John Calvin Commentary 1 Corinthians 4

Let a man so account of us. Since it was a matter of considerable importance to see the Church in this manner torn by corrupt factions, arising from the preferences or dislikes people had for individuals, he enters into a still more lengthy discussion about the ministry of the word.

Here there are three things to be considered in their order. In the first place, Paul describes the office of a pastor of the Church. Secondly, he shows that it is not enough for anyone to produce a title, or even to undertake the duty—a faithful administration of the office being requisite.

Thirdly, since the judgment the Corinthians formed of him was preposterous, he calls both himself and them to the judgment-seat of Christ. Therefore, in the first place, he teaches how every teacher in the Church ought to be regarded. In this area, he modifies his discourse in such a way as neither, on the one hand, to lower the credibility of the ministry, nor, on the other, to assign to humans more than is appropriate.

For both of these things are extremely dangerous, because, when ministers are demeaned, contempt for the word arises, while, on the other hand, if they are praised excessively, they abuse their freedom and become wanton against the Lord (1 Timothy 5:11). Now the balance Paul observes consists in this: he calls them ministers of Christ; by which he implies that they ought to apply themselves not to their own work but to that of the Lord, who has hired them as His servants, and that they are not appointed to rule authoritatively in the Church, but are subject to Christ’s authority—in short, that they are servants, not masters.

Regarding what he adds—stewards of the mysteries of God—he thereby expresses the kind of service. By this he implies that their office extends no further than this: that they are stewards of the mysteries of God. In other words, what the Lord has committed to their charge they deliver to people from hand to hand—as the expression goes—not what they themselves might choose.

For this purpose God has chosen them as ministers of His Son, so that through them He might communicate His heavenly wisdom to people; therefore, they ought not to move a step beyond this. He appears, at the same time, to aim an indirect criticism at the Corinthians, who, neglecting the heavenly mysteries, had begun to pursue strange inventions with excessive eagerness, and therefore they valued their teachers for nothing but secular learning.

It is an honorable distinction that he bestows upon the gospel when he calls its contents the mysteries of God. But since the sacraments are connected with these mysteries as appendages, it follows that those who are charged with administering the word are also the authorized stewards of them.

But it is required in ministers: It is as if he had said, it is not enough to be a steward if there is not upright stewardship. Now, the rule of upright stewardship is to conduct oneself in it with fidelity. This is a passage that ought to be carefully observed, for we see how haughtily Papists require that everything they do and teach should have the authority of law, simply on the ground of their being called pastors.

On the other hand, Paul is so far from being satisfied with the mere title that, in his view, it is not even enough that there is a legitimate call, unless the person who is called conducts himself in the office with fidelity. On every occasion, therefore, when Papists hold up before us the mask of a name to maintain the tyranny of their idol, let our answer be that Paul requires more than this from the ministers of Christ; though, at the same time, the Pope and his attendant train are lacking not merely in fidelity in the discharge of the office, but also in the ministry itself, if everything is duly considered.

This passage, however, militates not merely against wicked teachers, but also against all who have any other object in view than the glory of Christ and the edification of the Church. For everyone who teaches the truth is not necessarily faithful, but only he who desires from the heart to serve the Lord and advance Christ’s kingdom.

Nor is it without good reason that Augustine assigns to hirelings (John 10:12) a middle place between the wolves and the good teachers.

Regarding Christ’s requiring wisdom also on the part of the good steward (Luke 12:42), he speaks, it is true, in that passage with greater clarity than Paul, but the meaning is the same.

For the faithfulness of which Christ speaks is uprightness of conscience, which must be accompanied by sound and prudent counsel. By a faithful minister, Paul means one who, with knowledge as well as uprightness, discharges the office of a good and faithful minister.

But with me it is a very small thing. It remained for him to present his faithfulness to them, so that the Corinthians might judge him from this. But, as their judgment was corrupted, he throws it aside and appeals to the judgment seat of Christ.

