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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE FIRST LETTER TO THE CORINTHIANS

CHAPTER FOUR:
“FINAL EXAMINATION”

Theme Verse: 4

1 Corinthians 4:1-5 – The Judgment Of Christ

1CO4:1 So, let any person account us 155 as Christ’s attendants 156 and house stewards of God’s mysteries. 157

155

Let any person account us: Or, apraise us, regard us, look upon us. The expected turn of events is that those negative political forces in the Corinthian congregation have in the past been critical of Paul and other apostles. Paul can anticipate more judgmental attitudes. This problem does not improve following this first epistle, but worsens. In the second epistle as the “ministers of Satan” openly display a low opinion of Paul and his associates. [2 Corinthians 10:10]

156

Christ’s attendants: Or, ministers, officers, servants, underlings. The Greek is HYPERETAS and literally “subordinates.” Paul does not here claim a lofty title or designation for himself and his associates. Paul has already used this designation and also uses it elsewhere. [1 Corinthians 3:5; 2 Corinthians 6:4; Colossians 1:7; Hebrews 3:5]

157

House stewards of God’s mysteries: Or, GDS: managers authorized to distribute the secret truths of God. We can see the smug smile of Paul’s political foes when they read this. The Greek MYSTERION is also rendered sacred secret, hidden truths, uncovered truths. It is a word Paul uses often. He has already used it twice [1 Corinthians 2:1, 7] and will go on to use it three more times. [1 Corinthians 13:2; 14:2; 15:51] Only three persons use this word “mystery” – Jesus [Matthew 13:11; Mark 4:11; Luke 8:10], Paul and John [Revelation 1:20; 10:7]. It is a favorite word of Paul. [Romans 11:25; 16:25; Ephesians 1:9; 3:3, 4, 9; 5:32; 6:19; Colossians 1:26, 27; 2:2; 4:3] See Strong’s Exhaustive Concordance #3466 elsewhere in Nazarene Commentary 2000©.

1CO4:2 Besides, what is sought in house stewards is for one to be found faithful. 158

158

What is sought in house stewards is for one to be found faithful: Paul uses a third designation to describe his work – OIKONOMOUS [Strong’s Exhaustive Concordance #3623]. Such a person was the steward or manager of the master’s household and responsible to dispense provisions to the “domestics.” Compare the Nazarene’s parables at Matthew 24:45-51; Luke 12:35-48 [OIKONOMOS]. For details see notes in Nazarene Commentary 2000© on Matthew 24:45, or research faithful and discreet slave. This word group [house-steward] is a favorite word of Paul’s and occurs often in his epistles. [Galatians 4:2; Ephesians 1:10; 3:9; 1 Timothy 1:4;Titus 1:7] Peter uses it once. [1 Peter 4:10] The “stewards” are particularly apostles, while the House is the Church. Paul may direct the word “faithful” at his critical judges who may not be so characterized.

1CO4:3 Now, it is a very small matter that I am judged by you, 159 or by a human committee of judges 160 I do not judge myself. 161

159

It is a very small matter that I am judged by you: Or, called to account. Here Paul brings into the open what he knows about elements within the congregation who have become his bitter critics. It is possible this word “judged” was something of a formal matter where judicial elements in the church wanted to call Paul on the carpet. Church history is filled with such political struggles where one political body attempts to accuse a high profile servant of Christ. Some of these, like Michel Servetus, were burned alive by the clerical powers. Such political manipulations are not unknown within any Christian sect in modern times.

160

A human committee of judges: Or, day of judgment, man’s judgment, human court, human tribunal. The Greek is literally ANTHROPINES HEMERAS [man (human) day]. This seems to make it clear that the Corinthian elders [later called “super-fine apostles”] wanted to bring a serious charge against Paul. The fact that in 2 Corinthians 10:10 the only real criticism was his speaking ability. Often wicked men in the Church have no legitimate charge and so will manufacture one. It is evident from what follows, particularly in Second Corinthians, that Paul – appointed by the Master Jesus himself – was not about to bow to these “false brothers.” [2 Corinthians 11:26; Galatians 2:4] Note how Paul describes these elders in 2 Corinthians 11:13-15.

