Verse by Verse

¹⁸ Now some are puffed up, as though I were not coming to you.

¹⁹ But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power.

²⁰ For the kingdom of God is not in word but in power.

²¹ What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?

puffed up (v.18) — Apparently, some were bragging that Paul wouldn’t come to Corinth because of the opposition to his apostleship.

I will know (v.19) — a judicial term, expressing authority

not the word (v.19) — not their bragging

but the power (v.19) — if they are accomplishing spiritual results (1 Corinthians 2:4)

kingdom of God (v.20) — Here Paul uses “kingdom of God” in a general way, meaning the realm of God’s rule. Just now, the earth is in rebellion against God; but the sphere in which God rules is acknowledged by individual believers who have entered the kingdom of God by way of the new birth (John 3:3, 5). At this present time the kingdom of God “cometh not with observation” (Luke 17:20). The kingdom of God is not made manifest at this time as it will be when Jesus Christ sits on the throne of David in Jerusalem — His King upon His holy hill of Zion (Psalm 2:6). When Jesus Christ sits on the throne in Zion, the kingdom of God on earth will be in glorious and universal manifestation (Matthew 25:31-34; Revelation 11:15).

To be in the kingdom of God at this present time brings reproach, persecution and suffering (Acts 14:22; 2 Thessalonians 1:5). Individual believers who are faithful in bearing the cross and suffering with Christ will share in the eternal reward for endurance and faithfulness (2 Timothy 2:12; Revelation 3:21).

In the gospel of Matthew we read concerning “the kingdom of heaven,” literally the heavens. The Kingdom of Heaven will be upon this earth, as promised to Abraham and Israel. There will be one thousand years of righteous government on earth, and the Church will reign with Christ over the millennial earth.

The Millennium is promised primarily to Israel, and God will keep His promise. When Gabriel announced to Mary that she would bring forth a Son, he also announced that the Son would sit on the throne of His father David in Jerusalem, and this will literally come to pass. — Greene, pages 176-177.

rod (v.21) — rebuke and discipline

in love and a spirit of gentleness (v.21) — with a quiet spirit in contrast to hard discipline — The question wasn’t whether he would come, but how.

¹⁴ I do not write these things to shame you, but as my beloved children I warn you.

¹⁵ For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel.

¹⁶ Therefore I urge you, imitate me.

¹⁷ For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church.

Paul was correcting the Corinthians, not to get them to feel guilty, but to get them to change (v.14).

instructors (v.15) = pedagogue — a guardian slave who supervised a child

imitate (v.16) — as children do of a father

Timothy (v.17) — He stood in the same relation to Paul as the Corinthians did, except that he was faithful while they were not.

in the Lord (v.17) — The phrase “in the Lord” is to be distinguished from “in Christ” (see next clause). The latter speaks of our heavenly position. “In the Lord” suggests His authority over us, and is consequently connected with our circumstances, activities and relationships on earth. In the first part of Ephesians, which deals with earthly matters, the phrase “in the Lord” is prominent (4:1, 17; 6:1, 10, 21). In the present verse the phrase is closely connected with “beloved and faithful.” — Vine, page 34.

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my ways (v.17) — Some people hold that believers should be followers of Christ alone — that is, of Christ as He lived and taught while on earth. Yet the above exhortation [v.17], in identical or similar phraseology, is repeated again and again in Paul’s epistles. And remember, these were divinely inspired as the Word of God to us. But, alas, it is not always carelessness or ignorance that causes so many to pass over these exhortations so lightly. In many cases it is rebellion, sheer rebellion against the distinctive ministry and authority of Paul as God’s ordained apostle to the Gentiles. — Stam, page 98.

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The risen, glorified Lord did not commit His long-hidden purpose and proclamation to any man but Paul, the chief of sinners, saved by grace. See Galatians 1:11-12; 1 Corinthians 15:3; Ephesians 3:1-3; Romans 16:25; 2 Timothy 1:9-11; Titus 1:2-3; et al).

This is why Paul is the only apostle who exhorts us again and again , “Be ye followers of me.” And it explains why he wrote to these same Corinthians, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). It also explains why he forewarns the Corinthian believers with the words: … If I come again, I will not spare; since ye seek a proof of Christ speaking in me … (2 Corinthians 13:2-3).

