OBSERVATION STAGE

The purpose of the observation stage is to maintain focus on the text at hand within the normative rules of language, context and logic which limits the observer to the content offered by the letter of 1 Corinthians especially the previous chapters. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture utilizing the same normative rules of reading / interpretation.

Remember that something elsewhere may be true, but in the text at hand it may not be in view.

Manuscript Evidence from The New Testament And Translation Commentary, Philip W. Comfort, Tyndale House Publishers, Inc., Carol Stream, Ill., 2008.

****** EXCERPT FROM 1 CORINTHIANS CHAPTER 3 ******

OR MOVE TO FIRST VERSE OF CHAPTER FOUR

[(1 Cor 3:16-23) Commentary On 1 Cor 3:16-23]:

(1 Cor 3:16 NASB) Do you not know that you are a temple of God and that the Spirit of God dwells in you?

(1 Cor 3:17 NASB) If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are.

(1 Cor 3:18 NASB) Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise.

(1 Cor 3:19 NKJV) For the wisdom of this world is foolishness with God. For it is written, 'He catches the wise in their own craftiness;'

(1 Cor 3:20 NKJV) and again, [Paul quotes from Ps 94:11 Septuagint]: 'The LORD knows the thoughts of the wise, that they are futile [= vain].'

(1 Cor 3:21 NKJV) Therefore let no one boast in men. For all things are yours:

(1 Cor 3:22 NASB) whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you.

(1 Cor 3:23 NASB) and you belong to Christ; and Christ belongs to God."

So in view of the description of the yet future Judgment Seat of Christ for all believers to be judged in 1 Cor 3:11-15, Paul continues with all believers in view - not just the leaders of the church as some contend. He writes in 1 Cor 3:16 NASB, "Do you not know that you are a temple of God and that the Spirit of God dwells in you? So all believers are a temple of God with the Holy Spirit indwelling each and every believer especially in view as a testimony of this fact.

[Compare 1 Cor 6:19]:

(1 Cor 6:19 NKJV) "Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?"

So Paul then warns, in 1 Cor 3:17, "If any man destroys the temple of God, God will destroy him, for the temple of God is holy [= set apart to God, His holy possession], and that is what you are." So God will respond to the those who attempt to bring destuction upon His people / His temple with His own destruction of them.

Note that Jesus speaks of his earthly body as the "temple" (John 2:19-21). In the same way His people who by definition are all indwelt by the Spirit of God (1 Cor 6:19), they can be called individually and collectively God's temple. And God's temple is holy, sacred, set apart to God as His eternal possession.

Then 1 Cor 3:18, which reads (1 Cor 3:18 NASB) "Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise."

Paul implies that those of this age - those of this world - those who have aligned themselves with the thinking of the world have deceived themselves into thinking that they are wise. In order to resolve such a problem of a foolish mentality one must instead adapt ones thinking to that which the world considers as foolish, i.e., to accept as true the wisdom of God - after all He is Creator. And this information is available as to how wise God is, in Scripture. So one must study and accept as true the supposed "foolishness" of God in order to actually become wise.

This point of view Paul stipulates came from God's point of view which he expresses in the next two verses, which read as follows: (1 Cor 3:19 NKJV) "For the wisdom of this world is foolishness with God. For it is written, 'He catches the wise in their own craftiness;' (1 Cor 3:20 NKJV) and again, [Paul quotes from Ps 94:11 Septuagint]: 'The LORD knows the thoughts of the wise, that they are futile.' "

[Compare Septuagint LXX of Psalm 94:11]:

(Ps 94:11 Septuagint) "The Lord knows the thoughts of men, they are vain [= futile]."

Note that Paul cites the Septuagint version of Ps 94:11, with one important change - the word rendered "men" was replaced with the words rendered "the wise" to make the point that in the world men without God nevertheless think that they are wise - not foolish. Nevertheless they are indeed foolish.

So all things that are not in tune with the way God thinks are foolish. Now God's wisdom can be determined by one by a study and acceptance of the words of God's Word.

The final three verses of this section of Paul's letter which follow Paul's instruction on the Judgment Seat of Christ give believers a valued, wise eternal perspective as opposed to becoming attached to the foolishness of temporal things to their own detriment - a struggle for everyone including believers.

(1 Cor 3:21 NKJV) "Therefore let no one boast in men.

[In this life, men only have temporal value so long as their minds are on the temporal and not on God and how to navigate in the temporal world via instructions from the words of God's Word. So if their minds are not on what God has written in His Word, their so called "wisdom" is foolish, and their wisdom will be proved out as foolish and not serve them in eternity]

For all things are yours: [that is to say, all things outside of the temporal, i.e., the eternal are the believer's possession - forever possession. This life will pass, but a grand eternity is in view which is forever which leads into the end of Paul's statement closing out this section of his letter to the Corinthians]:

(1 Cor 3:22 NASB) whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you.

[Paul even stipulates that neither Paul nor Apollos nor Cephas (Peter) nor the world nor (temporal) life nor physical / temporal deat h nor things present nor things to come are to be boasted of, for they are all transitory. It is God Who is the One Who has brought all things to come to pass. Paul's statement to this effect indicates that a number of the believers were indeed of that temporal point of view especially relative to argue over who was the better, Paul or Apollos or even Cephas (Peter).

The conclusion of the matter is that no Christian is to boast or glory in the wisdom and attainments of men in the absence of giving God all the glory. For not even the achievements of Paul or Apollos or Cephas were accomplished except by God through each one of them. They were merely the workmen. Recall that Paul wrote in 1 Cor 3:6-7, "I planted, Apollos watered, but God was giving growth; so that neither is he who is planting anything, nor he who is watering, but He Who is giving growth - God;" So it was God Who brought forth the "growth," i.e., the results. All that is boastable of Paul or Apollos or Cephas or anyone inevitably comes from God by the grace of God and accomplished by God, albeit through His workers. So we are not to put our trust in anything that is not of God. The reason is that all things - yes, all the blessings of God in the whole universe - belong to the believer. Also the kosmos (the world itself), the processes of living and dying, the present and the future - are all to be viewed in relationship to God's purposes and plans for his people. So Paul can say to all believers, "All things are yours," in the sense that everything that God has provided for believers is for the believers' benefit, everything belongs to them, because they belong to Christ and Christ belongs to God:

Then to conclude Paul writes the final note of this chapter:

(1 Cor 3:23 NASB) "and you belong to Christ; and Christ belongs to God."

