Verse 12
And labour … - This Paul often did. See the note at Acts 18:3; compare Acts 20:34; 1 Thessalonians 2:9. 2 Thessalonians 3:8.
Being reviled - That they were often reviled or reproached, their history everywhere shows. See the Acts of the Apostles. They were reviled or ridiculed as Jews by the Gentiles; and jeered by all as “Nazarenes,” and as deluded followers of Jesus; as the victims of a foolish superstition and enthusiasm.
We bless - We return good for evil. In this they followed the explicit direction of the Saviour; see the note at Matthew 5:44. The main idea in these passages is, that they were reviled, were persecuted, etc. The other clauses, “we bless,” “we suffer it,” etc. seem to be thrown in “by the way” to show how they bore this ill treatment. As if he had said “we are reviled; and what is more, we bear it patiently, and return good for evil.” At the same time, that he was recounting his trials, he was, therefore, incidentally instructing them in the nature of the gospel, and showing how their sufferings were to be borne; and how to illustrate the excellency of the Christian doctrine.
Being persecuted - See the note at Matthew 5:11.
We suffer it - We sustain it; we do not revenge it; we abstain from resenting or resisting it.
Verse 13
Being defamed - Greek, Blasphemed, that is, spoken of and to, in a harsh, abusive, and reproachful manner. The original and proper meaning of the word is to speak in a reproachful manner of anyone, whether of God or man. It is usually applied to God, but it may also be used of people.
We entreat - Either God in their behalf, praying him to forgive them, or we entreat them to turn from their sins, and become converted to God. Probably the latter is the sense. They besought them to examine more candidly their claims instead of reviling them; and to save their souls by embracing the gospel instead of destroying them by rejecting it with contempt and scorn.
We are made - We became; we are so regarded or esteemed. The word here does not imply that there was any positive agency in making them such, but simply that they were in fact so regarded.
As the filth of the earth - It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word “filth” περικαθάρματα perikatharmataoccurs nowhere else in the New Testament. It properly denotes filth, or that which is collected by sweeping a house, or that which is collected and cast away by purifying or cleansing anything; hence, any vile, worthless, and contemptible object. Among the Greeks the word was used to denote the victims which were offered to expiate crimes, and particularly men of ignoble rank, and of a worthless and wicked character, who were kept to be offered to the gods in a time of pestilence, to appease their anger, and to purify the nation. Bretschneider and Schleusner. Hence, it was applied by them to people of the most vile, abject, and worthless character. But it is not certain that Paul had any reference to that sense of the word. The whole force of the expression may be met by the supposition that he uses it in the sense of that filth or dirt which is collected by the process of cleansing or scouring anything, as being vile, contemptible, worthless. So the apostles were regarded. And by the use of the word “world” here, he meant to say that they were regarded as the most vile and worthless men which the whole world could furnish; not only the refuse of Judea, but of all the nations of the earth. As if he had said “more vile and worthless people could not be found on the face of the earth.”
And are the off-scouring of all things - This word ( περίψημα peripsēma) occurs no where else in the New Testament. It does not differ materially from the word rendered “filth.” It denotes that which is rubbed off by scouring or cleaning anything; and hence, anything vile or worthless; or a vile and worthless man. This term was also applied to vile and worthless people who were sacrificed or thrown into the sea as an expiatory offering, as it were to purify the people. Suidas remarks that; they said to such a man, “be then our περίψημα peripsēmaour redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.
Unto this day - Continually. We have been constantly so regarded. See 1 Corinthians 4:11.
Verse 14
To shame you - It is not my design to put you to shame by showing you how little you suffer in comparison with us. This is not our design, though it may have this effect. I have no wish to make you ashamed, to appear to triumph over you or merely to taunt you. My design is higher and nobler than this.
But as my beloved sons - As my dear children. I speak as a father to his children, and I say these things for your good. No father would desire to make his children ashamed. In his counsels, entreaties, and admonitions, he would have a higher object than that.
I warn you - I do not say these things in a harsh manner, with a severe spirit of rebuke; but in order to admonish you, to suggest counsel, to instil wisdom into the mind. I say these things not to make, you blush, but with the hope that they may be the means of your reformation, and of a more holy life. No man, no minister, ought to reprove another merely to overwhelm him with shame, but the object should always be to make a brother better; and the admonition should be so administered as to have this end, not sourly or morosely, but in a kind, tender, and affectionate manner.
