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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 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, ver. 7-13. III. He challenges their regard to him as their father in Christ, ver. 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, ver. 17 to the end.
Adam Clarke: Commentary on the Bible - 1831
Ministers should be esteemed by their flocks as the stewards of God, whose duty and interest it is to be faithful, Co1 4:1, Co1 4:2. Precipitate and premature judgments condemned, Co1 4:3-5. The apostle's caution to give the Corinthians no offense, Co1 4:6. We have no good but what we receive from God, Co1 4:7. The worldly mindedness of the Corinthians, Co1 4:8. The enumeration of the hardships, trials, and sufferings of the apostles, Co1 4:9-13. For what purpose St. Paul mentions these things, Co1 4:14-16. He promises to send Timothy to them, Co1 4:17. And to come himself shortly, to examine and correct the abuses that had crept in among them, Co1 4:18-21.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter is a continuation of the subject discussed in those which go before, and of the argument which closes the last chapter. The proper division would have been at Co1 4:6. The design of the first six verses is to show the real estimate in which the apostles ought to be held as the ministers of religion. The remainder of the chapter Co1 4:7-21 is occupied in setting forth further the claims of the apostles to their respect in contradistinction from the false teachers, and in reproving the spirit of vain boasting and confidence among the Corinthians. Paul Co1 4:7 reproves their boasting by assuring them that they had no ground for it, since all that they possessed had been given to them by God. In Co1 4:8, he reproves the same spirit with cutting irony, as if they claimed to be eminently wise - Still further to reprove them, he alludes to his own self-denials and sufferings, as contrasted with their ease, and safety, and enjoyment, Co1 4:9-14. He then shows that his labors and self-denials in their behalf, laid the foundation for his speaking to them with authority as a father, Co1 4:15-16. And to show them that he claimed that authority, over them as the founder of their church, and that he was not afraid to discharge his duty toward them, he informs them that he had sent Timothy to look into their affairs Co1 4:17, and; that himself would soon follow; and assures them that he had power to come to them with the severity of Christian discipline, and that it depended on their conduct whether he should come with a rod, or with the spirit of meekness and love, Co1 4:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 4:1, In what account the ministers ought to be had; Co1 4:7, We have nothing which we have not received; Co1 4:9, The apostles spectacles to the world, angels, and men; Co1 4:13, the filth and offscouring of the world; Co1 4:15, yet our fathers in Christ; Co1 4:16, whom we ought to follow.
Geneva 1599
Let (1) a (a) man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
(1) He concludes the duty of the hearers towards their ministers: that they do not esteem them as lords. Yet nonetheless they are to give ear to them, as to those that are sent from Christ. Sent I say to this end and purpose, that they may receive as it were at their hands the treasure of salvation which is drawn out of the secrets of God.
(a) Every man.
John Gill
INTRODUCTION TO 1 CORINTHIANS 4
The chief heads of this chapter are the account that ought to be had of the ministers of the Gospel; cautions against censoriousness, rash judgment, pride, and self-conceit; the uncomfortable circumstances and situation of the ministers of the Gospel for the sake of preaching it; the apostle's fatherly affection to the Corinthians, and his authority over them; his resolution in submission to the will of God of coming to them, and the manner in which it might be expected he would come. The apostle exhorts to have in proper esteem the preachers of the Gospel, and that because they are Christ's ministers and stewards of his grace, and faithful in the discharge of their duty, 1Cor 4:1. And as for himself, whom he includes in the number of the faithful dispensers of the word, he cared not what judgment was passed upon him; nor should he think fit to be set down by it, partly because it was human, and arose from an ill spirit; and partly because he judged himself; as also because his conscience testified that he faithfully discharged his office; and besides, the Lord was his judge, 1Cor 4:3 who in his own time would judge him; and he, as every other faithful minister, shall have praise of God, and therefore before that time judgment was not to be passed by men, 1Cor 4:5 and then gives a reason why he had mentioned his own name, and the name of Apollos, under such figurative expressions as he had done in the preceding chapter, that they might be examples of modesty and humility for others to follow, 1Cor 4:6 and expostulates with those who were vainly puffed up in their fleshly minds; that seeing they were no better than others, and what gifts they had were not of themselves, but of God, they had no reason to glory and vaunt it over others, 1Cor 4:7 and in an ironical way expresses the exalted and flourishing condition they were in, and which he rather wishes than asserts, and which carries in it a sort of a denial of it, 1Cor 4:8 and goes on to represent the miserable condition that the faithful preachers and followers of Christ were in, and that in order to abate the pride and swelling vanity of these men, 1Cor 4:9 showing, that it was far from being a reigning time in the churches of Christ; his end in mentioning which, as well as the sharpness he had used in reproving, were not in order to expose them to shame, but for their admonition, 1Cor 4:14 and that he did not take too much upon him in dealing thus freely and roundly with them, appears from the spiritual relation he stood in to them, as a father, 1Cor 4:15 and therefore it became them as children to submit to him, and imitate him, 1Cor 4:16 and an instance of his paternal care of them, and love to them, was his sending Timothy among them, whose character he gives, and whose work and usefulness he points out to them, 1Cor 4:17, and closes the chapter with a promise of coming to them, if it was agreeable to the will of God; and the rather he was bent upon it, because some had given out he would not come, and rejoiced at it; wherefore, in order to try them, whether they were only verbal or powerful professors, he was desirous of coming to them, 1Cor 4:18 since religion did not lie in talking, but in an inward powerful experience of things, 1Cor 4:20 which he feared was wanting in some by their outward conversation; and therefore puts a question in what way they would chose he should come unto them, and hence should accordingly order their conversation and behaviour, 1Cor 4:21.