This grand conclusion stipulates that all believers belong to Christ and Christ belongs to God. So the believer's destiny is a grand one, an eternally grand one - unfathomably grand because Christ is unfathomably and supernaturally grand because God is unfathomably and supernaturally grand.

I) [1 Cor 4:1-5]:

(1 Cor 4:1 NASB) "Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God,

(1 Cor 4:2 NASB) In this case, moreover, it is required of stewards that one be found trustworthy.

(1 Cor 4:3 NASB) But to me it is a very small thing that I may be examined by you, or by any human court [lit., day]; in fact, I do not even examine myself.

(1 Cor 4:4 NASB) For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.

(1 Cor 4:5 NASB) Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God."

A) [(1 Cor 4:2) Manuscript Evidence For 1 Cor 4:1-5]:

1) [Manuscript Evidence For 1 Cor 4:2]:

(1 Cor 4:2 NASB) In this case, moreover, it is required of stewards that one be found trustworthy.

The three editions (TR, WH NU read "it is sought" in the expression, "it is sought in stewards that one be found faithful." This indicative verb has the support of B, Psi, Maj, syr cop. and is followed by all the English versions. However, a variant reading rendered "seek," an imperative verb, is more likely original because it has much better support (P46, Siniaticus, A, C, D, F, G, 33, 1739, 181) and is seemingy the more difficult reading. But actually, it accords quite well with the following verse, in which Paul indicates that his stewardship was being judged by men. If the Corinthians were seeking such in Paul, they would discover that he was a faithful steward of God's mysteries.

B) [Commentary On 1 Cor 4:1-5]:

(1 Cor 3:19 NKJV) "For the wisdom of this world is foolishness with God. For it is written, 'He catches the wise in their own craftiness;'

(1 Cor 3:20 NKJV) and again, [Paul quotes from Ps 94:11 Septuagint]: 'The LORD knows the thoughts of the wise, that they are futile [= vain].'

(1 Cor 3:21 NKJV) Therefore let no one boast in men. For all things are yours:

(1 Cor 3:22 NASB) whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you.

(1 Cor 3:23 NASB) and you belong to Christ; and Christ belongs to God.

(1 Cor 4:1 NASB) Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God,

(1 Cor 4:2 NASB) In this case, moreover, it is required of stewards that one be found trustworthy.

(1 Cor 4:3 NASB) But to me it is a very small thing that I may be examined by you, or by any human court [lit., day]; in fact, I do not even examine myself.

(1 Cor 4:4 NASB) For I am conscious of nothing against myself, yet I am not by this acquitted; but the one Who examines me is the Lord.

So at the end of the previous chapter (3) Paul wrote as follows:

(1 Cor 3:19 NKJV) "For the wisdom of this world is foolishness with God. For it is written, 'He catches the wise in their own craftiness;'

(1 Cor 3:20 NKJV) and again, [Paul quotes from Ps 94:11 Septuagint]: 'The LORD knows the thoughts of the wise, that they are futile [= vain].'

(1 Cor 3:21 NKJV) Therefore let no one boast in men. For all things are yours:

(1 Cor 3:22 NASB) whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you.

(1 Cor 3:23 NASB) and you belong to Christ; and Christ belongs to God."

This grand conclusion of verses 19-23 speaks of the unfathomable wisdom of God vs the vain & foolish 'wisdom' of man, which is no wisdom at all. Verse 23 concludes that all believers who have access to the unfathomable wisdom of God through the Holy Spirit within them via a diligent study of God's Word - a sign that all believers belong to Christ and Christ belongs to God. And as a result they have a grand eternal destiny - unfathomably grand because Christ is unfathomably and supernaturally grand because God is unfathomably and supernaturally grand. So we belong to Christ and Christ belongs to God - for all eternity!!!!

Then in 1 Cor 4:1-2, with this grand conclusion of 1 Cor 3:19-23 in mind, Paul writes of the believer's responsibility to God because of his eternal position of belonging to Christ and Christ belonging to God: "Let a man [in the sense of all men] regard us [believers] in this manner, as servants of Christ and stewards of the mysteries of God [to which has been revealed to them]. In this case, moreover, it is required of stewards that one be found trustworthy." So in 1 Cor 4:1 the phrase, "let a man," is in the sense of let all of those of mankind regard us - those of us who are believers in Christ / Christians, i.e., ones who belong to Christ and to God - regard us as servants of Christ in the sense that believers have the responsibility to serve Christ under His authority; and especially to serve Him as stewards - caretakers / guardians of the mysteries of God, i.e., guardians with the great responsibility to accurately learn of and convey to others the unknown things of God which have been revealed to them via the indwelling Holy Spirit through the efforts of the believer's personal study of God's Word. For one must understand that the natural / sinful man who does not choose of his own volition to seek God, nor study His Word; so the things of God are not readily known to him, hence they are indeed mysteries to them because their will - the volition of all unbelievers - blocks such understanding until the Holy Spirit draws them to choose to believe in the mysteries of God especially salvation unto eternal life. And especially in view is that which is relative to the message which Paul constantly proclaimed: the mystery of God's secret wisdom, known only through God's revelation to one who seeks of his own volition such revelation, i.e., becomes the believer and who is to make an effort to grow in the faith through diligent Bible study. Hence the wisdom of God is indeed available to all men whenever they might choose of their own volition to seek Him . And the heart of the mystery of God's wisdom is this: His plan of salvation which was determined before time began (Eph 1:3-14 ).