Verse 15
For though ye have ten thousand instructors - Though you may have or though you should have. It matters not how many you have, yet it is still true that I only sustain the relation to you of spiritual father, and whatever respect it is proper for you to have toward them, yet there is a special right which I have to admonish you, and a special deference which is due to me, from my early labors among you, and from the fact that you are my spiritual children.
Instructers - Greek: pedagogues; or those who conducted children to school, and who superintended their conduct out of school hours. Hence, those who had the care of children, or teachers (in general). It is then applied to instructors of any kind.
In Christ - In the Christian system or doctrine. The authority which Paul claims here, is that which a father has in preference to such an instructor.
Not many fathers - Spiritual fathers. That is, you have but one. You are to remember that however many teachers you have, yet that I alone am your spiritual father.
In Christ Jesus - By the aid and authority of Christ. I have begotten you by preaching his gospel and by his assistance.
I have begotten you - I was the instrument of your conversion.
Through the gospel - By means of the gospel; by preaching it to you, that is, by the truth.
Verse 16
Wherefore - Since I am your spiritual father.
Be ye followers of me - Imitate me; copy my example; listen to my admonitions. Probably Paul had particularly in his eye their tendency to form parties; and here admonishes them that he had no disposition to form sects, and entreats them in this to imitate his example. A minister should always so live as that he can, without pride or ostentation, point to his own example; and entreat his people to imitate him. He should have such a confidence in his own integrity; he should lead such a blameless life; and “he should be assured that his people have so much evidence of his integrity,” that he can point them to his own example, and entreat them to live like himself. And to do this, he should live a life of piety, and should furnish such evidence of a pure conversation, that his people may have reason to regard him as a holy man.
Verse 17
For this cause - In order to remind you of my doctrines and my manner of life. Since I am hindered from coming myself, I have sent a fellow laborer as my messenger, well acquainted with my views and feelings, that he might do what I would do if I were present.
Have I sent unto you Timotheus - Timothy, the companion and fellow laborer of Paul. This was probably when Paul was at Ephesus. He sent Timothy and Erastus into Macedonia, probably with instruction to go to Corinth if convenient. Yet it was not quite certain that Timothy would come to them, for in 1 Corinthians 16:10, he expresses a doubt whether he would. Paul was probably deeply engaged in Asia, and did not think it proper then for him to leave his field of labor. He probably supposed also, that Timothy, as his ambassador, would be able to settle the difficulties in Corinth as well as if he were himself present.
My beloved son - In the gospel. See Acts 16:1-3; 1 Timothy 1:2. He supposed, therefore, that they would listen to him with great respect.
And faithful in the Lord - A true Christian and a faithful servant of Christ; and who is, therefore, worthy of your confidence.
Of my ways - My doctrine, my teaching, my mode of life.
Which be in Christ - That is, my Christian life; my ministry; or my conduct as a Christian and a follower of the Saviour.
As I teach everywhere … - This was designed probably to show them that he taught them no new or special doctrines; he wished them simply to conform to the common rules of the churches, and to be like their Christian brethren everywhere. The Christian church is founded every where on the same doctrines; is bound to obey the same laws; and is suited to produce and cherish the same spirit. The same spirit that was required in Ephesus or Antioch, was required at Corinth; the same spirit that was required at Corinth, at Ephesus, or at Antioch, is required now.
Verse 18
Now some are puffed up - They are puffed up with a vain confidence; they say that I would not dare to come; that I would be afraid to appear among them, to administer discipline, to rebuke them, or to supersede their authority. Probably he had been detained by the demand on his services in other places, and by various providential hinderances from going there, until they supposed that he stayed away from fear. And possibly he might apprehend that they would think he had sent Timothy because he was afraid to come himself. Their conduct was an instance of the haughtiness and arrogance which people will assume when they suppose they are in no danger of reproof or punishment.
Verse 19
But I will come - It is from no fear of them that I am kept away; and to convince them of this I will come to them speedily.
If the Lord will - If the Lord permit; if by his providence he allows me to go. Paul regarded the entering on a journey as dependent on the will of God; and felt that God had all in his hand. No purpose should be formed without a reference to his will; no plan without feeling that he can easily frustrate it and disappoint us; see James 4:15.
And will know - I will examine; I will put to the test; I will fully understand,
Not the speech … - Not their vain and empty boasting; not their confident assertions, and their self-complacent views.
But the power - Their real power. I will put their power to the proof: I will see whether they are able to effect what they affirm; whether they have more real power than I have. I will enter fully into the work of discipline, and will ascertain whether they have such authority in the church, such a power of party and of combination, that they can resist me, and oppose my administration of the discipline which the church needs. “A passage,” says Bloomfield, “which cannot, in nerve and rigor, or dignity and composed confidence, be easily paralleled, even in Demosthenes himself.”
