Charles Ellicott Commentary 1 Corinthians 4

Man.—In a generic sense means “every one” (as in 1 Corinthians 11:28, and Galatians 6:1).

Us—i.e., Paul himself and Apollos.

As of the ministers of Christ.—Better, as ministers of Christ. The word used for “ministers” here expresses more strongly the idea of subordination than the word which occurs in 1 Corinthians 3:5. It implies not only those who are under one superior, but those who are in a still inferior position—the officer who has to obey orders, as in Matthew 5:25—a “servant” (Matthew 26:58). Though servants, their office is one of great trust; they are “stewards” to whom the owner of the house has entrusted the care of those sacred things—“mysteries”—which previously have been hidden, but are now made known to them, his faithful subordinates. It is to be remembered that even the steward in a Greek household was generally a slave.

On verses 1-5:

The first five verses of this chapter contain a further argument against party-spirit as it existed in the Corinthian Church—namely, that God alone can judge whether any man’s work is worthy, and that God, unlike man, who selects only some one for praise, will give to every worker his own proper share of approval.

Moreover it is required . . .—Better, Moreover here (on earth) inquiry is made in the case of stewards in order that it may be found that one is faithful. The word “found” means “discovered,” or “proved to be” (Romans 7:10). The argument here is that, just as in the case of an earthly steward, inquiry is made into his character to determine if he is trustworthy, so it will be with those who are stewards of the mysteries of God.

That inquiry is, of course, made regarding an earthly steward by his master whom he serves; and so the Lord alone, whose stewards the Apostles were, will be the inquirer into their faithfulness. If we take 1 Corinthians 4:2 as it is in our English version, it would seem to imply that on this point of faithfulness the Church might prefer one steward to another. This would suggest that to some extent, therefore, party spirit might exist, which would be contrary to the whole argument from the beginning of the Epistle, and strikingly at variance with the remarks that immediately follow in 1 Corinthians 4:5. The rendering adopted above is a more literal translation of the best Greek texts, and also perfectly in harmony with the general sense of the passage.

But with me it is a very small thing . . .—However, since the Corinthians had actually “judged” various of their teachers, the Apostle assures them that their judgment—or the judgment of the world generally—is to him a very small matter—indeed, no earthly judgment is of any concern to him. He does not even judge himself as worthy and faithful because he is not conscious of any unfaithfulness; yet that is no justification to him—his only judge is the Lord.

Man’s judgment.—The literal translation is man’s day. Some have thought they saw in it a provincialism or a Hebraism. Probably, however, the explanation is that St. Paul lived with the idea of the day of the Lord as the judgment day so constantly before him that he uses the words as synonymous. (Compare also 1 Corinthians 3:13, the day shall declare it.)

For I know nothing by myself.—The general meaning of this passage is given in the previous Note. The Greek of the words rendered, “I know nothing of myself,” is clearly “I am not conscious in myself” of having been unfaithful; the word being almost invariably used in classical Greek in a bad sense.

In the English version the word “by” is used in a sense now nearly obsolete. To an English reader the passage at first sight seems to assert that St. Paul of his own power possessed no knowledge. In old English, however, the word “by” meant (not necessarily the instrument by which) frequently “in connection with” or “concerning.” In this sense it is found in Deuteronomy 27:16; Ezekiel 22:7. In Foxe’s Book of Martyrs a woman under examination is accused of having “spoken evil words by the queen.” It is still common to speak of our place being “by” (i.e., in close contiguity to) another, and a “bye- lane” is a passage connected with a thoroughfare. The word “by” does not seem to have had necessarily the meaning of “against” which some have attributed to it; the sense of “concerning” would suit all the passages given above better than “against.”

Before the time.—This is explained by the following words to be “the day of the Lord.” When this arrives, the truth will be ascertainable, for God will bring into light all the things currently hidden in the darkness, and will make manifest the inner motives of each heart. Then every man (and not only one party leader, as at Corinth) will have his due and proper praise from God—not from man.