John Wesley
Let a man account us, as servants of Christ - The original word properly signifies such servants as laboured at the oar in rowing vessels; and, accordingly, intimates the pains which every faithful minister 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 - Dispenseth of the mysterious truths of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
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. (1Co. 4:1-21)
account . . . us--Paul and Apollos.
ministers of Christ--not heads of the Church in whom ye are severally to glory (1Cor 1:12); the headship belongs to Christ alone; we are but His servants ministering to you (1Cor 1:13; 1Cor 3:5, 1Cor 3:22).
stewards-- (Lk 12:42; 1Pet 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 (Acts 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.
4:14:1: Այսպէս համարեսցին զմեզ մարդիկ, իբրեւ զպաշտօնեայս Քրիստոսի՝ եւ հազարապետս խորհրդոցն Աստուծոյ։
1 Այսպէս, մարդիկ թող համարեն մեզ իբրեւ սպասաւորներ Քրիստոսի եւ տնտեսներ Աստծու խորհուրդների:
4 Թող մարդիկ մեզ այնպէս սեպեն, որպէս թէ Քրիստոսին սպասաւորները ու Աստուծոյ խորհուրդներուն տնտեսները։
Այսպէս համարեսցին զմեզ մարդիկ, իբրեւ զպաշտօնեայս Քրիստոսի եւ հազարապետս խորհրդոցն Աստուծոյ:

4:1: Այսպէս համարեսցին զմեզ մարդիկ, իբրեւ զպաշտօնեայս Քրիստոսի՝ եւ հազարապետս խորհրդոցն Աստուծոյ։
1 Այսպէս, մարդիկ թող համարեն մեզ իբրեւ սպասաւորներ Քրիստոսի եւ տնտեսներ Աստծու խորհուրդների:
4 Թող մարդիկ մեզ այնպէս սեպեն, որպէս թէ Քրիստոսին սպասաւորները ու Աստուծոյ խորհուրդներուն տնտեսները։
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4:11: Итак каждый должен разуметь нас, как служителей Христовых и домостроителей таин Божиих.
4:1  οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ.
4:1. Οὕτως (Unto-the-one-this) ἡμᾶς (to-us) λογιζέσθω ( it-should-forthee-to ,"ἄνθρωπος (a-mankind,"ὡς (as) ὑπηρέτας (to-under-rowers) Χριστοῦ (of-Anointed) καὶ (and) οἰκονόμους (to-house-parceleers) μυστηρίων (of-flexerlets) θεοῦ. (of-a-Deity)
4:1. sic nos existimet homo ut ministros Christi et dispensatores mysteriorum DeiLet a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.
1. Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God.
4:1. Accordingly, let man consider us to be ministers of Christ and attendants of the mysteries of God.
4:1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God:

1: Итак каждый должен разуметь нас, как служителей Христовых и домостроителей таин Божиих.
4:1  οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ.
4:1. sic nos existimet homo ut ministros Christi et dispensatores mysteriorum Dei
Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.
4:1. Accordingly, let man consider us to be ministers of Christ and attendants of the mysteries of God.
4:1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Показавши, чем проповедники не могут быть, Ап. говорит теперь о том, что они такое на самом деле. Они - только служители Христовы и их обязанность - верно исполнять порученное им дело. Поэтому и судить о проповедниках должны не люди, а Сам Христос.

1. Нас. Ап. сначала говорит о проповедниках вообще и, в частности, о себе и Аполлосе. - Домостроителей (oikonomouV). Так в древности назывались рабы, которым господин вверял надзор за домом и которые разделяли работу и пропитание между другими рабами (Лк XII:42). Проповеднику также вверена Христом истина Евангельская для сообщения другим. - Таин Божиих. Слово тайна означает план Божественного домостроительства о спасении людей. - Тайны - это различные отдельные части плана, из коих Павел и Аполлос делали выбор, когда обращались с проповедью к Коринфянам (III:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Stewardship of the Apostles.A. D. 57.
1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful. 3 But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. 6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

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. i. 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 Sam. xxiv. 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 Cor. x. 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. xvii. 10), and yet it is what our Saviour challenges to himself in a very peculiar manner (Rev. ii. 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, Matt. xxiii. 8, 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.
Adam Clarke: Commentary on the Bible - 1831
4:1: Let a man so account of us - This is a continuation of the subject in the preceding chapter; and should not have been divided from it.
The fourth chapter would have begun better at Co1 4:6, and the third should have ended with the fifth verse (Co1 4:5).
As of the ministers of Christ - Ως ὑπηρετας Χριστου. The word ὑπηρετης means an under-rower, or one, who, in the trireme, quadrireme, or quinquereme galleys, rowed in one of the undermost benches; but it means also, as used by the Greek writers, any inferior officer or assistant. By the term here the apostle shows the Corinthians that, far from being heads and chiefs, he and his fellow apostles considered themselves only as inferior officers, employed under Christ from whom alone they received their appointment their work, and their recompense.
Stewards of the mysteries of God - Και οικονομους μυστηριων Θεου, Economists of the Divine mysteries. See the explanation of the word steward in the note on Mat 24:45, (note); Luk 8:3, (note); Luk 12:42, (note)
The steward, or oikonomos, was the master's deputy in regulating the concerns of the family, providing food for the household, seeing it served out at the proper times and seasons, and in proper quantities. He received all the cash, expended what was necessary for the support of the family, and kept exact accounts, which he was obliged at certain times to lay before the master. The mysteries, the doctrines of God, relative to the salvation of the world by the passion and death of Christ; and the inspiration, illumination, and purification of the soul by the Spirit of Christ, constituted a principal part of the Divine treasure intrusted to the hands of the stewards by their heavenly Master; as the food that was to be dispensed at proper times, seasons, and in proper proportions to the children and domestics of the Church, which is the house of God.
Albert Barnes: Notes on the Bible - 1834
4:1: 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 Co1 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 Luk 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 Co1 3:5.