Verse 20
For the kingdom of God - The reign of God in the church (see the note at Matthew 3:2); meaning here, probably, the power or authority which was to be exercised in the government and discipline of the church. Or it may refer to the manner in which the church had been established. “It has not been set up by empty boasting; by pompous pretensions; by confident assertions. Such empty boasts would do little in the great work of founding, governing, and preserving the church and unless people have some higher powers than this they are not qualified to be religious teachers and guides.”
But in power -
(1) In the miraculous power by which the church was established - the power of the Saviour and of the apostles in working miracles.
(2) in the power of the Holy Spirit in the gift of tongues, and in his influence on the heart in converting people; see the note at 1 Corinthians 1:18.
(3) in the continual power which is needful to protect, defend, and govern the church. Unless teachers showed that they had such power, they were not qualified for their office.
Verse 21
What will ye - It depends on yourselves how I shall come. If you lay aside your contentions and strifes; if you administer discipline as you should; if you give yourselves heartily and entirely to the work of the Lord, I shall come, not to reprove or to punish, but as a father and a friend. But if you do not heed my exhortations or the labors of Timothy; if you still continue your contentions, and do not remove the occasions of offence, I shall come with severity and the language of rebuke.
With a rod - To correct and punish.
In the spirit of meekness - Comforting and commending instead of chastising. Paul intimates that this depended on themselves. They had the power, and it was their duty to administer discipline; but if they would not do it, the task would devolve on him as the founder and father of the church, and as entrusted with power by the Lord Jesus to administer the severity of Christian discipline, or to punish those who offended by bodily suffering; see 1 Corinthians 5:5; 1 Corinthians 11:30. See also the case of Ananias and Sapphira (Acts 5:1 ff), and of Elymas the sorcerer. Acts 13:10-11.
Remarks On 1 Corinthians 4:1. We should regard ministers as the servants of Jesus Christ, and honor them for their Master‘s sake; and esteem them also in proportion to their fidelity. They are entitled to respect as the ambassadors of the Son of God; but that respect also should be in proportion to their resemblance of him and their faithfulness in their work. They who love the ministers of Christ, who are like him, and who are faithful, love the Master that sent them; they who hate and despise them despise him; see Matthew 10:40-42.
2. Ministers should be faithful; 1 Corinthians 4:2. They are the stewards of Christ. They are appointed by him. They are responsible to him. They have a most important trust - more important than any other stewards, and they should live in such a manner as to receive the approbation of their master.
3. It is of little consequence what the world thinks of us; 1 Corinthians 4:3. A good name is on many accounts desirable; but it should not be the leading consideration; nor should we do anything merely to obtain it. Desirable as is a fair reputation, yet the opinion of the world is not to be too highly valued; because -
(1)It often misjudges;
(2)It is prejudiced for or against us;
(3)It is not to decide our final destiny;
(4) To desire that simply, is a selfish and base passion.
4. The esteem even of friends is not to be the leading object of life; 1 Corinthians 4:2. This is valuable, but not so valuable as the approbation of God. Friends are partial, and even where they do not approve our course, if we are conscientious, we should be willing to bear with their disapprobation. A good conscience is everything. The approbation even of friends cannot help us on the Day of Judgment.
5. We should distrust ourselves; 1 Corinthians 4:3-4. We should not pronounce too confidently on our motives or our conduct. We may be deceived. There may be much even in our own motives that may elude our most careful inquiry. This should teach us humility, self-distrust, and charity. Knowing our own liableness to misjudge ourselves, we should look with kindness on the faults and failings of others.
6. We see here the nature of the future Judgment; 1 Corinthians 4:5;
(1) The hidden things of darkness will be brought out - all the secret crimes, and plans, and purposes of people will be developed. All that has been done in secret, in darkness, in the night, in palaces and in prisons, will be developed. What a development will take place in the great Day when the secret crimes of a world shall be revealed; and when all that has now escaped the notice of people, and the punishment of courts, shall be brought out!
(2) every person‘s secret thoughts shall be revealed. There will be no concealment then. All that we have devised or desired; all the thoughts that we have forgotten, shall there be brought out to noon-day. How will the sinner tremble when all his thoughts are made known! Suppose, unknown to him, some person had been writing down all that a man has thought for a day, a week, or a year, and should begin to read it to him. Who is there that would not hang his head with shame, and tremble at such a record? Yet at the Day of Judgment the thoughts of “the whole life” will be revealed.