161

I do not judge myself: Or, NOR: I do not even pass judgment on myself; TAY: I don’t even trust my own judgment on this point; NWT: Even I do not examine myself. What may Paul mean? He has written about the “universal human conscience” which does judge what is right and wrong. [Romans 2:15] Judging from Romans 7:15-24 humanity has an inner battle between doing right or wrong due to inherited sin. [Romans 5:12] Some people did not judge themselves at all as James writes [James 1:23, 24] completely oblivious to what they really are. Others are so self-condemning as to be emotionally damaged. [Compare Judas; Matthew 27:5; Acts 1:18] It is possible that the New Jerusalem Bible comes close to the mark here: “I will not even be the judge of my own self.” The Greek is ANA-KRINO [Strong’s Exhaustive Concordance #350, again + judge. Thus, to judge again or repeatedly, possibly completely or absolutely.] Though we may judge, or even condemn ourselves, it is really the “Judge of all the earth” who will be the final arbitrator. [Hebrews 9:27]

1CO4:4 For I am not conscious of anything against myself, 162 but in this I am not pronounced innocent. 163 But, the One judging me is YHWH. 164 [Psalm 7:8]

162

I am not conscious of anything against myself: Or, KNX: my conscience does not, in fact, reproach me; ASV: for I know nothing against myself. Note Paul’s testimony before courts. [Acts 22:1; 24:16] Compare Job 27:6. A Christian elder must be a man against whom no serious and legitimate charge may be brought. His conscience must be clear. [1 Timothy 3:2, 7, 9; Titus 1:6. 7] Paul is the theologian of conscience [English = with + knowledge] using a form of SYN-SYNEIDESIS [with + knowledge] more often in the epistles to the Corinthians than the entire Christian Bible. [1 Corinthians 8:7, 10, 12; 10:25, 27, 28, 29; 2 Corinthians 1:12; 4:2]

163

In this I am not pronounced innocent: Or, RHM: not hereby am I declared righteous; GDS: this does not prove that I am innocent. Since the word conscience is based on knowledge, a conscience may be trained to discern good and bad, a normal part of human growth. However, as the prophet writes, “the heart is desperate and treacherous and who can know it,” a clear conscience is not necessarily proof of innocence. [Jeremiah 17:9]

164

The One judging me is YHWH: Or, The One judging me is [the] LORD. This is the standard translation. There are two reasons to consider this a paraphrase where the Tetragram likely appeared: a) the phrase is so Hebraic as to be echoes of the OT, if not a direct paraphrase [Psalm 7:8, 11; 26:1; 35:24; 43:1; 50:6; 75:7]; b) the article is missing before “Lord” and one must do one of two things: add the article, render it “a Lord,” or assume YHWH belongs here.

1CO4:5 So, do not judge anything before the season, 165 until the Master returns. 166 He will bring to the Light the hidden things of darkness 167 and manifest the motives of [all] hearts. 168 And, then, each person’s praise will be from The God. 169

165

So, do not judge anything before the season: Or, KJV: judge nothing before the time; PME: the moral of this is that we should make no hasty or premature judgments; MOF: so do not criticize at all; BEC: don’t judge anything too early. One can see by the various renderings that there is more the one view here. The phrase is qualified by the next, “until the Master returns.” By “judge” Paul may mean, “Do not make a personal assessment of others, or be critical of others, until that season when the Master makes it clear in the judgment.” This obviously does not rule out certain judicial matters within the congregation for Paul is to go on to discuss these in chapters 5 and 6. The spirit of Paul’s order is almost an echo of Matthew 7:1, 2. The Christian Church, with its 20,000 sects, has much to learn from this. Though others may have an opinion, even an erroneous one, no member of the Church should make personal judgments on the everlasting destiny of another. It is likely, that in the parousia-judgment many will be surprise regarding those who turn out to be wheat or weeds, and those who are sheep or goats. On the subject of person criticisms and judgments see notes in Nazarene Commentary 2000© on Matthew 7:1, 2 and Romans chapter 14. Even our Master did not judge another who did not agree with his teachings. [John 12:47]

