of meekness and love (1 Corinthians 4:21).

Let a man. Let everyone; let this be the estimate formed of us by each one of you.

So account of us. So think of us, the apostles.

As of the ministers of Christ. As the servants of Christ. Let them form a true estimate of us and our office—not as the head of a faction, not as designing to form parties, but as unitedly and entirely the servants of Christ. See 1 Corinthians 3:5.

And stewards. Stewards were those who presided over the affairs of a family and made provision for it, etc. .

It was an office of much responsibility, and the apostle, by using the term here, seems to have designed to elevate those whom he seemed to have depreciated in 1 Corinthians 3:5.

Of the mysteries of God. Of the gospel. (See 1 Corinthians 2:7).

The office of a steward was to provide those things that were necessary for the use of a family. And so the office of a minister of the gospel, and a steward of its mysteries, is to dispense such instructions, guidance, counsel, etc., as may be requisite to build up the church of Christ; to make known those sublime truths that are contained in the gospel, but which had not been made known before the revelation of Jesus Christ, and which are, therefore, called mysteries (that is, revealed truths). It is implied in this verse:

1. That the office of a minister is one that is subordinate to Christ—they are his servants.

2. That those in the office should not attempt to be the head of a sect or party in the church.

3. That the office is honorable, as that of a steward is.

4. That Christians should endeavor to form and cherish just ideas of ministers, to give them their true honor, but not to overrate their importance.

Moreover, etc. The fidelity required of stewards seems to be alluded to here, in order to show that the apostles acted from a higher principle than a desire to please people, or to be regarded as at the head of a party.

They ought to regard them as bound, like all stewards, to be faithful to the Master whom they served.

It is required, etc. It is expected of them; it is the main or leading thing in their office. In that office, fidelity is eminently required as an indispensable and cardinal virtue.

Fidelity to the master, faithfulness to his trust, is THE virtue especially demanded there. In other offices, other virtues may be particularly required, but here fidelity is demanded.

This is required particularly because it is an office of trust. The master's goods are at the steward's disposal, and there is so much opportunity for the steward to appropriate those goods to his own use, so that his master cannot detect it.

There is a strong similarity between the office of a steward and that of a minister of the gospel. However, it is not necessary here to dwell on the resemblance. The idea of Paul seems to be:

1. That a minister, like a steward, is devoted to his Master's service and should regard himself as such.
2. That he should be faithful to that trust, and not abuse or violate it.
3. That he should not be judged by his fellow stewards or fellow servants, but that his main desire should be to meet with the approval of his Master.

A minister should be faithful for obvious reasons:

1. He is appointed by Jesus Christ;
2. Because he must answer to him;
3. Because the honour of Christ and the welfare of his kingdom are entrusted to him; and
4. Because of the importance of the matter committed to his care; and the importance of fidelity can be measured only by the consequences of his labours to those souls in an eternal heaven or an eternal hell.

But with me. In my estimate; in regard to myself. That is, I esteem it a matter of no concern. Since I am responsible as a steward to my Master only, it is a matter of small concern what men think of me, provided I have His approval. Paul was not indifferent to the good opinion of men. He did not despise their favor or seek their contempt. But this was not the principal thing which he regarded; and we have here a noble elevation of purpose and of aim, which shows how direct was his intention to serve and please the Master who had appointed him to his office.

That I should be judged. The word rendered judged here properly denotes examining the qualities of any person or thing; and sometimes, as here, expressing the result of such examination or judgment. Here it means to blame or condemn.

Of you. By you. Dear as you are to me as a church and a people, yet my main desire is not to secure your esteem, or to avoid your censure, but to please my Master, and secure His approval.

Or of man's judgment. Of any man's judgment. What he had just said—that he esteemed it a matter not worth regarding, whatever their opinion of him might be—could seem like arrogance, or appear as if he looked upon them with contempt.

To avoid this interpretation of his language, he here says that it was not because he despised them, or regarded their opinion as less valuable than that of others, but because he had the same feelings in regard to all men.

Whatever their rank, character, talent, or learning, he regarded it as a matter of the least possible consequence what they thought of him. He was answerable not to them, but to his Master, and he could pursue an independent course, whatever they might think of his conduct. This is also evidently designed to reprove them for seeking so much the praise of each other.

The Greek here is "of man's day," where day is used, as it often is in Hebrew, to denote the day of trial, the day of judgment, and then simply judgment. Thus the word, the Hebrew day, is used in Job 24:1; Psalms 37:13; Joel 1:15; Joel 2:1.

