What irritates our sensibilities more?

The claim that we are accountable to God, and therefore God

will judge us? Or, the insistence that people not judge one another because judgment is God's
prerogative?

The notion of divine judgment carries more than its share of religious baggage, thanks to those
who enjoy using it to break the backs of prospective converts. At the same time, many of us
consider it our inalienable right to judge others, to be the arbiters of commendation and
degradation--especially when we can find a chance to approve ourselves and reprehend our
neighbors.

In this passage full of judicial language, Paul speaks positively abut God's judgment and warns
those who would judge others within the Christian community. Behind Paul's comments lies a
strong concern for unity. Paul emphasizes that Christian ministry and corporate existence must
reflect a unity formed by the gospel, a unity threatened by an atmosphere in which people usurp
or deny God's right to judge. Keep in mind that Paul's comments come in a letter that tries to mend
divisions and call Christians back to a proper understanding of their place in God's scheme. The
Corinthian church was beset by petty rivalries and widening divisions (see 1:10--11; 3:1--4), and
one of the ways in which disunity manifested itself was through the distinctions that the
Corinthians were drawing among themselves. Moreover, from 1 Corinthians 4:1--5 it also seems
that some in Corinth were dismissive toward Paul and all too eager to make judgments of their
worth relative to him (see also 9:3). In response, Paul defends himself from their attacks and also
attempts to reorient the Corinthians' views of themselves.

Although Paul expresses palpable frustration with the Corinthians in the rest of this chapter,
restraint characterizes the first five verses. In naming his and Apollos's identity as "servants"
(hypēretēs) and "stewards" (oikonomos), he avoids more forceful terminology that might have
reasserted their authority. Paul regards himself and Apollos as models or exemplars for the
Corinthians (see 4:6, 15b--16); by extension, then, he declares all Christians to be in the service of
another. A hypēretēs was a general term designating one who assisted or provided service to
someone else. The word oikonomos usually referred to the top-ranking slave (in some cases, a
freedman) in a Greco-Roman household, one typically responsible for such administrative matters
as managing finances, procuring goods, and overseeing the work of other slaves. Both words imply
a subordinate role, and Paul understands them specifically to indicate service provided in
relationship to Christ and "God's mysteries" (by this he means what God has disclosed, generally
speaking, through Christ and the message of the gospel; see 2:1, 7; 13:2; 14:2; 15:51).

Life as a servant or steward implies accountability, and such people are measured by the degree to
which they are "trustworthy" (or "faithful," translating the adjective pistos) in carrying out their
responsibilities. Responsibilities can be executed in a variety of ways according to one's creativity
and capacities, but faithfulness stands as the only basis or criterion for assessing it. The only
judgment that matters is that which is given by the master whom a servant serves. Paul expresses
confidence in his own fidelity to God as a laborer for the sake of the gospel. Such confidence
leaves him relatively impervious to the Corinthians' personal attacks, but it does not allow him to
presume God's prerogative to judge him. Paul accepts only God's judgment.

Paul's primary points, then, are these:

  Christians do not belong to themselves but are servants of Christ and the gospel.
 The service performed by God's people issues from their faithfulness to God and is valued
precisely as an extension of faithfulness.
 Only God is authorized to appraise the integrity of a person's faithfulness, and God will
issue approval and disapproval at an appointed time.
 Making distinctions and issuing judgments about other believers' fidelity, maturity,
deserved esteem, or anything else is not for the Corinthians to do.

It is important that we hear these words in their context, as part of Paul's attempt to reign in the
striving, self-promotion, and backbiting that plagued the Corinthian church and hindered its ability
to embody the gospel of Jesus Christ. We do well to keep in mind that Paul was addressing a
fellowship of believers and attempting to get them to re-embrace their understanding of themselves
as a community bearing a unified witness. His comments do not offer a comprehensive account of
God's judgment or the means by which God calls people to become servants of Christ.

This passage continues to speak to churches that have lost sight of their purpose and whose
members have turned against themselves. Those congregations do well to note that Paul roots what
he says, not in a belief that judging other people is not a nice thing to do, but in the theological
conviction that we all belong to God through Christ and share a unified, corporate existence as
Christ's body. This idea weaves its way throughout 1 Corinthians and is what makes Paul's
comments here distinctively Christian. (For more on the theological foundation of Paul's appeals
for unity among the Corinthians, see my commentary on this website from two weeks ago, the Day
of Pentecost, on 1 Corinthians 12:3b--13.)