Thus the apostle Paul had legitimate reason to exhort believers, both in a general way and in particular: “Be ye followers of me.” — Stam, page 101.

⁹ For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men.

¹⁰ We are fools for Christ’s sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored!

¹¹ To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless.

¹² And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure;

¹³ being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now.

displayed (v.9) — Greek word used of exhibiting captives and slaves in the arena

last (v.9) — In the arena, the captives and slaves doomed to die were exhibited last, as a finale to the day’s entertainment.

spectacle (v.9) = theater

In verse 10, Paul makes an ironic comparison between the apostle’s state and the way the Corinthians thought of themselves. The stress is on the pronouns.

wise (v.10) = prudent, possessing discernment

to the present hour (v.11) — this treatment was still going on. The thought is repeated at the end of verse 13.

homeless (v.11) = wander as a vagabond

labor (v.12) — not just working for a living, but hardship

entreat (v.13) — meet insult with a gentle request for fair treatment

filth (v.13) — used by the Greeks to refer to criminals and bums who were sacrificed to appease the gods

offscouring (v.13) = that which is wiped off

⁶ Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other.

⁷ For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?

⁸ You are already full! You are already rich! You have reigned as kings without us — and indeed I could wish you did reign, that we also might reign with you!

these things (v.6) — factions

figuratively transferred (v.6) — Paul is pointing out that he and Apollos don’t fight over which is better. He wants the Corinthians to look at the example of him and Apollos and transfer their (the apostle’s) attitude to themselves. He tactfully avoids naming those in the Corinthians church responsible for the divisions.

that you may learn in us (v.6) — as an object lesson to be applied to their own circumstances

puffed up (v.6) — To elevate on man above another is conceit on the part of the person doing the elevating because he is claiming the right and ability to discern and judge.

makes … differ (v.7) = makes a distinction

what do you have … (v.7) — Even if they did have the ability to judge, that ability came from God and shouldn’t be boasted about.

already (v.8 — 2x) — irony, as in “You already think you’re full …?”

full (v.8) = sated, satisfied — They thought they had already attained spiritual maturity

without us (v.8) — stressed — They felt they’d reached maturity apart from the apostles who gave them the truth and were supposed to be their examples.

I could wish you did reign (v.8) — Paul wishes they really did have the maturity they thought they already had.

In effect he says, “You have all you need, and are great leaders without us around! You don’t need our counsel or advice. You are fully capable to manage the affairs of the Corinthian church by yourselves.”

But here he drops the irony to address them in a sober, earnest manner: “I would to God ye did reign, that we also might reign with you.”

That is, “I wish you were as noble and as virtuous as you imagine yourselves to be. I wish  you had made such spiritual advances that you could truly be represented as full, and as rich, and as princes, needing nothing, that we might partake with you of this real and true joy. The words “I would,” or “I wish,” however, imply (1) a doubt that this was so and (2) a desire for a change in their condition that his fellowship with them might again be full and unrestrained. — Stam, pages 93-94.

⁵ Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God.

judge — tense is “do not continue your practice of judging”

time = season, with reference to a distinguishing characteristic — here, the Lord’s return to judge

hidden things — might refer to things hidden from our own consciences or purposely-kept secrets, or both

bring to light — God knows our thoughts, secret actions and our motivations behind them

praise of God — praise to which we are rightly due, as opposed to that of men

I once heard a sermon on this verse wherein the pastor used it as a proof text for his point that we won’t go into heaven with any unresolved issues. While I think that is true, and even that some application for it can be gotten from this verse, I think the primary application here is to our service and our motivation for doing it. Paul isn’t worried about what others think about his ministry. He’s willing to let the Lord be the judge while at the same time, He’s confident that the true motives of others who seem to be working for the Lord will be revealed.

1 Let a man so consider us, as servants of Christ and stewards of the mysteries of God.

² Moreover it is required in stewards that one be found faithful.

³ But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself.