Whereupon in 1 Cor 4:3-4, which reads, "But to me it is a very small thing [in the sense of little; i.e., of no value] that I may be examined by you, or by any human court [lit., "or by man's day" = in the sense of by man's day in court]; in fact, I do not even examine myself. For I am conscious of nothing against myself, [in the sense of Paul's self-examination that it is not of trustworthy value because Paul is a flawed / sinful human being like the rest of us] yet I am not by this acquitted [in the sense that Paul considers his self assessment as not trustworthy either way because he implies that he is still a mortal flawed human being whose testimony cannot be trusted]; but the One who examines me is the Lord." So Paul addresses who he and all believers are responsible to; i.e., who may examine and critique himself and the lives of all believers for what they are doing in this temporal life = God and God alone. All other examinations are not trustworthy coming from fellow, flawed humans]. Although believers have a responsibility to Jesus Christ / to God to be trustworthy as they conduct their temporal lives; nevertheless Paul stipulates that he is not to hold himself accountable to the examination of himself by any man, nor by any human court, nor even by his own self-examination; but to God Himself Who is the only One Who is, after all is said and done, qualified to examine Paul and all believers in a godly manner without prejudice or sinful influence.

What Paul is saying in 1 Cor 4:4 is that his conscience cannot declare his ministry to be perfectly faithful and therefore make him innocent of any wrongdoing in his service. Rather, God must make that judgment. The perfect tense form, δεδικαίωμαι (dedikaiomai), gives this meaning: "I do not stand in a perfect state of justification or innocence just because my conscience is clear."

Whereupon Paul writes in 1 Cor 4:5 "Therefore do not go on passing judgment before the time, but wait until the Lord comes [in the sense until the Lord comes to bring the church back with Him to heaven in the Rapture ] Who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God."

1) [Compare 2 Cor 5:10]:

(2 Cor 5:10 NASB) "For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad."

So Paul was evidently looking forward to the yet future Judgment Seat of Christ which he expounded upon in chapter 3 . And it is that which we are to focus upon: The future examination of our lives before and by God alone at the Judgment Seat of Christ when the Lord comes to take the church back to heaven with Him in the Rapture and there in heaven will hold the Bema Seat Judgment . So the judgment of believers will be upon how we led our lives in this temporal life as we endeavored to learn from God's Word and follow what we have learned via the leading of the Holy Spirit within. It is the Lord alone Who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God." So this Judgment will not be as a result of the examination of fellow man, or by any human court of law, nor even by ones own self-examination - all of which are flawed! Only God is qualified to examine our lives.

2) [(1 Cor 4:3-5) Expositor's Bible Commentary On 1 Cor 4:3-5]:

(1 Cor 4:3 NASB) "But to me it is a very small thing that I may be examined by you, or by any human court [lit., day]; in fact, I do not even examine myself.

(1 Cor 4:4 NASB) For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.

"3, 4 In these verses, the apostle expresses the truth that since he is the Lord's servant and steward, it is to the Lord that he owes responsibility and it is the Lord who judges him for the quality of his service. Human judgment has little value. Even self-evaluation is unreliable, Paul says. Christ is the Lord of the conscience and is the One who can evaluate the believer properly.

5 Now the apostle leaps forward to the return of Christ when all Christians will have their works examined at the judgment seat of Christ (2 Cor 5:10). Because of this, he charges the Corinthians not to judge his faithfulness. This can be done truthfully only by the Lord when he comes. The present tense of krino ("judge") is graphic and implies that the Corinthians were already judging. Paul is saying to them, "Curb your habit of judging." Kairos ("time") is strictly the appointed or definite time when the Lord will come back.

Ta krypta tou skotous ("what is hidden in darkness") are the acts and motives concealed in the inner recesses of a person's mind and heart. In Hebrew poetic style (cf: Pss 18:10; 22:1), Paul says the Lord will "expose the motives of men's hearts" in explanation of his statement "He will bring to light what is hidden in darkness."

Thus, at [this judgment] Christ [will judge] those who have been faithful in their work for the Lord will receive praise from Him. Paul has already spoken about the servant receiving "wages" from the Lord (3:8). Compare the parables of the talents and the pounds, in which there is praise and pay for faithful work (Matt 25:14-23; Luke 19:12-19). As the final judging must be done by God, so the final praise will come from him."

3) [(1 Cor 4:5) Compare Commentary On 1 Cor 4:5 By Bible Knowledge Commentary]:

(1 Cor 4:5 NASB) "Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God."

"4:5. Therefore premature judgment, whether it led to the exaltation of some ministers (3:21) or to the humiliation of others (4:10), was wrong. Only at the divine bar would all the facts be known and even there grace will be displayed - each faithful minister will receive... praise.

II) [1 Cor 4:6-13]:

(1 Cor 4:6 NKJV) "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.

(1 Cor 4:7 NKJV) 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?

(1 Cor 4:8 NKJV) 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!

(1 Cor 4:9 NKJV) 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

1 Cor 4:10 NKJV) 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!

(1 Cor 4:11 NASB) To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless;

(1 Cor 4:12 NASB) and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure;

(1 Cor 4:13 NASB) when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now."

A) [(1 Cor 4:6) Manuscript Evidence For 1 Cor 4:6-13]:

1) [Manuscript Evidence For 1 Cor 4:6]:

The Greek expression rendered literally, "not to think beyond what is written" appears in all extant Greek manuscripts (with some manuscripts reading the singular "o" instead of the plural "a"). NJBmg says that this was "perhaps a gloss deprecating some insertion by a scribe." Though this is an interesting conjecture, there is no documentation to substantiate it... The expression, though obscure, meas something like "do not live apart from the Scriptures" or "do not deviate from the Scriptures [quoted above]"

2) [Manuscript Evidence For 1 Cor 4:13]:

(1 Cor 4:13 NASB) "when we are [lit., being] slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now."