This passage also has implications for others in the audience. Even as Paul directed admonishments
toward many in Corinth, certainly others in that church needed words of comfort. When people
create hierarchies, others end up at the bottom. When people engage in wars of judgment, some
end up being judged and diminished. Paul's words imply good news for those people, the ones who
have been the targets of attacks. A sermon on this passage can remind them that God sees, and that
God's judgment is about disclosing the truth, shining a light that executes justice for those who
will be found faithful, no matter what the degree of that faithfulness.

Ellicott's Commentary for English Readers

IV.

(1-5) The first five verses of this chapter contain a further argument against party-spirit as it
existed in the Corinthian Church—viz., that God alone can judge of any man’s work whether it
be worthy, and that God, unlike man, who selects only some one for praise, will give to every
worker his own proper share of approval.

(1) Man.—In a generic sense means “every one” (as in 1Corinthians 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 1Corinthians
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 heretofore 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.

Benson Commentary
1 Corinthians 4:1. Let a man, &c. — Having warned the believers at Corinth against entertaining
an undue esteem for their own ministers, he now proceeds to show them in what light they ought
to view all true ministers of Christ: and lest, from what was advanced in the preceding chapters
concerning the inspiration of the apostles by the Holy Spirit, these Corinthians should imagine
that Paul claimed to himself and his brethren an authority not derived from Christ, he here tells
them that even the apostles were only Christ’s servants; obliged in all things to act in entire
subjection to him, and obedience to his will. So account of us as of the ministers of Christ — The
original word, υπηρετας, properly signifies such servants as laboured at the oar in rowing
vessels, and accordingly intimates the pains which every faithful minister of Christ takes in his
Lord’s work. O God! where are these ministers to be found? Lord, thou knowest! and stewards
of the mysteries of God — Dispensers of the mysterious truths of the gospel. “The apostle gives
to those doctrines, which in former ages had been kept secret, but which were now discovered to
all through the preaching of the gospel, the appellation of the mysteries of God, to recommend
them to the Corinthians. And he calls himself the steward of these mysteries, to intimate, that the
deepest doctrines, as well as the first principles of the gospel, were intrusted to him to be
dispensed or made known.” — Macknight.
Matthew Henry's Concise Commentary
4:1-6 Apostles were no more than servants of Christ, but they were not to be undervalued. They
had a great trust, and for that reason, had an honourable office. Paul had a just concern for his
own reputation, but he knew that he who chiefly aimed to please men, would not prove himself a
faithful servant of Christ. It is a comfort that men are not to be our final judges. And it is not
judging well of ourselves, or justifying ourselves, that will prove us safe and happy. Our own
judgment is not to be depended upon as to our faithfulness, any more than our own works for our
justification. There is a day coming, that will bring men's secret sins into open day, and discover
the secrets of their hearts. Then every slandered believer will be justified, and every faithful
servant approved and rewarded. The word of God is the best rule by which to judge as to men.
Pride commonly is at the bottom of quarrels. Self-conceit contributes to produce undue esteem of
our teachers, as well as of ourselves. We shall not be puffed up for one against another, if we
remember that all are instruments, employed by God, and endowed by him with various talents.
Barnes' Notes on the Bible
Let a man - Let all; let this be the estimate formed of us by each one of you.

So account of us - So think of us, the apostles.

As the ministers of Christ - As the servants of Christ. Let them form a true estimate of us and our
office - not as the head of a faction; not as designing to form parties, but as unitedly and entirely
the servants of Christ; see 1 Corinthians 3:5.
And stewards - Stewards were those who presided over the affairs of a family, and made
provision for it, etc.; see the note at Luke 16:1. It was an office of much responsibility; and the
apostle by using the term here seems to have designed to elevate those whom he seemed to have
depreciated in 1 Corinthians 3:5.

Of the mysteries of God - Of the gospel; see the note at 1 Corinthians 2:7. The office of steward
was to provide those things which were necessary for the use of a family. And so the office of a
minister of the gospel, and a steward of its mysteries, is to dispense such instructions, guidance,
counsel, etc., as may be requisite to build up the church of Christ; to make known those sublime
truths which are contained in the gospel, but which had not been made known before the
revelation of Jesus Christ, and which are, therefore, called "mysteries." It is implied in this verse:

(1) That the office of a minister is one that is subordinate to Christ - they are his servants.

(2) that those in the office should not attempt to be the head of sect or party in the church.