⁴ For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord.

servants (v.1) = under-rowers in a ship — and so any subordinate acting under another’s supervision

stewards (v.1) = managers of a household, acting for the master

We who seek to “rightly divide the Word of truth” and to preach Christ “according to the revelation of the mystery,” are often frowned upon by those who preach what they call “a more balanced gospel.” We should never apologize for this stand, however, for the apostle Paul made it very clear that he and his co-laborers wished to be known as “the servants of Christ, and stewards of the mysteries of God,” i.e., the glorious revelation committed to him, with its associated “mysteries,” or secrets. Some of these were: the blessing of the Gentiles during the temporary casting away of Israel, the reconciliation of believing Jews and Gentiles to God by the cross, the “one body” and its “one baptism,” our heavenly position and blessings, and the rapture of the Body to be with Christ.

Paul refers to the “mysteries” embodied in “the mystery” revealed to him for the present dispensation (Ephesians 3:1-3).

Indeed, the apostle called this long-hidden message his God-given gospel (Romans 16:25), and was never ashamed to be known as  steward responsible to proclaim it.

It should be noted at the outset that the word “steward” lies at the very heart of dispensational truth. The root of this word, both in English and in Greek has a very simple meaning: to administer, to dispense, to deal out.

The word “dispensation”  (Greek, oikonomia) is not a mere theological term. It is used many times in Scripture, though not always translated thus. In Ephesians 3:2 Paul writes to the Gentile believers about “the dispensation of the grace of God, which is given me to you-ward.” Just as the dispensation of the Law was committed to Moses (John 1:17), so the dispensation of the grace of God was committed to Paul.

But here in 1 Corinthians 4 the same Greek word is rendered stewardship in our English Bible. This is because the organic meaning of oikonomia is house management. Thus a “steward” was more than a servant, as some have supposed; he was the head servant, the one into whose hands the management of the household was committed. He dealt out the money for the household necessities, dispensed the food and clothing to the servants and children, paid the wages, etc. In a word, he was the dispenser of his lord’s affairs. — Stam, pages 88-89.

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As a steward of the gospel committed to him, then, he must proclaim it faithfully, not striving to please men, but God, whose steward he was.

From the foregoing it is clear that in our witness for God the one great requisite is faithfulness. We are not commissioned to accomplish certain things, but to be faithful in our testimony. God has not sent us forth to save souls, but to “preach the Word.” Saving souls is His prerogative; preaching the Word, our responsibility — and privilege. If men will not hear the Word, if they will not receive it, we are not told to seek for something else which they will receive. Indeed we are forewarned that “the time will come when they will not endure sound doctrine,” and will “turn away their ears from the truth,” but we are charged still to continue to “preach the Word” (2 Timothy 4:2-4). — Stam, pages 90-91.

very small thing (v.3) — It counts for very little — Paul was not accountable to them and they were not fit to judge

I do not even judge myself (v.3) — Paul wasn’t even qualified, as a man, to judge himself. He’s not referring to sin here, but to service.

I know of nothing against myself (v.4) — Paul’s conscience was clear. He knew his motives were pure.

I am not justified by this (v.4) — Paul’s conscience was clear, but human conscience was faulty. Only the Lord is competent to judge.

¹⁸ Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise.

¹⁹ For the wisdom of this world is foolishness with God. For it is written, “He catches the wise in their own craftiness”;

²⁰ and again, “The Lord knows the thoughts of the wise, that they are futile.”

²¹ Therefore let no one boast in men. For all things are yours:

²² whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come — all are yours.

²³ And you are Christ’s, and Christ is God’s.

no one (v.18) — the “any man” of v.17 — more evidence that the temple is the individual and not the church

seems to be wise (v.18) — should be “thinks he is wise”

Quote in v.19 is from Job 5:13 (in the Septuagint)

Quote in v.20 is from Psalm 94:11 (substituting “wise” for “men”)

catches (v.19) = grasps, grips — as a firm hold on something slippery

craftiness (v.19) = unscrupulous conduct — using the world’s wisdom to bring about one’s own benefit

futile (v.20) = vain, void of effect

That all things [v.21] belong to believers does not mean that they can make what use they like of anything. The whole statement (presenting the possessions first comprehensively and then in detail) is to be viewed in the light of the relationship between the possessors and Christ. Only as we belong to Him do things belong to us. Since we are members of Christ, and all things are under His authority and control, they are ipso facto subservient to our real welfare (Romans 8:28). Every adverse circumstance caused by the world operates for our present and eventual benefit. Life with its vicissitudes and experiences, that to which we naturally cling, and death, from which we naturally shrink, but which is far less serious than life, are ours to be viewed as the apostle does in Philippians 1:21. “Things present” comprehend all the contingencies and possibilities of this life; “things to come” extend to the eternity beyond. — Vine, pages 27-28.