The rare word rendered "being defamed" found in P46, Sinaiticus*, A, C, P, 33, Clement, was replaced by the more common word, rendered "being slandered" in P68, Sinaiticus2, B, D, F, G, Psi, 1739, Maj (so TR). In any event, the two words are nearly synonymous.

B) [Commentary On 1 Cor 4:6-13]:

(1 Cor 4:7 NKJV) 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?

(1 Cor 4:8 NKJV) 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!

(1 Cor 4:9 NKJV) 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

1 Cor 4:10 NKJV) 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!

(1 Cor 4:11 NASB) To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless;

(1 Cor 4:12 NASB) and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure;

(1 Cor 4:13 NASB) when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now."

So in view of what Paul wrote in 1 Cor 4:5 which reads, "Therefore do not go on passing judgment before the time, [in the sense of that Paul was telling the believers at Corinth to stop passing judgment upon one another in an ungodly, unbiblical manner and to instead wait for the Lord to do the judging of themselves and others in the future]: but wait until the Lord comes [in the sense to stop trying to judge others and wait until the Lord comes to bring the church back with Him to heaven in the Rapture and then let the Lord judge believers at the Judgment Seat of Christ whereupon He and He alone is the One] Who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God;"

[Paul then writes in 1 Cor 4:6a NKJV "Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes"

[in the sense that Paul has in view "these things" referring to the judgmentalism and strife which is going on at the Church in Corinth relative to them passing judgment upon the teachers and leaders and even upon one another. So Paul wrote that he has figuratively transferred this subject of the believers passing judgment on one another to the example of himself and Apollos - whether or not they too do the same thing in order to determine what the believer's obligation before the Lord is relative to passing judgment on one another. So this was written for the sake of the believers learning an invaluable lesson which includes not judging / criticizing one another but letting that responsibility to be solely that of the Lord. So they were to learn the lesson from the example of Paul and Apollos as follows in 1 Cor 4:6b NKJV]:

"that you may learn in us not to think beyond what is written,"

[Paul wrote this in the sense so that the believers in Corinth may learn not to editorialize and go beyond what Scripture / God's Word says, in order that: 1 Cor 4:6c NKJV]:

"that none of you may be puffed up on behalf of one against the other,"

[Throughout this discussion Paul avoided singling out guilty persons by name. Instead he figuratively transferred the issue of criticizing others to himself and Apollos for the sake of the Corinthian believers. From the example of the lives of Paul and Apollos, it was hoped that the Corinthians would learn the lesson of humility. This was a difficult lesson, for the Greeks believed humility was a despicable trait of a slave, a sign of weakness, not a characteristic of great men. So Paul is indeed addressing the strife that is going on within the Corinthian congregation by providing a figurative example of himself and Apollos and how their conduct did not go beyond God's Word, in order to provide a lesson for them to discipline their thoughts, words and deeds so as not to go beyond what is written in God's Word and end up being puffed up in ungodly, unbiblical arguments and strife against one another in the congregation over ungodly / unscriptural / imagined & political matters. So Paul and Apollos would serve as curative examples of men under authority who did not go beyond what was written. Paul implied that he and Apollos (and Peter and Christ; cf. 1:12; 3:4-6, 22-23) obeyed the Word of God, not their own inclinations or worldly opinions. Notice how important it is to stay within the words of God's Word and not embellish it or use it to gain ungodly advantage over others. In other words to interpret and follow the words of God's Word in accordance with the normative rules of language, context and logic .

1) [(1 Cor 4:6) Compare Expositor's Bible Commentary On 1 Cor 4:6]:

"If they learn not to go beyond the teaching of the Scripture about how they should treat God's teachers and all of God's people, then the result will be that they will not be conceited in taking a stand for one teacher or person over against another.

What Paul has said about not judging or misjudging Apollos or himself he wants understood as applying to the Corinthians' attitude toward all of God's people; they should not take pride in some and despise others. In referring to this tension and misconception on their part, the apostle could be alluding to the real leaders of the factious parties for whom the other names - Paul, Apollos, Peter, and Christ - had been substituted."

B cont.) [Commentary On 1 Cor 4:6-13 cont.]:

(1 Cor 4:7 NKJV) 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?

(1 Cor 4:8 NKJV) 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!

(1 Cor 4:9 NKJV) 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

(1 Cor 4:10 NKJV) 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!

(1 Cor 4:11 NASB) To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless;

(1 Cor 4:12 NASB) and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure;

(1 Cor 4:13 NASB) when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now."

And then in the first part of the next verse, 1 Cor 4:7a, it reads, "For who makes you differ from another?"

[Paul is posing the question, 'What makes one oppose / differ with / judge another / compare oneself with another on some issue of what one possesses in the way of talent, authority, point of view, makeup, spiritual gifts, etc. The rhetorical question demands the answer that it all comes from God? So Paul asks who are you to differ over your scenario as compared to anothers? It is God who makes one differ from another in terms of what he has provided for each indiviual - even as to what he chooses to do with his circumstance moment to moment albeit the volition of the individual is never imposed upon. There is no room for comparing one with another based on the different things with which God provides one with as opposed to another. So what each individual possesses, etc., is what has inevitably been given to him by God alone. So who is to make a comparison with another, i.e., to differ with another over what God has provided with or judge someone based on what God has given him? That individual did not provide those things that make up that individual, God provided those things]

For in 1 Cor 4:7b, Paul wrote, "And what do you have that you did not receive [from God]?" implies that some of the Corinthian believers were evidenty boasting of their talents, positions, etc. which they possessed as if they did not receive it from God., but was to be accredited as their own doing, originating solely within themselves. So Paul puts the rhetorical question to them: "And what do you have that you did not receive [from God]?"

[in the sense that there is nothing that they have that did not come from God. The obvious answer is that they received all from God and had no right to boast or be arrogant about anything, nor lord over others what they did receive from God.