(3) that the office is honorable as that of a steward is; and,

(4) That Christians should endeavor to form and cherish just ideas of ministers; to give them
their TRUE honor; but not to overrate their importance.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 4

1Co 4:1-21. True View of Ministers: The Judgment Is Not to Be Forestalled; Meanwhile the
Apostles' Low State Contrasts with the Corinthians' Party Pride, Not That Paul Would Shame
Them, but as a Father Warn Them; for Which End He Sent Timothy, and Will Soon Come
Himself.

1. account … us—Paul and Apollos.

ministers of Christ—not heads of the Church in whom ye are severally to glory (1Co 1:12); the
headship belongs to Christ alone; we are but His servants ministering to you (1Co 1:13; 3:5, 22).

stewards—(Lu 12:42; 1Pe 4:10). Not the depositories of grace, but dispensers of it ("rightly
dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the
synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue
to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient
"deacon" of the Church, took care of the poor (Ac 6:1-7) and subsequently preached in
subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the
appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks
from too close contact with God; hence he willingly puts a priesthood between, and would serve
God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain
"the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," Mt
10:27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as
they have been revealed, and so far as his hearers are disposed to receive them. Josephus says
that the Jewish religion made known to all the people the mysteries of their religion, while the
pagans concealed from all but the "initiated" few, the mysteries of theirs.1 Corinthians 4:1-5 Paul
showeth in what account such as he should be

held, of whose fidelity it should be left to God

to judge.

1 Corinthians 4:6,7 He dissuadeth the Corinthians from valuing

themselves in one teacher above another,

since all had their respective distinctions

from God.

1 Corinthians 4:8-13 To their self-sufficient vanity he opposeth his

own despised and afflicted state,

1 Corinthians 4:14-16 warning them, as their only father in Christ, and

urging theme to follow him.

1 Corinthians 4:17-21 For the same cause he sent Timotheus, and meant

soon to follow in person, when he would inquire

into the authority of such as opposed him.

The apostle here gives us the right notion of the preachers of the gospel; they are but ministers,
that is, servants, so as the honour that is proper to their Master, for a principal efficiency in the
conversion and building up of souls, belongeth not to them; they are ministers of Christ, so have
their primary relation to him, and only a secondary relation to the church to which they are
ministers; they are ministers of Christ and so in that ministration can only execute what are
originally his commands, though those commands of Christ may also be enforced by men:
ministers of the gospel, not of the law, upon whom lies a primary obligation to preach Christ and
his gospel unto people. They are also

stewards of the mysteries of God, such to whom God hath committed his word and sacraments to
dispense out unto his church. The word mystery signifieth any thing that is secret, but more
especially it signifieth a Divine secret, represented by signs and figures; or a religious secret, not
obvious to every capacity or understanding. Thus we read of the mysteries of the kingdom of
heaven, Matthew 13:11; the mystery of godliness, 1 Timothy 3:16; the mystery of Christ,
Ephesians 3:4. The wisdom of God, Colossians 2:2; the incarnation of Christ, 1 Timothy 3:16;
the calling of the Gentiles, Ephesians 3:4; the resurrection from the dead, 1 Corinthians 15:21;
Christ’s mystical union and communion with his church, Ephesians 5:32; the sublime counsels of
God, 1 Corinthians 13:2, are all called mysteries. Ministers are the stewards of the mysterious
doctrines and institutions of Christ, which we usually comprehend under the terms of the word
and sacraments.

Gill's Exposition of the Entire Bible

Let a man so account of us,.... Though the apostle had before said that he, and other ministers of
the Gospel, were not any thing with respect to God, and, with regard to the churches, were theirs,
for their use and advantage; yet they were not to be trampled upon, and treated with contempt,
but to be known, esteemed, and honoured for their works' sake, and in their respective places,
stations, and characters; and though they were but men, yet were not to be considered as private
men, and in a private capacity, but as in public office, and as public preachers of the word; and
though they were not to be regarded as lords and masters over God's heritage, but as servants, yet
not as everyone's, or as any sort of servants, but

as the ministers, or servants, of Christ; as qualified, called, and sent forth by him to preach his
Gospel; as ambassadors in his name, standing in his place and stead, and representing him, and
therefore for his sake to be respected and esteemed; and as such who make him the subject of
their ministry, preach him and him only, exalt him in his person, offices, blood, righteousness
and sacrifice, and direct souls to him alone for life and salvation:

and stewards of the mysteries of God; though they are not to be looked upon as masters of the
household, that have power to dispose of things in the family at their own pleasure; yet they are to
be regarded as stewards, the highest officers in the house of God; to whose care are committed the
secret and hidden things of God; whose business it is to dispense, and make known, the mysteries
of divine grace; such as respect the doctrine of the Trinity, the incarnation of Christ, the union of
the two natures, divine and human, in his person, the church's union to him, and communion with
him, with many other things contained in the Gospel they are entrusted with.