Paul/Apollos/Cephas (v.22) — they were servants of God and their message was for all, not just for a select few. To presume to elevate one messenger of God over another is to put your wisdom above that of the messengers themselves.

Christ is God’s (v.23) — not inferiority, but submission — Christ came to do God’s will

¹⁶ Do you not know that you are the temple of God and that the Spirit of God dwells in you?

¹⁷ If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.

 Do you not know (v.16) — Paul uses similar words in 1 Corinthians 5:6; 6:2-3, 9, 15-16, 19; 9:23-24; Romans 6:16; 11:2

know (v.16) = know by perception or observation. Paul’s point is that, if they didn’t know, they should have known.

temple (v.16) = Greek naos — sanctuary, the Holy of Holies (1 Corinthians 6:19)

defile/destroy (v.17) — same word in the original

The Greek word is phtheiro and means “to destroy by corrupting.” It is used here first (If any man destroys the temple …) as having to do with marring and scarring an assembly by unprofitable, impure teaching which leads to a partisan spirit thus causing divisions in the assembly, and also leads believers away from holiness into carnality.

Secondly, the word is used to point out the marring of the offender by God through divine retribution: (Him will God destroy …).

Paul is not telling us in verse 17 that God will destroy us and damn us in the lake of fire if we do something unbecoming to a Christian, something which dishonors God instead of honoring Him. The same truth is pointed out here as in verse 15, concerning a man’s stewardship being burned but his spirit saved. One Greek authority translates this verse thus: “If any man do hurt to the temple of God, to him shall God do hurt.” — Greene, pages 146-147.

holy (v.17) = separated — from sin and unto God

Several of my commentaries (including Greene above) state that the temple in view in verse 16 is the local church and that the Corinthians were being warned against defiling it with divisions or faulty teaching. I’m not sure I’m convinced. The verses immediately before and after this passage refer to individual Christians (and specifically those who teach and those who honor the teacher over the truth). The context is the church at Corinthians, yes, but it’s individuals who are being warned to be careful of their motives and priorities. I think the “temple” here is the individual and the warning is to his work in the church. But I could be wrong.

 ¹¹ For no other foundation can anyone lay than that which is laid, which is Jesus Christ.

¹² Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw,

¹³ each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is.

¹⁴ If anyone’s work which he has built on it endures, he will receive a reward.

¹⁵ If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.

foundation (v.11) — of the church, the Body of Christ

which is laid (v.11) — by God, apart from man

gold, silver, precious stones (v.12) — right teaching regarding Christ

wood, hay, stubble (v.12) — man’s wisdom, unsound teaching

In such cities as Ephesus, where this letter was written, or Corinth, to which it was addressed, there was a signal difference (far greater than in modern cities) between the gorgeous splendor of the great public buildings and the meanness and squalor of those streets where the poor and profligate resided. The former were constructed of marble and granite; the capitals of their columns and their roofs were richly decorated with silver and gold; the latter were mean structures, run up with boards for walls, with straw in the interstices and thatch on the top. This is the contrast on which Paul seizes. — Laurin, page 78.

the Day (v.13) — The Day of the Lord

declare (v.13) = make plain, make evident

fire (v.13) — God’s holiness as a revealing agent

each one’s work (v.13) — the Judgment Seat of Christ — It isn’t the believer who will be judged, but his work

This judgment is called the “Judgment Seat of Christ.” We have it mentioned in 2 Corinthians 5:10: For we must all appear before the judgment seat of Christ; that every one may receive the things done in the body, according to that he hath done, whether it be good or bad.