Then in 1 Cor 4:7c Paul wrote, "Now if you did indeed receive it,

[Paul emphasizes that the believers in Corinth indeed did receive it from God]

And Paul finishes with then "why do you boast as if you had not received it?"

[in the sense of then why do you boast as if God had not given you your position, talent and everything else; but instead you consider that you developed it all by yourself without God??
So as Paul announced in 1 Cor 4:7, "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." So in the subsequent verses 8-13, Paul will elaborate upon the comparison of himself and Apollos with the believers in the Corinthian church. The Corinthians, he says, were arrogant and claimed to be spiritually rich.

On the other hand, Paul and Apollos were considered by the believers at Corinth to be weak, despised and persecuted:

Then Paul wrote in 1 Cor 4:8 in a tone of sarcasm implying the Corinthian believers' self-deception of their grand status as mature believers,

(1 Cor 4:8) "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!"

2) [(1 Cor 4:8) Compare Expositor's Bible Commentary On 1 Cor 4:8]:

(1 Cor 4:8 NKJV) "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!"

"8 Paul derides their conceit. He does this with irony by a series of dramatic boasts of theirs: they, so they think, have all they need; they are rich and are reigning like kings, even without any help from Paul. The Corinthians evidently thought they had reached full maturity and were ruling and reigning rather than walking humbly with God."

3) [(1 Cor 4:8 NKJV) Compare BKC Commentary On 1 Cor 4:8]:

(1 Cor 4:8 NKJV) "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!"

"4:8. The posture of humility should be taken by all Christians. Paul set forth the pattern of Christ's life to the Philippians (Phil. 2:5-11). It was marked first by humiliation and then crowned by exaltation. The Corinthians had apparently dispensed with the first half. They wanted their exaltation immediately - no more sickness, no more suffering, no more pain. This is no more possible today than it was when Paul wrote to these self-deluded Corinthians, but nonetheless many follow in their train.

The Corinthians thought they had all they wanted (1 Cor. 4:8a), but they should have been hungering and thirsting for the practical righteousness they so desperately needed (Matt. 5:6). They thought of themselves as kings in need of nothing when in fact they were as needy as the foolish king in the children's tale of the emperor's new clothes, who blithely paraded nakedly before his subjects (cf. Rev. 3:17-18)."

B cont2) [Commentary On 1 Cor 4:6-13 cont.]:

(1 Cor 4:8 NKJV) "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!"

[Compared to what Paul wrote in 1 Cor 4:8 deriding the believers in Corinth, in the next 5 verses, namely 1 Cor 4:9-13, Paul wrote in a tone of pitiful truth - one of constant suffering and dishonor in verse 9 when Paul and Apollos are in view back to back with the self-glorified imagined status of the Corinthian believers of 1 Cor 4:8; as stipulated in 1 Cor 4:9]:

(1 Cor 4:9 NKJV) "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"

4) [(1 Cor 4:9) Compare Expositor's Commentary Of 1 Cor 4:9]:

(1 Cor 4:9 NKJV) "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"

"Continuing the irony, Paul replies that in his opinion - he speaks mildly, using the expression "it seems to me" - God has not placed the apostles in a reigning position such as the Corinthians think they themselves are in. The irony is that the Corinthians were trying to "reign," while their spiritual fathers and examples were far from "reigning." Actually, Paul goes on to explain that God has publicly displayed the apostles as humble, despised men - men worthy of death. He seems to be using the term "us apostles" in the widest sense to include not only Peter and himself but also Apollos (1:12) and perhaps other prominent Christian workers who were associated with the apostles—e.g., Barnabas (Acts 14:14), Andronicus and Junius (Rom 16:7), and James, the Lord's half brother (Gal 1:19). He pictures those of the apostolic band as condemned to death and led forth by a conqueror. By his use of theatron ("spectacle") he seems to be alluding to the figure of condemned men tortured and exposed to the wild animals in the colosseum. They are also pictured as despised before the whole world (kosmos) and the angelic hosts.

5) [(1 Cor 4:9) Compare BKC Commentary Of 1 Cor 4:9]:

(1 Cor 4:9 NKJV) "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"

6) [(1 Cor 4:9-13) BKC Commentary On 1 Cor 4:9-13]:

"4:9-13. Paul was no fool. He did not like suffering. He wished they were right. But they weren't. The apostles followed the path of Christ's humiliation. As He marched a parade route to His death, so did they (cf. 2 Cor. 2:14). As Christ had suffered deprivation and defamation, so did His servants, and in His Spirit they endured and responded with grace (Luke 23:34). The apostles lived out the message of the Cross. But the Corinthians were complacent and secure with their "theology of the palace" (cf. Amos 6:1-7)."

B cont3) [Commentary On 1 Cor 4:6-13 cont.]:

(1 Cor 4:10 NKJV) 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!

(1 Cor 4:11 NASB) To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless;

(1 Cor 4:12 NASB) and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure;

(1 Cor 4:13 NASB) when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now."

Consider 1 Cor 4:10: The comparison is between the pitiful truth of the situation of Paul and Apollos and the rest of the apostles and their worker friends in Christ as juxtaposed with the self-glorifying assertions coming out of the imaginations of the Corinthian believers in verse 10]:

(1 Cor 4:10 NKJV) 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!

[Notice the complete opposite extremes of the lives of Paul and Apollos as compared to those of the self-absorbed believers at Corinth fools vs wise, weak vs strong, distinguished vs dishonored. What a contrast Paul makes between the position of "grandeur" of the believers in Corinth and the lowly positions of Paul and Apollos - relative to their respective spirituality!]

7) [(1 Cor 4:10) Compare Expositor's Commentary On 1 Cor 4:10]:

"10 Paul makes a series of contrasts between the proud Corinthians and the "dishonored" apostles - all from the warped viewpoint of the Corinthians. What a contrast: the apostles - foolish, weak, and dishonored; the Corinthians—wise, strong, and honored!"