Chapter 4

In this chapter the apostle, I. Directs them how to account of him and his fellow-ministers, and therein,
tacitly at least, reproves them for their unworthy carriage towards him (v. 1-6). II. He cautions them
against pride and self-elation, and hints at the many temptations they had to conceive too highly of
themselves, and despise him and other apostles, because of the great diversity in their circumstances
and condition (v. 7-13). III. He challenges their regard to him as their father in Christ (v. 14-16). IV. He
tells them of his having sent Timothy to them, and of his own purpose to come to them shortly, however
some among them had pleased themselves, and grown vain, upon the quite contrary expectation (v. 17to
the end).

Verses 1-6 Here, I. The apostle challenges the respect due to him on account of his character and office,
in which many among them had at least very much failed: Let a man so account of us as of the ministers
of Christ, and stewards of the mysteries of God (v. 1), though possibly others might have valued them too
highly, by setting him up as the head of a party, and professing to be his disciples. In our opinion of
ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were,
1. Not to be overvalued, for they were ministers, not masters; stewards, not lords. They were servants of
Christ, and no more, though they were servants of the highest rank, that had the care of his household,
that were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of
their power, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge
authority over their faith or practice. For even apostles were but servants of Christ, employed in his work,
and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden
from the world in ages and generations past. They had no authority to propagate their own fancies, but to
spread Christian faith. 2. Apostles were not to be undervalued; for, though they were ministers, they were
ministers of Christ. The character and dignity of their master put an honour on them. Though they are but
stewards, they are not stewards of the common things of the world, but of divine mysteries. They had a
great trust, and for that reason had an honourable office. They were stewards of God’s household, high-
stewards in his kingdom of grace. They did not set up for masters, but they deserved respect and esteem
in this honourable service. Especially,II. When they did their duty in it, and approved themselves faithful: It
is required in stewards that a man be found faithful (v. 2), trustworthy. The stewards in Christ’s family
must appoint what he hath appointed. They must not set their fellow-servants to work for themselves.
They must not require any thing from them without their Master’s warrant. They must not feed them with
the chaff of their own inventions, instead of the wholesome food of Christian doctrine and truth. They
must teach what he hath commanded, and not the doctrines and commandments of men. They must be
true to the interest of their Lord, and consult his honour. Note, The ministers of Christ should make it their
hearty and continual endeavour to approve themselves trustworthy; and when they have the testimony of
a good conscience, and the approbation of their Master, they must slight the opinions and censures of
their fellow-servants: But with me, saith the apostle, it is a small thing that I should be judged of you, or of
man’s judgment, v. 3. Indeed, reputation and esteem among men are a good step towards usefulness in
the ministry; and Paul’s whole argument upon this head shows he had a just concern for his own
reputation. But he that would make it his chief endeavour to please men would hardly approve himself a
faithful servant of Christ, Gal. 1:10 . He that would be faithful to Christ must despise the censures of men
for his sake. He must look upon it as a very little thing (if his Lord approves him) what judgment men form
of him. They may think very meanly or very hardly of him, while he is doing his duty; but it is not by their
judgment that he must stand or fall. And happy is it for faithful ministers that they have a more just and
candid judge than their fellow-servants; one who knows and pities their imperfections, though he has
none of his own. It is better to fall into the hands of God than into the hands of men, 2 Sa. 24:14 . The
best of men are too apt to judge rashly, and harshly, and unjustly; but his judgment is always according to
truth. It is a comfort that men are not to be our final judges. Nay, we are not thus to judge ourselves: "Yea,
I judge not myself. For though I know nothing by myself, cannot charge myself with unfaithfulness, yet I
am not thereby justified, this will not clear me of the charge; but he that judgeth me is the Lord. It is his
judgment that must determine me. By his sentence I must abide. Such I am as he shall find and judge me
to be.’’ Note, It is not judging well of ourselves, justifying ourselves, that will prove us safe and happy.
Nothing will do this but the acceptance and approbation of our sovereign Judge. Not he that commendeth
himself is approved, but he whom the Lord commendeth, 2 Co. 10:18 .III. The apostle takes occasion
hence to caution the Corinthians against censoriousness-the forward and severe judging of others:
Therefore judge nothing before the time, until the Lord come, v. 5. It is judging out of season, and judging