Of the mysteries of God - Of the gospel; see the note at Co1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: account: Co1 4:13; Co2 12:6
the ministers: Co1 3:5, Co1 9:16-18; Mat 24:45; Co2 4:5, Co2 6:4, Co2 11:23; Col 1:25; Ti1 3:6
and stewards: Luk 12:42, Luk 16:1-3; Tit 1:7; Pe1 4:10
mysteries: Co1 2:7; Mat 13:11; Mar 4:11; Luk 8:10; Rom 16:25; Eph 1:9, Eph 3:3-9, Eph 6:19; Col 1:26, Col 1:27, Col 2:2, Col 4:3; Ti1 3:9, Ti1 3:16
John Gill
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 intrusted with.
4:24:2: Արդ՝ խնդի՛ր է ՚ի մէջ հազարապետաց, եթէ ոք հաւատարիմ գտցի[3678]։ [3678] Ոմանք. Եւ եթէ ոք հաւա՛՛։
2 Արդ, տնտեսների մէջ փնտռւում է նա, թէ ո՛վ հաւատարիմ կը գտնուի:
2 Ուստի տնտեսէն կը պահանջուի որ հաւատարիմ ըլլայ։
Արդ խնդիր է ի մէջ հազարապետաց եթէ ոք հաւատարիմ գտցի:

4:2: Արդ՝ խնդի՛ր է ՚ի մէջ հազարապետաց, եթէ ոք հաւատարիմ գտցի[3678]։
[3678] Ոմանք. Եւ եթէ ոք հաւա՛՛։
2 Արդ, տնտեսների մէջ փնտռւում է նա, թէ ո՛վ հաւատարիմ կը գտնուի:
2 Ուստի տնտեսէն կը պահանջուի որ հաւատարիմ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: От домостроителей же требуется, чтобы каждый оказался верным.
4:2  ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ.
4:2. ὧδε (Unto-which-moreover) λοιπὸν (to-remaindered) ζητεῖται (it-be-sought-unto) ἐν (in) τοῖς (unto-the-ones) οἰκονόμοις (unto-house-parceleers,"ἵνα (so) πιστός (trusted) τις (a-one) εὑρεθῇ. (it-might-have-been-found)
4:2. hic iam quaeritur inter dispensatores ut fidelis quis inveniaturHere now it is required among the dispensers that a man be found faithful.
2. Here, moreover, it is required in stewards, that a man be found faithful.
4:2. Here and now, it is required of attendants that each one be found to be faithful.
4:2. Moreover it is required in stewards, that a man be found faithful.
Moreover it is required in stewards, that a man be found faithful:

2: От домостроителей же требуется, чтобы каждый оказался верным.
4:2  ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ.
4:2. hic iam quaeritur inter dispensatores ut fidelis quis inveniatur
Here now it is required among the dispensers that a man be found faithful.
4:2. Here and now, it is required of attendants that each one be found to be faithful.
4:2. Moreover it is required in stewards, that a man be found faithful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Верным т. е. по совести раздавал то, что ему дано от Господина, служил Церкви всеми дарами и силами, какие получил, чтобы исполнить волю Господина.
Albert Barnes: Notes on the Bible - 1834
4:2: Moreover ... - The fidelity required of stewards seems to be adverted to here, in order to show that the apostles acted from a higher principle than a desire to please man, or to be regarded as at the head of a party; and they ought so to esteem them as bound, like all stewards, to be faithful to the master whom they served.
It is required ... - It is expected of them; it is the "main" or "leading" thing in their office. Eminently in that office fidelity is required as an indispensable and cardinal virtue. Fidelity to the master, faithfulness to his trust, as the virtue which by way of eminence is demanded there. In other offices other virtues may be particularly required. But here fidelity is demanded. This is required particularly because it is an office of trust; because the master's goods are at his disposal; because there is so much opportunity for the steward to appropriate those goods to his own use, so that his master cannot detect it. There is a strong similarity between the office of a steward and that of a minister of the gospel. But it is not needful here to dwell on the resemblance. The idea of Paul seems to be:
(1) That a minister, like a steward, is devoted to his master's service, and should regard himself as such.
(2) that he should be faithful to that trust, and not abuse or violate it.
(3) that he should not be judged by his fellow-stewards, or fellow-servants, but that his main desire should be to meet with the approbation of his master - A minister should be faithful for obvious reasons. Because:
(a) He is appointed by Jesus Christ;
(b) Because he must answer to him;
(c) Because the honor of Christ, and the welfare of his kingdom is entrusted to him; and,
(d) Because of the importance of the matter committed to his care; and the importance of fidelity can be measured only by the consequences of his labors to those souls in an eternal heaven or an eternal hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: that: Co1 4:17, Co1 7:25; Num 12:7; Pro 13:17; Mat 25:21, Mat 25:23; Luk 12:42, Luk 16:10-12; Co2 2:17, Co2 4:2; Col 1:7, Col 4:7, Col 4:17
Geneva 1599
(2) Moreover it is required in stewards, that a man be found faithful.
(2) Last of all, he warns the ministers that they also do not behave themselves as lords, but as faithful servants, because they must render an account of their stewardship to God.
John Gill
Moreover, it is required in stewards,.... Upon mentioning that part of the character of Gospel preachers, as stewards, the apostle is put in mind of, and so points out that which is principally necessary in such persons: as,
that a man be found faithful; to the trust reposed in him; to his Lord and master that has appointed him to this office; and to the souls that are under his care: and then may a minister be said to be so, and which is his greatest glory, when he preaches the pure Gospel of Christ without any human mixtures, the doctrines and inventions of men; and the whole Gospel, declaring all the counsel of God, keeping back nothing which may be profitable to souls; when he seeks not to please men, but God; and not his own glory, and the applause of men, but the honour of Christ, and the good of souls: and such a faithful steward was the apostle himself.