B cont4) [Commentary On 1 Cor 4:6-13 cont.]:

In 1 Cor 4:11-13, And Paul goes on to write of himself and Apollos in their actual state which amplifies their devotion to duty to God as well as their difficult circumstances permit:

(1 Cor 4:11 NASB) "To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless;

(1 Cor 4:12 NASB) and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure;

[Notice that rather than obligate the Corinthian congregation to care for their needs as they are supposed to do, Paul and Apollos toiled, working with their own hands to provide for themselves instead! And they did this to not obligate the believers at Corinth despite their ill treatment by those at Corinth who thought of themselves as mature believers - all the while disputing amongst themselves about who is the one to follow, Paul, Apollos, Peter or Jesus Christ by virtue of their own opinions and not according to the teaching of Paul, Apollos, Peter or Jesus Christ!]

(1 Cor 4:13 NASB) when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now."

So despite the self aggrandizing glowing reports of the Corinthian believers about their own circumstances, the circumstances of Paul and Apollos by comparison were difficult at best. They were hungry and thirsty, poorly clothed, roughly treated, homeless. They toiled, working with their own hands despite the obligation of fellow believers at Corinth to support them. They are poorly clothed, roughly treated and without a place to stay despite the obligation of believers in Corinth to aid them. And Paul and Apollos are slandered by some at Corinth. And despite this ill treatment, they nevertheless tried to conciliate with the very ones that slandered them. Paul writes that they have become to those believers in Corinth "as the scum of the world, the dregs of all things, even until now."

8) [(1 Cor 4:11-13) Expositor's Bible Commentary On 1 Cor 4:11-13]:

(1 Cor 4:11 NASB) "To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless;

(1 Cor 4:12 NASB) and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure;

(1 Cor 4:13 NASB) when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now."

"11-13 To set the record straight, Paul goes on to describe in detail the hardships he and his fellow Christian workers have suffered throughout their ministry (cf. the expressions "to this very hour" [v. 11] and "up to this moment" [v. 13]). He first emphasizes the physical deprivations they were suffering: hunger, thirst, lack of clothing, rough treatment, and homelessness. To remind the Corinthians again that he has no desire to be a physical burden to them, he injects the statement "We work hard with our own hands" (v. 12).

Then Paul continues the list of his sufferings. This time he mentions mainly the verbal abuse Paul and his friends took and their response to it. They were frequently reviled, but they called on God to bless their revilers! He interjects, "When we are persecuted, we endure it." Then he goes back to the theme of verbal abuse (v. 13a): "When we are slandered, we answer kindly." Climaxing this moving passage, Paul states that he and his fellow workers have become the scum of the earth, and the refuse of all men."

III) [1 Cor 4:14-21]:

(1 Cor 4:14 NASB) I do not write these things to shame you, but to admonish you as my beloved children.

(1 Cor 4:15 NASB) For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.

(1 Cor 4:16 NASB) Therefore I exhort you, be imitators of me.

(1 Cor 4:17 NASB) For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church.

(1 Cor 4:18 NASB) Now some have become arrogant, as though I were not coming to you.

(1 Cor 4:19 NASB) But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power.

(1 Cor 4:20 NASB) For the kingdom of God does not consist in words but in power.

(1 Cor 4:21 NASB) What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?"

A) [(1 Cor 4:14-21) Manuscript Evidence For 1 Cor 4:14-21]:

1) [Manuscript Evidence For 1 Cor 4:16]:

(1 Cor 4:16 NASB) "Therefore I exhort you, be imitators of me."

A few late manuscripts (104, 614) and one version (it(ar)) expand Paul's terse exortation, rendered "become imitators of me" by adding "as I also am of Christ" - a phrase borrowed from 11:1.

2) [Manuscript Evidence For 1 Cor 4:17a]:

(1 Cor 4:17 NASB) "For this reason [Because of this - alternate translation] I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church."

Early and diverse documentation (P46, P68, Sinaiticus2, B, C, D, F, G, Psi, 1739 Maj) supports the briefer wording rendered "because of this," over against the longer reading rendered "because of this very thing", supported by decent but inferior attestation (P11(vid), Sinaiticus*, A, P, 33). According to Zuntz (1953, 63), Paul never used the idiom "dia touto auto" rather he preferred "eis auto touto rendered "for this very reason."

3) [Manuscript Evidence For 1 Cor 4:17b]:

(1 Cor 4:17 NASB) "For this reason [alternate translation: "Because of this"] I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church."

WH, NU, P46, Sinaiticus, C, D1, 33, 1739, syr(h), cop(bo) have "in Christ Jesus"

TR, A, B, D2, Psi, Ma, it(b), syr(p), cop(sa) have "in Christ"

D*, F, G Have "in [the] Lord Jesus

In this verse, both the WH, NU reading and the first variant could have been influenced by 4:15, which has both "Christ" and "Christ Jesus." The second variant suggests that it is a corruption of a text that once had "Jesus" in the title and therefore gives indirect witness to the reading "Christ Jesus." However, it is possible that the simple title "Christ" preceded the other two readings. But the manuscript evidence does not show that "Christ" is the earliest reading. Thus it must be judged that the first variant is the result of scribal trimming. The scribe of B seemed to have had a habit of doing this in this epistle (see 4:15; cf. 2 Cor 4:6). Modern English versions (excluding KJV and NKJV) are split between the WH NU reading and the first variant.

B) [(1 Cor 4:14-21) Commentary On 1 Cor 4:14-21]:

(1 Cor 4:14 NASB) "I do not write these things to shame you, but to admonish you as my beloved children.

(1 Cor 4:15 NASB) For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.

(1 Cor 4:16 NASB) Therefore I exhort you, be imitators of me.

(1 Cor 4:18 NASB) Now some have become arrogant, as though I were not coming to you.

(1 Cor 4:19 NASB) But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power.

(1 Cor 4:20 NASB) For the kingdom of God does not consist in words but in power.

(1 Cor 4:21 NASB) What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?"