at an adventure. He is not to be understood of judging by persons in authority, within the verge of their
office, nor of private judging concerning facts that are notorious; but of judging persons’ future state, or
the secret springs and principles of their actions, or about facts doubtful in themselves. To judge in these
cases, and give decisive sentence, is to assume the seat of God and challenge his prerogative. Note,
How bold a sinner is the forward and severe censurer! How ill-timed and arrogant are his censures! But
there is one who will judge the censurer, and those he censures, without prejudice, passion, or partiality.
And there is a time coming when men cannot fail judging aright concerning themselves and others, by
following his judgment. This should make them now cautious of judging others, and careful in judging
themselves. There is a time coming when the Lord will bring to light the hidden things of darkness, and
make manifest the counsels of the hearts —deeds of darkness that are now done in secret, and all the
secret inclinations, purposes, and intentions, of the hidden man of the heart. Note, There is a day coming
that will dispel the darkness and lay open the face of the deep, will fetch men’s secret sins into open day
and discover the secrets of their hearts: The day shall declare it. The judge will bring these things to light.
The Lord Jesus Christ will manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ
must have the knowledge of the counsels of the heart, else he could not make them manifest. This is a
divine prerogative (Jer. 17:10 ), and yet it is what our Saviour challenges to himself in a very peculiar
manner (Rev. 2:23 ): All the churches shall know that I am HE who searcheth the reins and hearts, and I
will give to every one of you according to your works. Note, We should be very careful how we censure
others, when we have to do with a Judge from whom we cannot conceal ourselves. Others do not lie
open to our notice, but we lie all open to his: and, when he shall come to judge, every man shall have
praise of God. Every man, that is, every one qualified for it, every one who has done well. Though none of
God’s servants can deserve any thing from him, though there be much that is blamable even in their best
services, yet shall their fidelity be commended and crowned by him; and should they be condemned,
reproached, or vilified, by their fellow-servants, he will roll away all such unjust censures and reproaches,
and show them in their own amiable light. Note, Christians may well be patient under unjust censures,
when they know such a day as this is coming, especially when they have their consciences testifying to
their integrity. But how fearful should they be of loading any with reproaches now whom their common
Judge shall hereafter commend.IV. The apostle here lets us into the reason why he had used his own
name and that of Apollos in this discourse of his. He had done it in a figure, and he had done it for their
sakes. He chose rather to mention his own name, and the name of a faithful fellow-labourer, than the
names of any heads of factions among them, that hereby he might avoid what would provoke, and so
procure for his advice the greater regard. Note, Ministers should use prudence in their advices and
admonitions, but especially in their reproofs, lest they lose their end. The advice the apostle would by this
means inculcate was that they might learn not to think of men above what is written (above what he had
been writing), nor be puffed up for one against another (v. 6). Apostles were not to be esteemed other
than planters or waterers in God’s husbandry, master-builders in his building, stewards of his mysteries,
and servants of Christ. And common ministers cannot bear these characters in the same sense that
apostles did. Note, We must be very careful not to transfer the honour and authority of the Master to his
servant. We must call no man Master on earth; one is our Master, even Christ, Mt. 23:8, Mt. 23:10 . We
must not think of them above what is written. Note, The word of God is the best rule by which to judge
concerning men. And again, judging rightly concerning men, and not judging more highly of them than is
fit, is one way to prevent quarrels and contentions in the churches. Pride commonly lies at the bottom of
these quarrels. Self-conceit contributes very much to our immoderate esteem of our teachers, as well as
ourselves. Our commendation of our own taste and judgment commonly goes along with our
unreasonable applause, and always with a factious adherence to one teacher, in opposition to others that
may be equally faithful and well qualified. But to think modestly of ourselves, and not above what is
written of our teachers, is the most effectual means to prevent quarrels and contests, sidings and parties,
in the church. We shall not be puffed up for one against another if we remember that they are all
instruments employed by God in his husbandry and building, and endowed by him with their various
talents and qualifications.

MAIN SOURCE:

1 Corinthians 4:1-5
COMMENTARY:
THE CONTEXT:

Corinth was an important and wealthy city on the isthmus (narrow strip of land) separating Northern and
Southern Greece. The Apostle Paul spent 18 months there on his Second Missionary Journey and
established a church there. Acts 18 gives us considerable detail about Paul’s work in Corinth during that
time.