This judgment will take place following the coming of the Lord for His Church in the air. It will concern rewards or loss of rewards. It will have nothing to do whatsoever with salvation or our eternal destiny. That was forever settled at the Cross, and appropriated by the grace of God. This judgment will determine our position in the kingdom [where we will] reign [with] Christ, and the rewards which we will receive at His hand. — De Haan, page 40.

endures (v.14) — stands the test of God’s “fire”

loss (v.15) — of the reward — lit. “pay a fine”

yet so as through fire (v.15) — as escaping naked from a burning building, alive, but with a loss of all possessions

It is hard to understand why neo-evangelicals are pressing their unscriptural involvement with the world, when, despite their well-meant efforts, society is becoming more and more like Sodom and Gomorrah.

For such involvement Lot barely escaped with his life. Yes, he was saved, but his home, his riches, his Sodomic friendships and all his efforts to change Sodom went up in smoke.

This, we believe, is the sense of the term “so as by fire” in 1 Corinthians 3:15. — Stam, page 84.

A lot of the commentaries ran with this passage and used verse 12 to deliver an application about how it’s not what we do but why we do it that counts. That our good works matter little if they aren’t done by faith and for Christ. While this is true, I don’ t think it’s the main point of the verse. I believe, based on the context, that Paul is referring specifically to those who teach in the church and the value of the message they are teaching. Teachers who build sound doctrine on the foundation of Christ will be rewarded. Those who teach man’s wisdom will suffer loss of reward.

⁴ For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal?

⁵ Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one?

⁶ I planted, Apollos watered, but God gave the increase.

⁷ So then neither he who plants is anything, nor he who waters, but God who gives the increase.

⁸ Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor.

⁹ For we are God’s fellow workers; you are God’s field, you are God’s building.

¹⁰ According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it.

are you not carnal? (v.4) — should be “are you not men?” — acting on a purely human level — not being spiritually discerning

ministers (v.5) = servants

as the Lord gave (v.5) — salvation is from God, not from ministers

planted/watered (v.6) — past tense

gave (v.6) — imperfect tense indicating ongoing action

one (v.8) — one in interest and goals — not rivals

God’s fellow workers (v.9) — the reason for their unity in verse 8

master builder (v.10) — not an architect but the principal builder

I have laid the foundation (v.10) — Mark well, Paul does not say that he had been building on the foundation which another had laid, e.g., Christ as Messiah and King of Israel (Matthew 16:16-18). He says distinctly, I have laid the foundation, and another buildeth thereon. A new dispensation was ushered in with the raising up of Paul, in which Christ was presented, not as King of Israel, but as Lord over all. — Stam, page 80.

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Apollos did not consider himself a rival to Paul, nor Paul to Apollos, but Apollos was indeed a great man of God, eloquent … mighty in the Scriptures … instructed in the way of the Lord … fervent in spirit … teaching diligently the things of the Lord” (Acts 18:24-15). Thus it was that the Corinthian believers had begun expressing their preferences for the one over the other, some boasting that they were followers of Paul and others that they were followers of Apollos.

In 1 Corinthians 1:12 the apostle had rebuked the Corinthians with the words, Now this I say … every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ, but here in Chapters 3 and 4 he mentions only Apollos and himself, evidently because Apollos was, in the eyes of the majority, Paul’s chief rival. And he was, as we have seen, a forceful preacher. We first find him at Ephesus where he mightily convinced the Jews, and that publicly, showing from the Scriptures that Jesus was Christ (Acts 18:28).

Apollos’ true greatness, however, lay in his humility, for we read in Acts 18:26 that he had allowed Paul’s dear friends, Aquila and Priscilla, humble tentmakers, to show him the way of God more perfectly. They could explain to him the further revelation committed to Paul: the gospel of the grace of God. Evidently Apollos accepted this both humbly and gratefully, and this made him a still greater preacher of the Word. If Paul had any thought of rivalry, he surely had a formidable rival in Apollos not, for this eloquent man, mighty in the Scriptures, bold and diligent, could now do more than convince the Jews that Jesus was the Christ; he could preach Jesus Christ according to the revelation of the mystery (Romans 16:25). By this time, however, he had left Corinth again and was with Paul, evidently at Ephesus (1 Corinthians 16:8-9) — Stam, pages 75-76.