166

Until the Master returns: Or, arrives, comes. The Greek is ELTHE [Strong’s Exhaustive Concordance #2064, arriving, returning, appear before the public] and is a synonym the Nazarene used for his Parousia. See Nazarene Commentary 2000© on Matthew 24:3, 37, 39, 46; Mark 13:36. Paul goes on at 1 Corinthians 15:23 to teach that the Christian Church will be resurrected upon the Parousia or Arrival of the Master. In 2 Corinthians 5:10 he writes that all Christians will stand before the Master’s judgment-seat with two outcomes. [Daniel 12:2; John 5:29; 1 John 2:28] These two outcomes are the highlighted theme of Jesus’ parousia-judgment parables. [Matthew 24:42-25:46; Luke 12:35-48]

167

He will bring to the Light the hidden things of darkness: Or, GDS: he will now light up the darkness that now hides things; PME: he will bring into the light of day all that at present is hidden in darkness. This may be an echo of the Nazarene. [John 3:19, 20] We can see something of a hidden warning here to those elders in Corinth who know they have things to hide. No one in the Christian Church will be able to hide “bad thoughts” or “thoughtless words” or secret conduct hidden from most of the Church. [Matthew 12:35, 36; Mark 7:21-23] This will occur before the Master’s judgment-seat when good Christians received their reward, while bad Christians their punishment. [2 Corinthians 5:10] Before the Master Christians will have two attitudes: freeness of speech and great shame [Daniel 12:2; 1 John 2:28]. Compare also Matthew 7:21-23.

168

Manifest the motives of [all] hearts: Or, KJV: counsels of the heart; PME: secret motives; MOF: inner aims and motives; BEC: plans people have in their hearts. See notes above. Christians should not deceive themselves by thinking they will somehow avoid a judgmental assessment of their lives by the Master in the parousia-judgment. Compare Nazarene Commentary 2000© on Matthew 12:35, 36; Romans 2:6-16; Romans 14:10-12. The beloved apostle John drawing on Daniel 12:2 makes clear the two outcomes to the parousia-judgment: Now, little children, continue to abide in (Jesus) so when the time comes for him to be made visible [on the Day of Judgment] we all might speak openly and freely at his Arrival and not experience embarrassment while standing before him. [1 John 2:28; 4:17 NCMM] Paul is sending a warning to the divisive and deceitful elders in the Corinthian church who have hidden agendas in their search for more prominence. [See a similar case at 3 John 9]

169

Then, each person’s praise will be from The God: The Greek is masculine and so there may again be a warning to these elders. “Praise” is doubtless what these elders desired. They resent anyone who is praised other than they themselves. Jealous ambition drives a man to always belittle the object of his envy, and to refuse to praise such. Paul is to state this again at 2 Corinthians 10:18. [John 5:44]

1 Corinthians 4:6-8 – Getting Puffed Up

1CO4:6 Now, brothers, I have used a figure of speech for you regarding myself and Apollos, 170 so that by means of this you may learn 171 not to go beyond the things that have been written 172 – lest one of you get puffed up against another. 173

170

I have used a figure of speech for you regarding myself and Apollos: Or, PME: I have used myself and Apollos above as an illustration; BEC: in a special way of speaking I have referred only to myself and Apollos. Rotherham's follows the KJV in saying, “have I transferred unto myself and Apollos for your sakes.” There are several approaches. He may refer to 1 Corinthians 3:5-9 where use used an analogy or illustration of himself and Apollos as servants and fellow-works of God for the benefit of the Corinthians. Paul may refer to his relations with Apollos as an example of the kernel need in 1 Corinthians 1:10, “to speak the same opinion,” and not be divisive. Paul will follow the principle, “Do not go beyond the things written.” This rule may be an agreement Paul and Apollos had settled on between them.