At the conclusion of his visit to Corinth, Paul left to visit Ephesus, Jerusalem, Antioch, and Galatia (Acts
18:18-23). After leaving Corinth, Paul wrote a letter to the Christians at Corinth warning them “to have no
company with sexual sinners” (5:9), but that letter has been lost to us.
Paul is writing this letter in response to a report from Chloe’s people about problems in the Corinthian
church (1:11). In this letter, he provides apostolic guidance for dealing with those problems.

Among the problems that Paul has addressed are divisions in the Corinthian church based, in part, on
allegiances to Paul or Apollos (3:4). He has also addressed the tendency of some of these Christians to
trust in human wisdom rather than the cross of Christ (1:18 – 2:16).

Some Corinthian Christians have been critical of Paul, because they have not found in him the
eloquence, wisdom, and charismatic presence that they treasured. We see that problem reflected
throughout First and Second Corinthians.

• Paul stated earlier that Christ had sent him “to preach the Good News—not in wisdom of words” (1:17).
He thus stands in stark contrast to Apollos, who was “an eloquent man, came to Ephesus. He was mighty
in the Scriptures” (Acts 18:24).

• Paul said, “My speech and my preaching were not in persuasive words of human wisdom, but in
demonstration of the Spirit and of power, that your faith wouldn’t stand in the wisdom of men, but in the
power of God” (2:4-5).

• Later in this letter, Paul will defend his ministry “to those who examine me” (9:3; chapter 9 constitutes
his defense).

• In his later letter to the Corinthian church, Paul will acknowledge that people are saying that his “letters,
are weighty and strong, but his bodily presence is weak, and his speech is despised” (2 Corinthians
10:10).

• He will also say, “But though I am unskilled in speech, yet I am not unskilled in knowledge” (2
Corinthians 11:6).

To people who treasure sophistication, wisdom, eloquence, and charisma, Paul’s lack of these qualities
would constitute fatal flaws. That is why some of the Corinthian Christians have rejected Paul’s
leadership, announcing, “I follow Apollos” (1:12).

In our text for today, Paul is writing, not only to defend the work that he has done with these Corinthian
Christians, but also to refocus them FROM the strengths and weaknesses of those who have served as
their pastors TO the cross of Christ. In part, this will require that they quit judging their pastors—and leave
such judgments to God, who can be trusted to judge faithfully.

1 CORINTHIANS 4:1-5. STEWARDS OF CHRIST AND OF GOD’S

MYSTERIES

1Think of us in this way, as servants (Greek: hyperetes) of Christ and stewards (Greek: oikonomos) of
God’s mysteries (Greek: mysterion). 2Moreover, it is required of stewards that they be found
trustworthy(Greek: pistos). 3But with me it is a very small thing that I should be judged (Greek: anakrino)
by you or by any human court (Greek: hemera—day). I do not even judge myself. 4 I am not aware of
anything against myself, but I am not thereby acquitted (Greek: dedikaiomai—from dikaioo). It is the Lord
who judges me. 5Therefore do not pronounce judgment (Greek: krino) before the time, before the Lord
comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the
heart. Then each one will receive commendation (Greek: ho epainos) from God.

“Think of us in this way” (v. 1a). In verse 6, Paul says, I have applied all this to Apollos and myself for
your benefit,” so the “us” in this verse refers to Paul and Apollos.

“as servants(hyperetes) of Christ” (v. 1b). The words most often used in the New Testament for servant
are diakonos (the word from which we get our word “deacon”) and doulos (a word closer to “slave” than
“servant”). An hypertes would be a low-level servant. However, it matters not which word Paul uses. All
three words portray a servant who must do the bidding of the master.

While a servant would be subordinate to his or her master, a servant could nevertheless be a significant
person in his/her own right. For instance, the servants of a king would include military officers, counselors,
administrators, and ambassadors. If a king were to send such a person to do something, the king would
expect people to give that servant their full cooperation. In other words, the servant would carry in his/her
person something of the authority of the king. The king would regard an insult to his servant as an insult
to himself—and could be depended on to respond accordingly.

In this instance, Paul and Apollos are servants of Christ, “the King of kings, and Lord of lords” (1 Timothy
6:15; Revelation 17:14), so they carry in their persons something of the authority of Christ. These
Corinthian Christians need to render Paul and Apollos the courtesies associated with the royal household
with which they are associated. Otherwise, they can expect to be held accountable for insulting the
servants of the King of kings.