Robert Jamieson, A. R. Fausset and David Brown
Moreover--The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards (1Cor 4:2), and God's way (1Cor 4:3). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (1Kings 3:20, Margin; Heb 3:5); as indeed is required in earthly stewards, but with this difference (1Cor 4:3), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.
4:34:3: Այլ ինձ եւ ա՛յս անարգանք են, եթէ ՚ի ձէ՛նջ դատեցայց, կամ բնաւ իսկ ՚ի մարդկանէ. նաեւ զանձն իմ ո՛չ քննեմ[3679]։ [3679] Ոմանք. Թէ ՚ի ձէնջ դա՛՛։
3 Բայց ինձ համար արժէք չունի դատուած լինել ձեզնից կամ նոյնիսկ՝ մարդկանցից. եւ ես ինքս ինձ էլ չեմ դատում,
3 Բայց ինծի ասիկա ոչինչ բան մըն է, որ ձեզմէ դատուիմ, կամ մարդոց դատաստանէն, մանաւանդ որ ես ալ իմ անձս չեմ դատեր.
Այլ ինձ եւ այս [17]անարգանք են``, եթէ ի ձէնջ դատեցայց կամ [18]բնաւ իսկ ի մարդկանէ``. նաեւ զանձն իմ ոչ քննեմ:

4:3: Այլ ինձ եւ ա՛յս անարգանք են, եթէ ՚ի ձէ՛նջ դատեցայց, կամ բնաւ իսկ ՚ի մարդկանէ. նաեւ զանձն իմ ո՛չ քննեմ[3679]։
[3679] Ոմանք. Թէ ՚ի ձէնջ դա՛՛։
3 Բայց ինձ համար արժէք չունի դատուած լինել ձեզնից կամ նոյնիսկ՝ մարդկանցից. եւ ես ինքս ինձ էլ չեմ դատում,
3 Բայց ինծի ասիկա ոչինչ բան մըն է, որ ձեզմէ դատուիմ, կամ մարդոց դատաստանէն, մանաւանդ որ ես ալ իմ անձս չեմ դատեր.
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Для меня очень мало значит, как судите обо мне вы или [как] [судят] другие люди; я и сам не сужу о себе.
4:3  ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν ἵνα ὑφ᾽ ὑμῶν ἀνακριθῶ ἢ ὑπὸ ἀνθρωπίνης ἡμέρας· ἀλλ᾽ οὐδὲ ἐμαυτὸν ἀνακρίνω·
4:3. ἐμοὶ (Unto-ME) δὲ (moreover) εἰς (into) ἐλάχιστόν (to-most-lackened) ἐστιν (it-be,"ἵνα (so) ὑφ' (under) ὑμῶν (of-ye) ἀνακριθῶ (I-might-have-been-separated-up) ἢ (or) ὑπὸ (under) ἀνθρωπίνης (of-mankind-belonged-to) ἡμέρας: (of-a-day) ἀλλ' (other) οὐδὲ (not-moreover) ἐμαυτὸν (to-myself) ἀνακρίνω: (I-separate-up)
4:3. mihi autem pro minimo est ut a vobis iudicer aut ab humano die sed neque me ipsum iudicoBut to me it is a very small thing to be judged by you or by man's day. But neither do I judge my own self.
3. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.
4:3. But as for me, it is such a small thing to be judged by you, or by the age of mankind. And neither do I judge myself.
4:3. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.
But with me it is a very small thing that I should be judged of you, or of man' s judgment: yea, I judge not mine own self:

3: Для меня очень мало значит, как судите обо мне вы или [как] [судят] другие люди; я и сам не сужу о себе.
4:3  ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν ἵνα ὑφ᾽ ὑμῶν ἀνακριθῶ ἢ ὑπὸ ἀνθρωπίνης ἡμέρας· ἀλλ᾽ οὐδὲ ἐμαυτὸν ἀνακρίνω·
4:3. mihi autem pro minimo est ut a vobis iudicer aut ab humano die sed neque me ipsum iudico
But to me it is a very small thing to be judged by you or by man's day. But neither do I judge my own self.
4:3. But as for me, it is such a small thing to be judged by you, or by the age of mankind. And neither do I judge myself.
4:3. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Теперь Ап. говорит в частности о себе лично. Сам лично он не придает значения суждению о нем других людей. Даже себе он не доверяет, когда приходится производить оценку своей деятельности (ср. 2Кор. VII:11), потому что и для него есть нечто сокрытое в его внутреннем существе. Хотя бы совесть его была вполне спокойна, однако это еще не значить, что он вполне исполнил свой долг пред Господом. Только Господь на последнем суде скажет, во всем ли был прав и верен Его служитель (ср. Рим II:16). - Сердечные намерения, т. е. побуждения, по каким человек совершает то или другое дело, знание которых только и дает возможность правильно оценить каждый отдельный поступок человека.
Adam Clarke: Commentary on the Bible - 1831
4:3: It is a very small thing that I should be judged of you - Those who preferred Apollos or Kephas before St. Paul, would of course give their reasons for this preference; and these might, in many instances, be very unfavourable to his character as a man, a Christian, or an apostle; of this he was regardless, as he sought not his own glory, but the glory of God in the salvation of their souls.
Or of man's judgment - Η ὑπο ανθρωπινης ἡμερας, literally, or of man's day: but ανθρωπινη ἡμερα signifies any day set apart by a judge or magistrate to try a man on. This is the meaning of ἡμερα, Psa 37:13 : The Lord shall laugh at him: for he seeth that his Day, ἡ ἡμερα αυτου, his judgment is coming. Mal 3:17 : And they shall be mine in the Day, εις ἡμεραν, in the judgment, when I make up my jewels. It has the same meaning in Pe2 3:10 : But the Day, the Judgment, of the Lord will come. The word ανθρωπινος, man's, signifies miserable, wretched, woful; so Jer 17:16 : Neither have I desired, יום אנוש yom enosh, the day of man; but very properly translated in our version, the woful day. God's Days, Job 24:1, certainly signify God's Judgments. And the Day of our Lord Jesus, in this epistle, Co1 1:8; Co1 5:5, signifies the day in which Christ will judge the world; or rather the judgment itself.