Yea, I judge not mine own self. I do not attempt to pronounce a judgment on myself. I am conscious of imperfection and of being biased by self-love in my own favor. I do not feel that my judgment of myself would be strictly impartial and in all respects to be trusted.

However favorable my opinion of myself may be, I am aware that I may be biased. This is designed to soften what he had just said about their judging him and to show further the little value that should be placed on any human judgment.

"If I do not regard my own opinion of myself as highly valuable, I cannot be suspected of undervaluing you when I say that I do not much regard your opinion. And if I do not highly esteem my own opinion of myself, then it is not to be expected that I should set a high value on the opinions of others."

God alone is the infallible Judge. Since we and our fellow men are liable to be biased in our opinions—whether from envy, ignorance, or self-love—we should regard the judgment of the world as of little value.

For I know nothing by myself. There is evidently an ellipsis here to be supplied, and it is well supplied by Grotius, Rosenmuller, Calvin, etc.: "I am not conscious of evil, or unfaithfulness to myself; that is, in my ministerial life."

It is well remarked by Calvin that Paul does not here refer to his entire life, but only to his apostleship. The sense is this: "I am conscious of integrity in this office. My own mind does not condemn me for ambition or unfaithfulness. Others may accuse me, but I am not conscious of anything that should condemn me or render me unworthy of this office."

This appeal to the integrity and faithfulness of his ministry Paul makes elsewhere. It is evident, for example, in his speech before the elders of Ephesus at Miletus (Acts 20:18, 19, 26, 27). Compare also 2 Corinthians 7:2 and 2 Corinthians 12:17.

It was the appeal that a holy and faithful man could make to the integrity of his public life, and such as every minister of the gospel ought to be able to make.

Yet am I not hereby justified. I am not justified because I am not conscious of a failure in my duty. I know that God the Judge may see imperfections where I see none.

I know that I may be deceived; and, therefore, I do not pronounce a judgment on myself as if it were infallible and final. It is not by the consciousness of integrity and faithfulness that I expect to be saved, and it does not follow that I claim to be free from all personal blame.

I know that our own partiality will often teach us to overlook many faults that others may discern in us.

He that judgeth me is the Lord. By his judgment I am to abide; and by his judgment I am to receive my eternal sentence, and not by my own view of myself.

He searches the hearts. He may see evil where I see none. I would not, therefore, be self-confident, but would, with humility, refer the whole case to him.

Perhaps there is here a gentle and tender reproof of the Corinthians, who were so confident in their own integrity, and a gentle admonition to them to be more cautious, as it was possible that the Lord would detect faults in them where they perceived none.

Regarding the phrase "by myself" in this context: it can be understood as "For I am not conscious of any evil." Compare also Psalm 143:2.

Therefore. In view of the danger of being deceived in your judgment, and the impossibility of certainly knowing the failings of the heart.

Judge nothing. Pass no decided opinion .

The apostle here takes the opportunity to impress upon them an important lesson—one of the leading lessons of Christianity—not to pass a harsh opinion on the conduct of any man, since there are so many things that contribute to his character which we cannot know, and so many secret failings and motives which are all concealed from us.

Until the Lord come. The Lord Jesus at the day of judgment, when all secrets will be revealed, and a true judgment will be passed on all men.

Who both will bring to light .

The hidden things of darkness. The secret things of the heart which have been hidden, so to speak, in darkness. The subsequent clause shows that this is the sense. He does not refer to the deeds of night, or those things which were performed in the secret places of idolatry, but to the secret designs of the heart; and perhaps means gently to insinuate that there were many things about the character and feelings of his enemies which would not fare well under the revelations of that day.

The counsels of the hearts. The purposes, designs, and intentions of men. All their plans will be made known in that day. And it is a most fearful and alarming truth, that no man can conceal his purposes beyond the day of judgment.

And then shall every man have praise of God. The word here rendered praise, epainos, denotes in this place reward, or that which is due to him: the just sentence that ought to be pronounced on his character. It does not mean, as our translation would imply, that every man will then receive divine approbation—which will not be true—but that every man will receive what is due to his character, whether good or evil. So Bloomfield and Bretschneider explain it. Hesychius explains it by judgment, krisis. The word must be limited in its meaning according to the subject or the context. The passage teaches:

1. that we should not be guilty of harsh judgment of others.
2. The reason is, that we cannot know their feelings and motives.
3. that all secret things will be brought forth in the great day, and nothing be concealed beyond that time.
4. that every man will receive justice there. He will be treated as he ought to be. The destiny of no one will be decided by the opinions of men, but the doom of all will be fixed by God. How important is it, therefore, that we be prepared for that day; and how important to cherish such feelings and form such plans, that they can be revealed without involving us in shame and contempt!