“and stewards (oikonomos) of God’s mysteries”(mysterion) (v. 1c). A steward (oikonomos), like a
servant, is subordinate to a master, but there is a difference. A servant might be a person managing
significant responsibilities, but some servants would do nothing more than wash dishes or sweep floors.
However, a steward (oikonomos), by definition, has significant responsibilities. A steward is a person
chosen by a master to exercise oversight over certain of the master’s affairs. A steward might be charged
with oversight of the palace and its staff—or the treasury—or the master’s lands and livestock. The Old
Testament tells us that Pharaoh appointed Joseph as steward over the financial affairs of Egypt. Joseph
was responsible for managing the accumulated wealth of seven years of plenty so that Egypt might
extend its prosperity through the coming seven years of famine. So a servant might or might not have
significant responsibilities, but a steward would always have significant responsibilities.
“of God’s mysteries.” Paul and Apollos are “stewards of God’s mysteries.” Paul uses this word,
“mystery” (or “mysteries”) frequently (Romans 11:25; 16:25; 1 Corinthians 13:2; 14:2; 15:51; Ephesians
1:9; 3:3-5, 9; 5:32; 6:19; Colossians 1:26-27; 4:3; 2 Thessalonians 2:7; 1 Timothy 3:9, 16).

• In his letter to the Romans, Paul talks about “the preaching of Jesus Christ, according to the revelation
of the mystery which has been kept secret through long ages, but now is revealed” (Romans 14:24-25).

• Later in this epistle, he will say, “Behold, I tell you a mystery. We will not all sleep, but we will all be
changed, in a moment, in the twinkling of an eye, at the last trumpet” (1 Corinthians 15:51-52).

• In Ephesians, he says, “the mystery was made known to me, as I wrote before in few words, by which,
when you read, you can perceive my understanding in the mystery of Christ; which in other generations
was not made known to the children of men, as it has now been revealed to his holy apostles and
prophets in the Spirit” (Ephesians 3:3-5).

• In Colossians, he talks about “the mystery which has been hidden for ages and generations. But now it
has been revealed to his saints” (Colossians 1:26).

We might say then that, for Paul, a mysterion is spiritual knowledge that God has revealed—at least to
some people. We might go another step to say that, for Paul, being entrust with a mysterion revealed
implies responsibility—stewardship.

God has entrusted certain mysteries to Paul and Apollos—has made them stewards of these mysteries.
In his next letter to the Corinthians, he will say, “we have this treasure in clay vessels” (2 Corinthians
4:7)—the treasure being the Gospel and the clay jars being Paul and his co-workers.

Paul and Apollos can expect to be held accountable by God for their stewardship, so we should expect
that God will also hold those accountable who help or hinder them in their ministries.

“Moreover, it is required of stewards that they be found trustworthy“ (pistos) (v. 2). Note that God
requires stewards to be pistos—trustworthy or faithful—but not necessarily successful as the world counts
success. Paul was responsible for planting the church at Corinth, and Apollos was responsible for
watering it—but only God could give the growth (3:7).

So also, God requires Paul to be pistos—faithful—but does not require him to be eloquent or wise or
charismatic, which is what these Corinthian Christians want. In fact, Paul has already said, “My speech
and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and
of power, that your faith wouldn’t stand in the wisdom of men, but in the power of God” (2:4-5).

“But with me it is a very small thing that I should be judged (anakrino) by you or by any human
court“ (hemera—day) (v. 3a). Krino is the usual word for judging. Anakrino refers to the investigation or
cross-examination that would precede the judgment.
Paul understands that he can expect God to hold him accountable for his stewardship of the mysteries
that God has entrusted to him. He understands that God expects him to be faithful—trustworthy—in this
stewardship. By comparison, the investigation (anakrino) of these Corinthian Christians seems of little
consequence. What does he care that they are rummaging through his affairs, trying to find fault? Who
are they in comparison to God? How does their opinion stack up to God’s opinion? If God approves of
Paul, what does it matter whether these Corinthian Christians approve or disapprove?

This doesn’t mean that these Corinthian Christians have not hurt Paul by their fault-finding. Nor does it
mean that the work of the Gospel has not suffered as a result of their criticism. It means only that Paul,
who is accountable to God, cannot bring himself to think too highly of their human opinions.

“I do not even judge myself“ (v. 3b). Some pastors torture themselves with self-doubt. They worry
about their competence and sensitivity. They wonder whether they might have made a difference in
someone’s life if they had only said or done something differently. They spend their days second-
guessing themselves.