I judge not mine own self - I leave myself entirely to God, whose I am, and whom I serve.
Albert Barnes: Notes on the Bible - 1834
4:3: But with me - In my estimate; in regard to myself. That is, I esteem it a matter of no concern. Since I am responsible as a steward to my master only, it is a matter of small concern what men think of me, provided I have his approbation. Paul was not insensible to the good opinion of people. He did not despise their favor or court limit contempt. But this was not the principal thing which he regarded; and we have here a noble elevation of purpose and of aim, which shows how direct was his design to serve and please the master who had appointed him to his office.
That I should be judged - The word rendered "judged" here properly denotes to examine the qualities of any person or thing; and sometimes, as here, to express the result of such examination or judgment. Here it means to "blame" or "condemn."
Of you - By you. Dear as you are to me as a church and a people, yet my main desire is not to secure your esteem, or to avoid your censure, but to please my master, and secure his approbation.
Or of man's judgment - Of any man's judgment. What he had just said, that he esteemed it to be a matter not worth regarding, whatever might be their opinion of him, might seem to look like arrogance, or appear as if he looked upon them with contempt. In order to avoid this construction of his language, he here says that it was not because he despised them, or regarded their opinion as of less value than that of others, but that he had the same feelings in regard to all people. Whatever might be their rank, character, talent, or learning, he regarded it as a matter of the least possible consequence what they thought of him. He was answerable not to them, but to his Master; and he could pursue an independent course whatever they might; think of his conduct. This is designed also evidently to reprove them for seeking so much the praise of each other. The Greek here is "of man's day," where "day" is used, as it often is in Hebrew, to denote the day of trial; the Day of Judgment; and then simply Judgment. Thus, the word יום yowm "day" is used in Job 24:1; Psa 37:13; Joe 1:15; Joe 2:1; Mal 4:1.
Yea, I judge not my own self - I do not attempt to pronounce a judgment on myself. I am conscious of imperfection, and of being biased by self-love in my own favor. I do not feel that my judgment of myself would be strictly impartial, and in all respects to be trusted. Favorable as may be my opinion, yet I am sensible that I may be biased. This is designed to soften what he had just said about their judging him, and to show further the little value which is to be put on the judgment which man may form "If I do not regard my own opinion of myself as of high value, I cannot be suspected of undervaluing you when I say that I do not much regard your opinion; and if I do not estimate highly my own opinion of myself, then it is not to be expected that I should set a high value on the opinions of others" - God only is the infallible judge; and as we and our fellow-men are liable to be biased in our opinions, from envy, ignorance, or self-love, we should regard the judgment of the world as of little value.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: it is: Co1 2:15; Sa1 16:7; Joh 7:24
judgment: Gr. day, Co1 3:13
Geneva 1599
(3) But with me it is a very small thing that I should be judged of you, (4) or of man's (b) judgment: yea, (5) I judge not mine own self.
(3) In reprehending others, he sets himself for an example, and anticipates an objection. Using the gravity of an apostle, he shows that he does not care for the contrary judgments that those have of him, in that they esteemed him as a vile person, because he did not set forth himself as they did. And he brings good reasons why he was not moved with the judgments which they had of him. (4) First, because that which men judge in these cases of their own brains is not to be considered any more than when the unlearned judge of wisdom.
(b) Literally, "day", after the manner of Cilician speech. (5) Secondly, he says, how can you judge how much or how little I am to be made responsible for, seeing that I myself who know myself better than you do, and who dare profess that I have walked in my calling with a good conscience, dare not yet nonetheless claim anything to myself. Nonetheless, I know that I am not blameless: much less therefore should I flatter myself as you do.
John Gill
But with me it is a very small thing,.... It stood for little or nothing, was of no account with him, what judgment and censures were passed on him by men with regard to his faithfulness in the ministry not even by the Corinthians themselves:
that I should be judged of you; not that the apostle declined, or despised the judgment of a church of Christ, rightly disposed, and met together in the fear of God, to try prove, and judge of his ministry, and his fidelity in it; but he made no account of theirs, and slighted it as being under bad influence, the influence of the false teachers, who had insinuated many things among them to the prejudice of the apostle's character; wherefore he set it at nought and rejected it, and rightly refused to submit to it, and, indeed, to any mere human judgment:
or of man's judgment: it is in the Greek text, "or of man's day": in distinction from the day of the Lord, or the day of judgment; and because that men have their stated days for judgment, and because of the clearness of evidence, according to which judgment should proceed. This is not a Cilicism, as Jerom thought, but an Hebraism; so the Septuagint render , in Jer 17:16 , "man's day"; and very frequently in the Talmud (r) is the distinction of , "the judgments of God" and , "the judgments of men"; the former the apostle was willing to be subject to, but not to the latter; he appealed from men to God; he cared not what any man thought or said, or judged of him; he not only was indifferent to the judgment of the Corinthians concerning him, whether they did or did not praise him, but of any other person; and so the Syriac version renders it, , "or of any man": he adds,
yea I judge not mine own self; for though as a spiritual man he judged all things, and so himself, his conduct, state, and condition; examined his own heart and ways, and was able to form a judgment of what he was and did; yet he chose not to stand and fall by his own judgment; and since he would not abide by his own judgment, who best knew himself, much less would he be subject to theirs, or any human judgment, who must be greater strangers to him; and this he said, not as conscious to himself of any unfaithfulness in his ministerial work.