The Corinthians erred in this: they looked with amazement at foreign masks and paid no attention to the true and proper marks of distinction. Accordingly, he declares with great confidence that he despises a perverted and blind judgment of this sort.

In this way, too, on the one hand, he admirably exposes the vanity of the false Apostles who made the mere applause of men their aim and considered themselves happy if they were held in admiration. On the other hand, he severely chastises the arrogance of the Corinthians, which was the reason they were so blinded in their judgment.

But, it is asked, on what ground was it allowable for Paul not merely to set aside the censure of one church, but to set himself above the judgment of men? For this is a condition common to all pastors—to be judged by the church.

I answer that it is the part of a good pastor to submit both his doctrine and his life for examination to the judgment of the church, and that it is the sign of a good conscience not to shun the light of careful inspection.

In this respect Paul, without doubt, was prepared to submit himself to the judgment of the Corinthian church, and to be called to render an account both of his life and of his doctrine, if there had been proper scrutiny among them, as he often assigns them this power and of his own accord entreats them to be prepared to judge correctly.

But when a faithful pastor sees that he is borne down by unreasonable and perverse biases, and that justice and truth have no place, he ought to appeal to God and take himself to His judgment seat, regardless of human opinion, especially when he cannot ensure that a true and proper understanding of matters will be reached.

If, then, the Lord’s servants should bear in mind that they must act in this manner, let them allow their doctrine and life to be brought to the test; indeed, let them voluntarily present themselves for this purpose. And if anything is objected against them, they should not refuse to answer.

But if they see that they are condemned without being heard in their own defense, and that judgment is passed upon them without their being allowed a hearing, let them raise their minds to such a level of magnanimity that, despising the opinions of men, they will fearlessly wait for God as their judge.

In this manner the Prophets of old, dealing with rebellious people and those who had the audacity to despise the word of God in their proclamation of it, needed to rise above in order to trample underfoot that diabolical obstinacy, which clearly tended to overthrow both the authority of God and the light of truth.

However, if anyone, when given an opportunity to defend himself, or at least when he needs to clear himself, appeals to God as a subterfuge, he will not thereby establish his innocence but will instead reveal his utter impudence.

Or of man’s day. While others explain it in another way, the simpler way, in my opinion, is to understand the word day as used metaphorically to mean judgment, because there are stated days for administering justice, and the accused are summoned to appear on a certain day.

He calls it man’s day when judgment is pronounced, not according to truth or in accordance with the word of the Lord, but according to the whim or rashness of men—in short, when God does not preside.

“Let men,” he says, “sit for judgment as they please: it is enough for me that God will annul whatever they have pronounced.”

Nay, I judge not my own self. The meaning is: “I do not venture to judge myself, though I know myself best; how then will you judge me, to whom I am less intimately known?”

Now he proves that he does not venture to judge himself by this: though he is not aware of any fault in himself, he is not thereby acquitted in the sight of God. Hence he concludes that what the Corinthians assume for themselves belongs exclusively to God.

“As for me,” he says, “when I have carefully examined myself, I perceive that I am not so clear-sighted as to discern thoroughly my true character; therefore I leave this to the judgment of God, who alone can judge, and to whom this authority exclusively belongs. As for you, then, on what ground will you claim something more?”

However, since it would be very absurd to reject all kinds of judgment—whether of individuals respecting themselves, of one individual respecting his brother, or of all together respecting their pastor—let it be understood that Paul speaks here not of the actions of men, which may be considered good or bad according to the word of the Lord, but of the eminence of each individual, which ought not to be estimated according to men’s whims.

It belongs to God alone to determine what distinction every one holds, and what honor he deserves. The Corinthians, however, despising Paul, groundlessly extolled others to the skies, as though they had at their command the knowledge that belonged exclusively to God.

This is what he previously mentioned as man’s day—when men mount the throne of judgment and, as if they were gods, anticipate the day of Christ, who alone is appointed by the Father as judge, allot to every one his station of honor, assign to some a high place, and degrade others to the lowest seats.

