A.T. Robertson Commentary 1 Corinthians 4

Ministers of Christ (υπηρετας Χριστου). Paul and all ministers (διακονους) 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) gathers up the preceding argument (3:5-23) and applies it directly by the

as (ως) that follows.

Stewards of the mysteries of God (οικονομους μυστηριων θεου). The steward or house manager (οικος, house, νεμω, to manage, old word) was a slave (δουλος) under his lord (κυριος, Luke 12:42), but a master (Luke 16:1) over the other slaves in the house (menservants παιδας, maidservants παιδισκαςLuke 12:45), an overseer (επιτροπος) over the rest (Matthew 20:8). Hence the under-rower (υπηρετης) of Christ has a position of great dignity as steward (οικονομος) 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 on 1 Corinthians 2:7 for this word) of God and are expected to teach them. "The church is the οικος (1 Timothy 3:15), God the οικοδεσποτης (Matthew 13:52), the members the οικειο (Galatians 6:10; Ephesians 2:19)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (οικονομια) 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). Either here on earth or in this matter. It is always local.

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

It is required (ζητειτα). It is sought. Many MSS. read ζητειτε, ye seek, an easy change as α and ε came to be pronounced alike (Robertson, Grammar, p. 186).

That a man be found faithful (ινα πιστος τις ευρεθη). Non-final use of ινα with first aorist passive subjunctive of ευρισκω, the result of the seeking (ζητεω). 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 (εμο δε). The ethical dative of personal relation and interest, "as I look at my own case." Cf. Php 1:21.

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

That I should be judged of you (ινα υφ' υμων ανακριθω). Same use of ινα as in verse 2. For the verb (first aorist passive subjunctive of ανακρινω) see on 1 Corinthians 2:14f. 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 ανθρωπινης ημερας). Or "by human day," in contrast to the Lord's Day (der Tag) in 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). Αλλα 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 εμαυτω συνοιδα). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of συνοιδα (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. Acts 5:2; 12:12; 14:6).

Yet (αλλ'). Adversative use of αλλα.

Am I not hereby justified (ουκ εν τουτω δεδικαιωμα). 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). Probably, who examines me and then passes on my fidelity (πιστος in verse 2).

Wherefore (ωστε). As in 3:21 which see.

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

Before the time (προ καιρου). The day of the Lord in 3:13. "Do not therefore anticipate the great judgment (κρισις) by any preliminary investigation (ανακρισις) which must be futile and incomplete" (Lightfoot).

Until the Lord come (εως αν ελθη ο κυριος). Common idiom of εως and the aorist subjunctive with or without αν 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 κα φωτισε). Future indicative of this late verb (in papyri also) from φως (light), to turn the light on the hidden things of darkness.

And make manifest (κα φανερωσε). (Ionic and late) causative verb φανεροω from φανερος. By turning on the light the counsels of all hearts stand revealed.

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