(r) T. Bab Bava Koma, fol. 22. 2. 29. 1. 47. 2. 55. 2. 56. 1. 91. 1. 98. 1. & Bava Metzia, fol. 82. 2.
John Wesley
Yea, I judge not myself - My final state is not to be determined by my own judgment.
Robert Jamieson, A. R. Fausset and David Brown
it is a very small thing--literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing.
judged . . . of man's judgment--literally, "man's day," contrasted with the day (1Cor 3:13) of the Lord (1Cor 4:5; Th1 5:4). "The day of man" is here put before us as a person [WAHL]. All days previous to the day of the Lord are man's days. EMESTI translates the thrice recurring Greek for "judged . . . judge . . . judgeth" (1Cor 4:4), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself--but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord.
4:44:4: Զի ո՛չի՛նչ գիտեմ զանձին իմոյ. այլ ո՛չ եթէ՝ այսու արդարանամ, զի որ քննէն զիս՝ Տէ՛ր է[3680]։ [3680] Ոսկան. Գիտեմ անձին իմոյ։ Օրինակ մի. Այլ ոչ այսու արդար եմ, զի։
4 որովհետեւ ինքս իմ մասին բան չգիտեմ. բայց սրանով չեմ արդարանում, որովհետեւ նա, որ դատում է ինձ, Տէրն է:
4 Վասն զի ես իմ անձիս վրայով բան մը չեմ գիտեր. բայց ոչ թէ ասով կ’արդարանամ. հապա զիս դատողը Տէրն է։
Զի ոչինչ գիտեմ զանձին իմոյ. այլ ոչ եթէ այսու արդարանամ, զի որ քննէն զիս` Տէր է:

4:4: Զի ո՛չի՛նչ գիտեմ զանձին իմոյ. այլ ո՛չ եթէ՝ այսու արդարանամ, զի որ քննէն զիս՝ Տէ՛ր է[3680]։
[3680] Ոսկան. Գիտեմ անձին իմոյ։ Օրինակ մի. Այլ ոչ այսու արդար եմ, զի։
4 որովհետեւ ինքս իմ մասին բան չգիտեմ. բայց սրանով չեմ արդարանում, որովհետեւ նա, որ դատում է ինձ, Տէրն է:
4 Վասն զի ես իմ անձիս վրայով բան մը չեմ գիտեր. բայց ոչ թէ ասով կ’արդարանամ. հապա զիս դատողը Տէրն է։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Ибо [хотя] я ничего не знаю за собою, но тем не оправдываюсь; судия же мне Господь.
4:4  οὐδὲν γὰρ ἐμαυτῶ σύνοιδα, ἀλλ᾽ οὐκ ἐν τούτῳ δεδικαίωμαι, ὁ δὲ ἀνακρίνων με κύριός ἐστιν.
4:4. οὐδὲν (to-not-moreover-one) γὰρ (therefore) ἐμαυτῷ (unto-myself) σύνοιδα, (I-had-come-to-see-together,"ἀλλ' (other) οὐκ (not) ἐν (in) τούτῳ (unto-the-one-this) δεδικαίωμαι, (I-had-come-to-be-en-course-belonged,"ὁ (the-one) δὲ (moreover) ἀνακρίνων (separating-up) με (to-me,"κύριός (Authority-belonged) ἐστιν. (it-be)
4:4. nihil enim mihi conscius sum sed non in hoc iustificatus sum qui autem iudicat me Dominus estFor I am not conscious to myself of anything. Yet am I not hereby justified: but he that judgeth me is the Lord.
4. For I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord.
4:4. For I have nothing on my conscience. But I am not justified by this. For the Lord is the One who judges me.
4:4. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord:

4: Ибо [хотя] я ничего не знаю за собою, но тем не оправдываюсь; судия же мне Господь.
4:4  οὐδὲν γὰρ ἐμαυτῶ σύνοιδα, ἀλλ᾽ οὐκ ἐν τούτῳ δεδικαίωμαι, ὁ δὲ ἀνακρίνων με κύριός ἐστιν.
4:4. nihil enim mihi conscius sum sed non in hoc iustificatus sum qui autem iudicat me Dominus est
For I am not conscious to myself of anything. Yet am I not hereby justified: but he that judgeth me is the Lord.
4:4. For I have nothing on my conscience. But I am not justified by this. For the Lord is the One who judges me.
4:4. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:4: For I know nothing by myself - Ουδεν γαρ εμαυτῳ συνοιδα· I am not conscious that I am guilty of any evil, or have neglected to fulfill faithfully the duty of a steward of Jesus Christ. The import of the verb συνειδειν is to be conscious of guilt; and conscire has the same meaning: so, in Horace, Nil Conscire sibi, to know nothing to one's self, is the same as nulla pellescere culpa, not to grow pale at being charged with a crime, through a consciousness of guilt.
Yet am I not hereby justified - I do not pretend to say that though I am not conscious of any offense towards God I must therefore be pronounced innocent; no: I leave those things to God; he shall pronounce in my favor, not I myself. By these words the apostle, in a very gentle yet effectual manner, censures those rash and precipitate judgments which the Corinthians were in the habit of pronouncing on both men and things - a conduct than which nothing is more reprehensible and dangerous.
Albert Barnes: Notes on the Bible - 1834
4:4: For I know nothing by myself - There is evidently here an ellipsis to be supplied, and it is well supplied by Grotius, Rosenmuller, Calvin, etc. "I am not conscious of evil, or unfaithfulness to myself; that is, in my ministerial life." It is well remarked by Calvin, that Paul does not here refer to the whole of his life, but only to his apostleship. And the sense is, "I am conscious of integrity in this office. My own mind does not condemn me of ambition or unfaithfulness. Others may accuse me, but I am not conscious of that which should condemn me, or render me unworthy of this office." This appeal Paul elsewhere makes to the integrity and faithfulness of his ministry. So his speech before the elders of Ephesus at Miletus; Act 20:18-19, Act 20:26-27; compare Co2 7:2; Co2 12:17. It was the appeal which a holy and faithful man could make to the integrity of his public life, and such as every minister of the gospel ought to be able to make.