So in 1 Cor 4:14-15 Paul wrote, "(1 Cor 4:14 NASB) I do not write these things to shame you, but to admonish you as my beloved children. (1 Cor 4:15 NASB) For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel." After having composed the last section, 1 Cor 4:6-13, where Paul admonishes the believers at Corinth for their lack of maturity, even their arrogance in claiming to be superior to himself and Apollos and Peter in spiritual maturity as opposed to the dire circumstances that he, Apollos and Peter have been and will be subjected to, he writes that his intention was not to shame them, but to admonish them as his beloved children referring to their salvation unto eternal life occuring solely as a result of his preaching the gospel to them, in the sense of being their spiritual father. For Paul stated that should countless tutors / teachers in Christ were to come along and teach them, they would not have many fathers, for in Christ Jesus in the sense of solely through the teaching of Christ to them by Paul, it was Paul alone who became their father through his preaching to them of the gospel.

Then in the next two verses, Paul wrote, (1 Cor 4:16 NASB) "Therefore I exhort you, be imitators of me. (1 Cor 4:17 NASB) For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church." Notice that Paul exhorted the Corinthian believers to be imitators of himself! This might have been a startling thing to write down in light of the Corinthian believers personal opinion about their own "grandiose and mature" status in the Christian faith and life as opposed to their indication of the lowly status of Paul compared to theirs which Paul sarcastically addressed in 1 Cor 4:7-13. And Paul wrote that he sent Timothy, who Paul declared was his beloved and faithful child in the Lord, to remind the believers of Paul's ways which he declared and wrote "are in Christ," adding "[they are in Christ] just as I teach everywhere in every church." So Paul was to be their example to learn by and look up to. Paul was not to be looked down upon as one who lacked the spiritual maturity and grandeur as some of the Corinthian believers claimed themselves to have.

1) [(1 Cor 4:14-17) BKC On 1 Cor 4:14-17]:

(1 Cor 4:14 NASB) "I do not write these things to shame you, but to admonish you as my beloved children.

(1 Cor 4:15 NASB) For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.

(1 Cor 4:16 NASB) Therefore I exhort you, be imitators of me.

"4:14-17. Prompted by love, Paul issued a warning. His purpose in writing the biting irony of the preceding verses was not simply to shame the Corinthians. But if it did not shame them, they were calloused indeed. His goal was to bring about a change of heart and manner of life in them. His motivation was [agape / godly] love like that of a father for his children. Many ministers might address, advise, and instruct the Corinthians, but only one had planted the seed that brought them life. More than any guardian (Gal. 3:24) Paul had their interests at heart. For that reason he urged them to imitate him (1 Cor. 4:16; cf. vv. 9-13). He had one spiritual child who did just that, namely, Timothy (Phil. 2:20). Timothy could remind them by precept and example of Paul's way of life in Christ Jesus, which was in turn an imitation of their Lord."

2) [(1 Cor 4:14-17) Expositor's Bible Commentary On 1 Cor 4:14-17]:

(1 Cor 4:14 NASB) "I do not write these things to shame you, but to admonish you as my beloved children.

[14 With ἀλλά (alla, "but"), the position of the participles ἐντρέπων (entrepon, "shame") and νουθετῶν (noutheton, "warn") at opposite ends of the sentence emphasizes the contrast by putting stress on the second participle ("warn" or "admonish") as the result the apostle really desires.]

(1 Cor 4:15 NASB) For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.

[15 The ἐάν (ean, "if") condition is to be taken here with ἀλλά (alla, "but") in the conclusion: "If you should have [were to have].. " to mean, "Even though you have... you certainly do not have many fathers." The contrast is strong between πατέρας (pateras, "the many fathers") and ἐγέννησα (egennesa, "I have fathered [you]").]

(1 Cor 4:16 NASB) Therefore I exhort you, be imitators of me.

[16 Μιμηταί (mimetai), from which we get our word "mimic" simply means "imitators," a fitting description of the role of little children who naturally imitate the actions and attitudes of their fathers and mothers. The present form of the dynamic verb γίνεσθε (ginesthe, "become") here is graphic: "continue to become in practice [imitators]."

[17 Grammatically, the expression "in the Lord" can go with both "beloved" and "faithful": "my child beloved and faithful in the Lord."]

Paul concludes this section (4:1-21) with a challenge for the Corinthian Christians to be spiritually humble, and to this end he says that he has sent Timothy to help them and that he himself will come, too.

"14-17 Paul now explains that his seeming harshness in writing this to the Corinthians was not to shame them but to warn them of the seriousness and perverseness of their actions and their pride. He grants that they have countless guides or guardians but denies that they have spiritual fathers to advise them. But since he has begotten (egennesa) them in Christ (i.e., by Christ's atoning work) through the gospel and is therefore their spiritual father, he feels he has a right to advise them. In speaking of the leaders of the Corinthians as paidagogoi ("guardians"), the apostle is calling attention to the distinction between himself, their spiritual father, and those leaders, many of whom could be called "guardians," or "guides." In the ancient Roman Empire, paidagogoi indicated "slave-guides," who escorted the boys to and from school and were in charge of their general conduct. So, in a sense, they could be called instructors (cf. Gal 3:24). Hodge has well said that there are three agencies used by God for the conversion of men "The efficiency is in Christ by his Spirit; the administrative agency is in preachers; the instrumental agency is in the word" (in loc.).

Since Paul could rightfully claim to be their spiritual father, he feels he can ask them to become imitators of him (cf. 1 Cor 11:1; Gal 4:12; Philippians 3:17; 1 Thess 1:6; 2 Thess 3:9). In the light of this request, he says he has sent Timothy to them to help them in their progress. Timothy, too, was Paul's beloved child, "begotten" through the gospel, and faithful in the Lord—i.e., in his service for Christ.