171	So that by means of this you may learn: Paul’s intent is that this “figure of speech” (or, example) is to teach the Corinthians something – a single important lesson. The key principle is found in the next phrase.

172

Not to go beyond the things that have been written: [Some make this a quotation, “Do not go beyond the things written.”] Or, KJV: not to think of men above what is written; NOR: not to go beyond what the Scriptures permit; TCN: keep to what is written; NJB: nothing beyond what is written. Here also opinions vary on this difficult and obscure point. It is possible that the eloquent new disciple Apollos – educated in Alexandria and “mighty in Scripture” [Acts 18:24, 25] – had contributed to the disunity in Corinth by virtue of his neophyte status. This is a common experience when highly qualified men – yet new in the Christian walk – are suddenly the center of a polarization within a congregation. It would be rare if such a person did not err on some matter, causing some divisive personality clique. It seems Paul and Apollos have agreed on a principle that the Corinthians could learn from – DO NOT GO BEYOND WHAT IS WRITTEN. This may be a popular statement of rule among Corinthian Jews, or just a general statement of a good and correct principle. There is no question had the Christian Church as a whole abided by this simple rule all of Christendom today would “speak the same thing and have the same opinion.”

173

Lest one of you get puffed up against another: Or, TCN: speak boastfully of one teacher to the disparagement of another. It is nearly impossible for some type of men to refrain from negative personal attacks against someone of another opinion. There are few persons with opinions, and there are fewer who think their opinion wrong. While every Christian may hold a different opinion on some matters, it may not be necessary to air these, or to attack the person holding to another view. The true Christian man becomes manifest in these cases easily: while speaking his own mind, HE DOES NOT MAKE NEGATIVE ATTACKS. Such infantile attitudes prove the source of division. [1 Corinthians 3:1-4] Compare also 1 Corinthians 1:31.

1CO4:7 For who distinguishes you? 174 Also, what do you have that you did not receive? 175 And, indeed, if you received it, why do you boast as though you did not receive it? 176

174

For who distinguishes you: [Or, “who makes you so distinguished?”] Or, KJV: who maketh thee to differ from another; KNX: who is it that gives thee pre-eminence; TCN: who makes any one of you superior to others. Paul does not identify the singular “you” [as opposed to the plural “you” in the previous phrase] but it would seem there is something like Diotrephes at work in Corinth. [3 John 9, 10] By the time of the writing of 2 Corinthians Paul exposes these as pseudo brothers, super-fine apostles, ministers of Satan. [2 Corinthians 11:14-16] These men did not humbly accept the apostolic counsel: Do not go beyond what is written.

175

What do you have that you did not receive: Or, MOF: what do you possess that has not been give to you. The “you” is singular again. Paul is putting the question to one individual. [James 1:17] All gifted Christian men must acknowledge that any talents they have came from God, and any appointment was given them by another authority.

176	Why do you boast as though you did not receive it: Again the “you” is singular. This man has boasted about his gifts and appointments. In 2 Corinthians 10:4-6 and 2 Corinthians 11:12-23 Paul will conduct open warfare against this “apostasy already at work.” [2 Thessalonians 2:1ff]

1CO4:8 You are already satisfied? 177 You are already rich? You have become kings without us? I wish you had become kings that we also might become kings with you. 178

177

You are already satisfied: Or, full, filled. The “you” now becomes plural referring to a group of “men” like these divisive elders in the Corinthian congregation. Judging from the series of questions – satisfied, rich, kingly [as well as the inference in 1 Corinthians 9:1ff] it may be these elders were living a full, rich satisfied life like kingly rulers. James alludes to a similar type. [James 5:1ff]

178

That we also might become kings with you: The promise of ruling as kings with the Messianic King Christ Jesus finds its roots in the Nazarene. [Matthew 19:28; Luke 22:28-30] Jesus draws on the prophesy of such associate kings at Daniel 7:13, 14, 27. [2 Timothy 2:12; Revelation 1:5; 5:9, 10; 3:21; 20:4] Paul will go on to state the same in 1 Corinthians 6:2, 3.