Yet am I not hereby justified - I am not justified because I am not conscious of a failure in my duty. I know that God the judge may see imperfections where I see none. I know that I may be deceived; and therefore, I do not pronounce a judgment on myself as if it were infallible and final. It is not by the consciousness of integrity and faithfulness that I expect to be saved; and it does not follow that I claim to be free from all personal blame. I know that partiality to ourselves will often teach us to overlook many faults that others may discern in us.
He that judgeth me is the Lord - By his judgment I am to abide; and by his judgment I am to receive my eternal sentence, and not by my own view of myself. He searcheth the hearts. He may see evil where I see none. I would not, therefore, be self-confident; but would, with humility, refer the whole case to him. Perhaps there is here a gentle and tender reproof of the Corinthians, who were so confident in their own integrity; and a gentle admonition to them to be more cautious, as it was possible that the Lord would detect faults in them where they perceived none.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: For: Ουδεν [Strong's G3762], γαρ [Strong's G1063], εμαυτω [Strong's G1683], συνοιδα. "For I am not conscious to myself of any guilt" or neglect of duty. Wetstien has shown, from the classics, that this is the proper signification of συνειδειν.
I know: Job 27:6; Psa 7:3-5; Joh 21:17; Co2 1:12; Jo1 3:20, Jo1 3:21
yet: Job 9:2, Job 9:3, Job 9:20, Job 15:14, Job 25:4, Job 40:4; Psa 19:12, Psa 130:3, Psa 143:2; Pro 21:2; Rom 3:19, Rom 3:20, Rom 4:2
but: Co1 4:5; Psa 26:12, Psa 50:6; Co2 5:10
Geneva 1599
For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the (c) Lord.
(c) I submit myself to the Lord's judgment.
John Gill
For I know nothing by myself,.... Which must be understood with a restriction to the subject he is upon, faithfulness in the ministry; otherwise he knew much by himself of indwelling sin, and the corruption of his nature, which he sometimes found very strong and prevalent in him, and of the daily infirmities of life; but as to his ministerial service, he was pure from the blood of all men; he honestly declared what he knew to be the mind of God, and concealed nothing that might be useful to men; in this he had a clear conscience, void of offence both towards God and men,
Yet am I not hereby justified; from all fault and blame, which might possibly escape his knowledge and observation; for in many things all offend, and no man can understand all his errors; and there might be some mistakes which the apostle was not privy to, or conscious of; and were he even free from all, he declares, that such an unstained integrity, in the discharge of his ministerial work, was not the matter of his justification before God, nor did he depend upon it:
but he that judgeth me is the Lord; either who adjudges me to eternal life, justifying me through the righteousness of his Son, in which alone I desire to be found, living and dying; or he that knows my heart, and all my ways, will be my judge at the last day; and to his judgment I appeal and submit, and sit easy in the mean while under all the censures and calumnies of men. The apostle did, as his Lord and Saviour had done before him, who, when he was reviled and reproached by men, conscious of his own innocence and integrity, committed himself to him that judgeth righteously.
John Wesley
I am not conscious to myself of anything evil; yet am I not hereby justified - I depend not on this, as a sufficient justification of myself in God's account. But he that judgeth me is the Lord - By his sentence I am to stand or fall.
Robert Jamieson, A. R. Fausset and David Brown
by myself--Translate, "I am conscious to myself of no (ministerial) unfaithfulness." BENGEL explains the Greek compound, "to decide in judgments on one in relation to others," not simply to judge.
am I not hereby justified--Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.
4:54:5: Այսուհետեւ մի՛ յառա՛ջ քան զժամանակն դատիք, մինչեւ եկեսցէ Տէր որ լուսաւո՛ր առնիցէ զգաղտնի՛ս խաւարի, եւ յայտնիցէ զխորհո՛ւրդս սրտից. եւ ապա՛ իւրաքանչիւր գովութիւն եղիցի յԱստուծոյ[3681]։ [3681] Ոմանք. Լուսաւոր առնէ զգա՛՛։ Ոսկան. Իւրաքանչիւրոյ գով՛՛։
5 Ուրեմն ժամանակից առաջ մի՛ դատէք, մինչեւ գայ Տէրը, որ ի լոյս է հանելու խաւարի գաղտնիքները եւ յայտնի է դարձնելու սրտերի խորհուրդները. եւ ապա իւրաքանչիւրը գովասանք պիտի ստանայ Աստծուց:
5 Ուրեմն ժամանակէն առաջ դատաստան մի՛ ընէք, մինչեւ գայ Տէրը՝ որ խաւարին գաղտնիքը լոյսի պիտի հանէ ու սրտերուն խորհուրդները յայտնի պիտի ընէ եւ այն ատեն ամէն մէկուն գնահատութիւնը Աստուծմէ պիտի ըլլայ։
Այսուհետեւ մի՛ յառաջ քան զժամանակն դատիք, մինչեւ եկեսցէ Տէր, որ լուսաւոր առնիցէ զգաղտնիս խաւարի, եւ յայտնիցէ զխորհուրդս սրտից. եւ ապա իւրաքանչիւր գովութիւն եղիցի յԱստուծոյ:

4:5: Այսուհետեւ մի՛ յառա՛ջ քան զժամանակն դատիք, մինչեւ եկեսցէ Տէր որ լուսաւո՛ր առնիցէ զգաղտնի՛ս խաւարի, եւ յայտնիցէ զխորհո՛ւրդս սրտից. եւ ապա՛ իւրաքանչիւր գովութիւն եղիցի յԱստուծոյ[3681]։
[3681] Ոմանք. Լուսաւոր առնէ զգա՛՛։ Ոսկան. Իւրաքանչիւրոյ գով՛՛։
5 Ուրեմն ժամանակից առաջ մի՛ դատէք, մինչեւ գայ Տէրը, որ ի լոյս է հանելու խաւարի գաղտնիքները եւ յայտնի է դարձնելու սրտերի խորհուրդները. եւ ապա իւրաքանչիւրը գովասանք պիտի ստանայ Աստծուց:
5 Ուրեմն ժամանակէն առաջ դատաստան մի՛ ընէք, մինչեւ գայ Տէրը՝ որ խաւարին գաղտնիքը լոյսի պիտի հանէ ու սրտերուն խորհուրդները յայտնի պիտի ընէ եւ այն ատեն ամէն մէկուն գնահատութիւնը Աստուծմէ պիտի ըլլայ։
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4:55: Посему не судите никак прежде времени, пока не придет Господь, Который и осветит скрытое во мраке и обнаружит сердечные намерения, и тогда каждому будет похвала от Бога.