Though Paul mentions having sent Timothy, the latter was evidently not the messenger who brought the 1 Corinthians letter. It is true that epempsa ("I have sent") can well be taken to mean, "I have sent [him and he has just arrived with 1 Corinthians]" (an epistolary aorist). But epempsa could just as well be interpreted, "I sent [him before I sent this letter to you]" (a common definitive past-tense use of the aorist). Supporting this latter interpretation is the fact that Timothy is not mentioned in the greetings either at the beginning or at the end of this letter, indicating he was not with Paul in Ephesus at the time Paul wrote 1 Corinthians. Further, Acts 19:22 states that Paul had sent Timothy from Ephesus to Macedonia, also the implication from 1 Corinthians 16:10 is that he was to continue on to Corinth and was still on his way there when this first letter to the Corinthians had reached the city. It is more likely that Stephanus, Fortunatus, and Achaicus, who are indicated as being from Corinth and who are said to be with Paul (1 Cor 16:17), were the bearers of the letter. In 1 Corinthians 16:18 they are commended and respect is asked for them. So Paul implies that these three were to return to Corinth. Paul expects that when Timothy arrives at Corinth he will cause the saints there to reflect on all Paul's work and actions, which correspond to his teaching in all the churches. As should be true of every Christian, Paul practiced what he preached."

B cont) [(1 Cor 4:14-21) Commentary On 1 Cor 4:14-21 (cont)]:

(1 Cor 4:14 NASB) I do not write these things to shame you, but to admonish you as my beloved children.

(1 Cor 4:15 NASB) For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.

(1 Cor 4:16 NASB) Therefore I exhort you, be imitators of me.

(1 Cor 4:18 NASB) Now some have become arrogant, as though I were not coming to you.

(1 Cor 4:19 NASB) But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power.

[19 The verb γινώσκω (ginosko) here conveys more than simply to know a fact. It means "ascertain, find out" the inner working of the arrogant Corinthians. The perfect participle γινώσκω (pephysiomenon) indicates that those who had become arrogant are still in that state.]

(1 Cor 4:20 NASB) For the kingdom of God does not consist in words but in power.

(1 Cor 4:21 NASB) What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?"

After exhorting the Corinthian believers to imitate Paul, especially through the teaching of Timothy, Paul wrote in 1 Cor 4:19 about some of the Corinthian believers having become arrogant, remarking, "as though I were not coming to you," evidently in order to hold them accountable for their arrogant behavior. But Paul wrote that he would come to them soon, if the Lord wills, and he will find out not that the words of those who are arrogant but he will find out their power. For Paul stated, "For the kingdom of God does not consist in words but in power," as Paul had so carefully explained before.

3) [Compare 1 Cor 2:2-5]:

(1 Cor 2:2 NASB) "For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

(1 Cor 2:5 NASB) so that your faith would not rest on the wisdom of men, but on the power of God."

And at the end of this section, Paul therefore asked in 1 Cor 4:21 NASB "What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?" Paul was asking his beloved albeit arrogant children whether he should come with a purpose of disciplining them or with fatherly love and a spirit of gentleness.

4) [(1 Cor 4:18-21) Expositor's Bible Commentary On 1 Cor 4:18-21]:

(1 Cor 4:18 NASB) "Now some have become arrogant, as though I were not coming to you.

(1 Cor 4:19 NASB) But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power.

(1 Cor 4:20 NASB) For the kingdom of God does not consist in words but in power.

(1 Cor 4:21 NASB) What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?"

"18-21 Now concerning his own proposed trip to Corinth, Paul addresses some in the church who had acted arrogantly as though he were not going to come and did not dare to do so. These were the false teachers who were trying to undermine his authority (cf. 1Cor 9:1-3; 2Cor 12:12) by saying he was unstable (2 Cor 1:17) and weak and that his message was of no importance (2 Cor 10:10).

The relative adverb [in verse 18] ὡς (hos) here denotes the idea of "on the assumption that," the entire statement then reading, "some have been arrogant on the assumption that I am not going to visit you."

Paul replies that, the Lord willing, he will come without delay, and then will find out the real power of the arrogant persons who are doing all the talking against him (v. 19).

Alla ("but") emphasizes the contrast: Talk is cheap! What real power do these people have to promote their unscriptural and derogatory ideas? Paul uses the expression "kingdom of God" in v. 20, not in its future eschatological sense, but, as the reference to the arrogant Corinthians here shows, in a present spiritual sense of God reigning over his people and demonstrating his power in their lives. The apostle is talking about the life that comes from Christ (2 Cor 5:17), the new birth and its power (cf. John 3:3-8).

Paul climaxes his thought with the question, "What do you prefer?" (v. 21). He poses two alternatives: Do you want me to come "with punishment or in love and with a gentle spirit?" So Paul has answered their charge that he is afraid.

The expression "a spirit of gentleness" is certainly not to be taken as referring to the Holy Spirit, but to Paul's own spirit. Coupled as it is with "in love," it means that Paul wants to come in a manner expressing gentleness; [i.e., "a spirit of gentleness]."

5) [(1 Cor 4:18-21) BKC On 1 Cor 4:18-21]:

"4:18-21. Paul anticipated that not all would be moved by his appeal. Some, probably the unnamed party leaders (v. 5) or guardians (v. 15), were arrogant, which was the cause of the Corinthians' division problem. They might not be swayed by exhortation. They required action. And that, Paul knew, he was capable of meting out in the power of the Spirit (Acts 13:9-11). When he had preached to the Corinthians, he had not depended on his own ability but on the power of the Spirit (1 Cor. 2:4-5). He would rely on this same power for discipline (2 Cor. 10:4-6). This was the authority of God's rule (cf. Acts 5:3-11). Though Paul loved the Corinthians he knew that a loving father did not shy away from discipline (cf. Heb. 12:7). If it were needed, he would wield a whip (rabdos, a "rod"). From the Greco-Roman point of view this "rod" was a symbol of discipline executed by one in authority. Paul himself had been punished by rods more than once (Acts 16:22-23; 2 Cor. 11:25). But he preferred a visit characterized by love and... a gentle spirit."

Continue to 1 Cor chapter 5