1 Corinthians 4:9-13 – Apostolic Spectacle

1CO4:9 For I think The God has exhibited us apostles last 179 as [persons] condemned to death, because we became a theater spectacle 180 to the Cosmos – both to angels and humans. 181

179

I think The God has exhibited us apostles last: Or, set us forth, the very end of the procession. Paul uses “apostles” in its larger meaning as he does throughout to the Corinthians. [1 Corinthians 12:28; 15:7; 2 Corinthians 8:23; 11:5] For details on apostle see the work Nazarene Community 2000© in Nazarene Commentary 2000©. An “apostle” is a representative, that is, an office which may speak for the whole Church, or another congregation.

180	We became a theater spectacle: Or, in a theater, at the end of the victor’s parade. Paul repeats something similar at Hebrews 10:33. Compare 2 Corinthians 2:14.

181	To angels and humans: Note “angels” at 1 Corinthians 6:2. [Ephesians 6:12; 1 Peter 1:12] Both “the chosen angels” and demons.

1CO4:10 We are morons because of Christ, 182 but you are wise in Christ. 183 We are weak, but you are strong. 184 You are honorable, but we dishonorable. 185

182	We are morons because of Christ: Or, fools. The Greek is MOROI. Compare notes on 1 Corinthians 3:18.

183	You are wise in Christ: Or, men of wisdom, discernment. A sarcastic remark.

184	We are weak, but you are strong: Compare 2 Corinthians 11:29.

185	You are honorable, but we dishonorable: Or, ASV: ye have glory, but we have dishonor; BEC: you are honored and we are despised.

1CO4:11 Until this present hour we both hunger and thirst 186 – are without proper clothing, 187 are beaten, 188 and homeless. 189

186	Until this present hour we both hunger and thirst: Or, suffer hunger and thirst. Compare 2 Corinthians 11:27. [Philippians 4:12] The following would identify few modern clergy or pastors.

187	Without proper clothing: Or, naked, ill-clad, poorly dressed. [Romans 8:35]

188	Beaten: Or, buffeted, knocked about. [2 Corinthians 11:24]

189	Homeless: Or, unsettled. Compare notes on Matthew 8:20. Such a homeless person described above would not receive a welcome reception in many modern churches. Both Christ and Paul left role models for modern Nazarene disciples who wish to embark on serious missionary efforts. [1 Corinthians 11:1]

1CO4:12 Also, we work with our own hands. 190 When reviled, we bless. 191 When persecuted, we endure. 192

190	We work with our own hands: Or, PME: living by our own manual labor; BER: we toil to exhaustion. Paul worked as a tentmaker while in Corinth. [Acts 18:3] Compare notes on 1 Thessalonians 2:9 and 2 Thessalonians 3:8.

191	When reviled, we bless: Or, TCN: we meet abuse with blessings; PME: men curse us, but we return a blessing. [Romans 12:14; 1 Peter 3:9]

192	When persecuted, we endure: Or, TCN: we meet persecution with endurance; PME: they make our lives miserable, but we take it patiently. [Matthew 5:44]

1CO4:13 When defamed, we implore. 193 We [apostles] have become the outcasts 194 in the world of humankind. Until the present moment we have become the refuse of all. 195

193	When defamed, we implore: Or, WMS: when slandered by them we try to conciliate them. [1 Peter 2:23]

194	We [apostles] have become the outcasts: Or, filth, scum, all around cleanings.

195	Until the present moment we have become the refuse of all: Or, offscouring, the scrapings off everyone’s feet. There is a strong possibility that “outcasts… refuse” is an echo or allusion to Lamentations 3:45 in the Hebrew Text.