(3) every man shall be judged as he ought to be. God is impartial. The man that ought to be saved will be; the man that ought not will not be. How solemn will be the “impartial trial of the world!” Who can think of it but with alarm!
7. We have no occasion for pride or vain-boasting; 1 Corinthians 4:7. All that we have of beauty, health, wealth, honor, grace, has been given to us by God. For what he has given us we should be grateful; but it should not excite pride. It is, indeed, valuable because God gives it, and we should remember his mercies, but we should not boast. We have nothing to boast of. Had we our deserts, we should be driven away in his wrath, and made wretched. That any are out of hell is matter of thankfulness; that one possesses more than another proves that God is a sovereign, and not that we are more worthy than another, or that there is by nature any ground of preference which one has over another.
8. Irony and sarcasm are sometimes lawful and proper; 1 Corinthians 4:8-10. But it is not often as safe as it was in the hands of the apostle Paul. Few people can regulate the talent properly; few should allow themselves to indulge in it. It is rarely employed in the Bible; and it is rarely employed elsewhere where it does not do injury. The cause of truth can be usually sustained by sound argument; and that which cannot be thus defended is not worth defense. Deep wounds are often made by the severity of wit and irony; and an indulgence in this usually prevents a man from having a single friend.
9. We see from this chapter what religion has cost; 1 Corinthians 4:9-13. Paul states the sufferings that he and the other apostles endured in order to establish it. They were despised, and persecuted, and poor, and regarded as the refuse of the world. The Christian religion was founded on the blood of its author, and has been reared amidst the sighs and tears of its friends. All its early advocates were subjected to persecution and trial; and to engage in this work involved the certainty of being a martyr. We enjoy not a blessing which has not thus been purchased; and which has not come to us through the self-denials and toils of the best people that the earth has known. Persecution raged around all the early friends of the church; and it rose and spread while the fire of martyrdom spread, and while its friends were everywhere cast out as evil, and called to bleed in its defense.
10. We have here an illustrious instance of the manner in which reproach, and contempt, and scorn should be borne; 1 Corinthians 4:12-13. The apostles imitated the example of their Master and followed his precepts. They prayed for their enemies, persecutors, and slanderers. There is nothing but religion that can produce this spirit; and this can do it always. The Saviour evinced it; his apostles evinced it; and all should evince it, who profess to be its friends - We may remark:
(1) This is not produced by nature. It is the work ot grace alone.
(2) it is the very spirit and genius of Christianity to produce it.
(3) nothing but religion will enable a man to bear it, and will produce this temper and spirit.
(4) we have an instance here of what all Christians should evince. All should be in this like the apostles. All should be like the Saviour himself.
11. We have an argument here for the truth of the Christian religion. The argument is founded on the fact that the apostles were willing to suffer so much in order to establish it - They professed to have been eye-witnesses of what they affirmed. They had nothing to gain by spreading it if it was not true. They exposed themselves to persecution on this account, and became willing to die rather than deny its truth - Take, for example, the case of the apostle Paul:
(1) He had every prospect of honor and of wealth in his own country. He had been liberally educated, and had the confidence of his countrymen. He might have risen to the highest station of trust or influence. He had talents which would have raised him to distinction anywhere.
(2) he could not have been mistaken in regard to the events connected with his conversion; Acts 9. The scene, the voice, the light, the blindness, were all things which could not have been counterfeited. They were open and public. They did not occur “in a corner.”
(3) he had no earthly motive to change his course. Christianity was despised when he embraced it; its friends were few and poor; and it had no prospect of spreading through the world. It conferred no wealth; bestowed no diadem; imparted no honors; gave no ease; conducted to no friendship of the great and the mighty. It subjected its friends to persecution, and tears, and trials, and death. What should induce such a man to make such a change? Why should Paul have embraced this, but from a conviction of its truth? How could he be convinced of that truth except by some argument that should be so strong as to overcome his hatred to it, make him willing to renounce all his prospects for it; to encounter all that the world could heap upon him, and even death itself, rather than deny it? But such a religion had a higher than any earthly origin, and must have been from God.
12. We may expect to suffer reproach. It has been the common lot of all, from the time of the Master himself to the present. Jesus was reproached; the apostles were reproached; the martyrs were reproached, and we are not to be surprised that ministers and Christians are called to similar trials now. It is enough “for the disciple that he be as his Master, and the servant as his Lord.”
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