But what rule of distinction do they observe? They look merely to what appears openly; and thus what in their view is high and honorable is in many instances an abomination in the sight of God (Luke 16:15).

If anyone further objects that the ministers of the word may in this world be distinguished by their works, as trees by their fruits (Matthew 7:16), I admit that this is true. However, we must consider with whom Paul had to deal.

It was with persons who, in judging, looked to nothing but show and pomp, and arrogated to themselves a power which Christ, while in this world, refrained from using—that of assigning to every one his seat in the kingdom of God (Matthew 20:23).

Therefore, he does not prohibit us from esteeming those whom we have found to be faithful workmen and pronouncing them to be such; nor, on the other hand, from judging persons to be bad workmen according to the word of God. But he condemns that rashness which is practiced when some are preferred above others in a spirit of ambition—not according to their merits, but without examination of the case.

I am not conscious of any fault in myself. Let us observe that Paul speaks here not of his whole life, but simply of the office of apostleship. For if he had been altogether unconscious of anything wrong in himself, that would have been a groundless complaint which he makes in Romans 7:15, where he laments that the evil which he would not, that he does, and that he is by sin kept back from giving himself up entirely to God.

Paul, therefore, felt sin dwelling in him and confessed it. However, regarding his apostleship (which is the subject being discussed here), he had conducted himself with such integrity and faithfulness that his conscience did not accuse him of anything. This is an uncommon declaration, and of such a nature that it clearly shows the piety and holiness of his heart. Yet he says that he is not thereby justified, that is, pure and altogether free from guilt in the sight of God.

Why is this? Assuredly, it is because God sees much more distinctly than we do; and therefore, what appears to us cleanest is filthy in His eyes. Here we have a beautiful and singularly profitable admonition, not to measure the strictness of God’s judgment by our own opinion. For we are dim-sighted, but God is supremely discerning. We think of ourselves too indulgently, but God is a judge of the utmost strictness. Hence the truth of what Solomon says—

Every man’s ways appear right his own eyes, but the Lord pondereth the hearts (Proverbs 21:2).

Papists abuse this passage for the purpose of shaking the assurance of faith, and truly, I confess, that if their doctrine were admitted, we could do nothing but tremble in wretchedness during our whole life. For what tranquility could our minds enjoy if it were to be determined from our works whether we are pleasing to God? I confess, therefore, that from the main foundation of Papists there follows nothing but continual anxiety for consciences; and, accordingly, we teach that we must turn to the free promise of mercy, which is offered to us in Christ, that we may be fully assured that we are accounted righteous by God.

Therefore judge nothing before the time. From this conclusion it is clear that Paul did not mean to rebuke every kind of judgment without exception, but only that which is hasty and rash, made without examining the case. For the Corinthians did not observe with an unjaundiced eye the character of each individual, but, blinded by ambition, groundlessly extolled one and depreciated another, and took it upon themselves to determine the dignity of each individual beyond what is lawful for humans. Let us know, then, how much is allowed us, what is now within the sphere of our knowledge, and what is deferred until the day of Christ, and let us not attempt to go beyond these limits. For some things are now seen openly, while others lie buried in obscurity until the day of Christ.

Who will bring to light. If this is affirmed truly and properly concerning the day of Christ, it follows that, however well-regulated matters may be in this world, many things are still shrouded in darkness; and however much light there is, many things still remain obscure. I speak of human life and actions. He explains in the second clause what causes this obscurity and confusion, so that not all things are now evident. This is because there are astonishing recesses and deepest hiding-places in human hearts. Therefore, until the thoughts of the hearts are brought to light, darkness will always remain.

And then shall every one have praise. It is as though he had said, "You now, O Corinthians, as if you were judging the prizes, crown some and send away others with disgrace; but this right and office belong exclusively to Christ. You do that before the time—before it has become clear who is worthy to be crowned; but the Lord has appointed a day on which He will make it clear." This statement arises from the assurance of a good conscience, which also brings us this advantage: that by committing our praises into the hands of God, we disregard the empty breath of human applause.