Paul refuses to torment himself in this way. He has tried to be faithful in his words and actions, and that is
all that he can do—and all that God expects him to do. The people to whom his ministry is directed have
responsibilities too. They are responsible for accepting or rejecting the Gospel that he presents to them.
They are responsible for listening or failing to listen to his counsel. Ultimately, God reserves to himself the
responsibility for bringing the growth (3:7). Therefore, Paul simply tries to do what is right—and refuses to
spend his days in torturous self-assessment.

“I am not aware of anything against myself“(v. 4a). Paul can’t think of anything that he has done
wrong in his relationship with the Corinthian church. He has delivered the Gospel to them faithfully. He
has taught them faithfully. His conscience is clear.

“but I am not thereby acquitted” (dedikaiomai—from dikaioo) (v. 4b). But a clear conscience is no
assurance that a person is innocent of sin. A great deal depends on how we have trained our conscience.
Some people can do terrible things and suffer no pangs of conscience. The more frequently we do
something wrong, the less likely we are to suffer pangs of conscience.

Furthermore, most of us engage in a good deal of rationalization. If we work at it hard enough, we can
make ourselves believe that almost anything that we might choose to do is justified.

So Paul understands that a clear conscience is not the same as a clean slate.

“It is the Lord who judges (anakrino) me“ (v. 4c). As noted above, krino is the usual word for
judging.Anakrino refers to the investigation or cross-examination that would precede the judgment. No
matter how the Corinthian Christians might investigate or criticize Paul, it is the Lord who will pronounce
final judgment on him. It is the Lord’s judgment that counts.
As verse 5 makes clear, when Paul says, “the Lord,” he is talking about Christ. Elsewhere, he says, “For
all of us must appear before the judgment seat of Christ, so that each may receive recompense for what
has been done in the body, whether good or evil” (2 Corinthians 5:10).

Paul understands that Christ knows everything about him and will do any necessary investigation and
pronounce any necessary judgment. However, he also understands that he has been “justified by his
grace as a gift, through the redemption that is in Christ Jesus” (Romans 3:24). That is what counts.

“Therefore do not pronounce judgment (krino) before the time, before the Lord comes“ (v. 5a). Any
judgments that we pronounce are premature, because we cannot see the whole of a person’s life—and
don’t know people’s hearts—and don’t know what God has in store for them in the future. When the Lord
comes, he will make the final judgment.

“who will bring to light the things now hidden in darkness and will disclose the purposes of the
heart“ (v. 5b). When Christ comes again, he will judge “the living and the dead” (Acts 10:42; 2 Timothy
4:1; 1 Peter 4:5). At that time, he will shine light into the dark cracks and crevasses of our lives, so that
our darkest secrets will be revealed. Jesus himself has given us a picture of this in his discourse on the
judgment of the nations (Matthew 25:31-46). “He will sit on the throne of his glory. Before him all the
nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep
from the goats” (Matthew 25:31b-32). He will reward the sheep for giving food to the hungry, etc.—and he
will punish the goats for failing to do so—explaining that the way we treat vulnerable people is tantamount
to treating him (Jesus) in the same way.

Christ will reveal our deepest secrets—not only our secret actions, but also our motives—the secret
purposes of our hearts. Christ not only knows whether we have been good or bad, he knows whether we
did good deeds for selfish reasons—or whether our curmudgeonly appearance is simply a heart of gold in
disguise.

“Then each one will receive commendation (ho epainos) from God“ (v. 5c). This is a surprising
ending for this passage. Paul makes it sound as if everyone will hear praise from God on Judgment
Day—which we know not to be true (Matthew 25:31-46). Nevertheless, Paul clearly expects to receive
praise from God on that day. He has served faithfully and at considerable personal cost, so he expects to
hear words of commendation. Any judgments prior to that are so tentative as to be useless. It is God’s
judgment that counts.

Paul doesn’t mention God’s grace in this verse, but perhaps we should. As Paul says elsewhere, “for all
have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption
that is in Christ Jesus” (Romans 3:23). Apart from God’s grace, no one can expect to hear words of praise
in the final judgment. Even the best of us—the most self-sacrificial saints—have nothing in their hands to
offer God in return for their salvation. When Christ brings his bright light to bear on our lives, we will cringe
at the things that he will reveal. We can do nothing more than cry, “God, be merciful to me, a sinner!”
(Luke 18:13)—but that will be sufficient.