1 Corinthians 4:14-21 – A Father’s Admonition

1CO4:14 I do not write to shame you, 196 but rather as admonishing my beloved children. 197

196	I do not write to shame you: This is interesting if one examines 1 Corinthians 6:5.

197	Admonishing my beloved children: Or, sons, my dear children. [2 Corinthians 6:13]

1CO4:15 For though you have myriads of infant-teachers, 198 but you do not have many fathers in Christ. 199 For I gave birth to you in Christ Jesus by means of the Good News. 200

198	You have myriads of infant-teachers: Or, ten-thousand instructors, tutors. The Greek is PAIDAGOGOUS [or, child leader].

199	You do not have many fathers in Christ: Or, NEB: only one father. [3 John 4] Though Jesus told his apostles not to accept the title “father” [Matthew 23:9] it became commonplace in the later Church to address the clergy as “father.” Paul does not use the word as a title.

200	For I gave birth to you in Christ Jesus by means of the Good News: Or, became your father. [Galatians 4:19; 1 Thessalonians 2:11]

1CO4:16 Therefore, I encourage you, become mimics of me. 201

201	Become mimics of me: Or, followers of me, imitators of me. The Greek is MIMETAI. Paul repeats this at 1 Corinthians 11:1. [Philippians 3:17; 1 Thessalonians 1:6]

1CO4:17 For this reason I sent Timothy to you. 202 He is my beloved child and faithful in [the] Master. 203 He will remind you of my manner in Christ Jesus, 204 just as I teach everywhere in every congregation. 205

202	For this reason I sent Timothy to you: For the reason of becoming imitators of Paul. Timothy is mentioned again at 1 Corinthians 16:10 and 2 Corinthians 1:1, 19.

203

He is my beloved child and faithful in [the] Master: Or, beloved son, dear son. As with the Corinthians, Paul was also a spiritual father of Timothy. It is likely that Paul brought more persons to Christ than any other member of the Church. The Greek KYRIO is without the article and usually would suggest YHWH, but given the general context “Master” seems fitting.

204	He will remind you of my manner in Christ Jesus: Or, ways, behaviour, methods. [2 Timothy 1:13; 3:10; Hebrews 13:7, 17]

205

Just as I teach everywhere in every congregation: Paul not only formed congregations, but he also established a method of teaching other men to become qualified themselves. Compare notes on Ephesians 4:12, 13 and 2 Timothy 2:2. He will go on in chapters 11, 12, and 14 to outline what is to be done in Christian meetings.

1CO4:18 Now, some have become puffed up as if I was not coming to you. 206

206	Some have become puffed up as if I was not coming to you: Or, filled with arrogance, filled with self-importance.

1CO4:19 However, if the Master wills, 207 I will come to you soon. 208 I will then discover, not the speech of those puffed up, but their power. 209

207	If the Master wills: The Greek has the article so it is not likely that YHWH would occur here. [Acts 18:21; James 4:15]

208	I will come to you soon: The language is similar to that of the Master Jesus in Revelation. See the Greek word TACHEOS.

209	I will then discover, not the speech of those puffed up, but their power: Or, authority. The very thought must have made some of the Corinthian elders shudder. The real conflict between Paul and Corinthian elders bursts forth in 2 Corinthians 11 and 12. [1 Corinthians 11:3, 4, 14, 15]

1CO4:20 For the kingdom of The God is not talk, but power. 210

210

The kingdom of The God is not talk, but power: Or, CON: for might deeds, not empty words, are the tokens of God’s kingdom; MOF: for God’s reign does not show itself in talk but in power. Paul knows his charismatic gifts are inferior to none. Reference back to 1 Corinthians 2:4. [1 Thessalonians 1:5]

1CO4:21 What do you wish? Should I come to you with a rod? 211 Or, rather with compassionate affection and in a gentle attitude of mind? 212

211	Should I come to you with a rod: Or, MOF: rod of discipline. [2 Corinthians 10:8; 13:10]

212	Rather with compassionate affection and in a gentle attitude of mind: Or, a spirit of gentleness. [Galatians 6:1]

Review Questions on Chapter Four