4:5  ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν· καὶ τότε ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ θεοῦ.
4:5. ὥστε (As-also) μὴ (lest) πρὸ (before) καιροῦ (of-a-time) τι (to-a-one) κρίνετε, (ye-should-separate,"ἕως (unto-if-which) ἂν (ever) ἔλθῃ (it-might-have-had-came,"ὁ (the-one) κύριος, (Authority-belonged,"ὃς (which) καὶ (and) φωτίσει (it-shall-light-to) τὰ (to-the-ones) κρυπτὰ ( to-concealed ) τοῦ (of-the-one) σκότους (of-an-obscurity) καὶ (and) φανερώσει (it-shall-en-manifest) τὰς (to-the-ones) βουλὰς (to-purposings) τῶν (of-the-ones) καρδιῶν, (of-hearts,"καὶ (and) τότε (to-the-one-which-also) ὁ (the-one) ἔπαινος (a-laudation-upon) γενήσεται ( it-shall-become ) ἑκάστῳ (unto-each) ἀπὸ (off) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
4:5. itaque nolite ante tempus iudicare quoadusque veniat Dominus qui et inluminabit abscondita tenebrarum et manifestabit consilia cordium et tunc laus erit unicuique a DeoTherefore, judge not before the time: until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts. And then shall every man have praise from God.
5. Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God.
4:5. And so, do not choose to judge before the time, until the Lord returns. He will illuminate the hidden things of the darkness, and he will make manifest the decisions of hearts. And then each one shall have praise from God.
4:5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God:

5: Посему не судите никак прежде времени, пока не придет Господь, Который и осветит скрытое во мраке и обнаружит сердечные намерения, и тогда каждому будет похвала от Бога.
4:5  ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν· καὶ τότε ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ θεοῦ.
4:5. itaque nolite ante tempus iudicare quoadusque veniat Dominus qui et inluminabit abscondita tenebrarum et manifestabit consilia cordium et tunc laus erit unicuique a Deo
Therefore, judge not before the time: until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts. And then shall every man have praise from God.
4:5. And so, do not choose to judge before the time, until the Lord returns. He will illuminate the hidden things of the darkness, and he will make manifest the decisions of hearts. And then each one shall have praise from God.
4:5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: Judge nothing before the time - God, the righteous Judge, will determine every thing shortly: it is his province alone to search the heart, and bring to light the hidden things of darkness. If you be so pure and upright in your conduct, if what you have been doing in these divisions, etc., be right in his sight, then shall you have praise for the same; if otherwise, yourselves are most concerned. Some refer the praise to St. Paul and his companions: Then shall every one of us apostles have praise of God.
Albert Barnes: Notes on the Bible - 1834
4:5: Therefore - Inview of the danger of being deceived in your judgment, and the impossibility of certainly knowing the failings of the heart.
Judge nothing - Pass no decided opinion; see the note at Mat 7:1. The apostle here takes occasion to inculcate on them an important lesson - one of the leading lessons of Christianity - not to pass a harsh opinion on the conduct of any man, since there are so many things that go to make up his character which we cannot know; and so many secret failings and motives which are all concealed from us.
Until the Lord come - The Lord Jesus at the Day of Judgment, when all secrets shall be Rev_ealed, and a true judgment shall be passed on all men.
Who both will bring to light; - See Rom 2:10.
The hidden things of darkness - The secret things of the heart which have been hidden as it were in darkness. The subsequent clause shows that this is the sense. He does not refer to the deeds of night, or those things which were performed in the secret places of idolatry, but to the secret designs of the heart; and perhaps means gently to insinuate that there were many things about the character and feelings of his enemies which would not well bear the Revelations of that Day.
The counsels of the hearts - The purposes, designs, and intentions of men. All their plans shall be made known on that Day. And it is a most fearful and alarming truth, that no man can conceal his purposes beyond the Day of Judgment.
And then shall every man have praise of God - The word here rendered "praise" ἔπαινος epainos denotes in this place reward, or that which is due to him; the just sentence which ought to be pronounced on his character. It does not mean as our translation would imply, that every man will then receive the divine approbation which will not be true; but that every man shall receive what is due to his character, whether good or evil. So Bloomfield and Bretschneider explain it. Hesychius explains it by judgment (κρισις krisis). The word must be limited in its signification according to the subject or the connection. The passage teaches:
(1) That we should not be guilty of harsh judgment of others.
(2) the reason is, that we cannot know their feelings and motives.
(3) that all secret things will be brought forth in the great Day, and nothing be concealed beyond that time.
(4) that every man shall receive justice there. He shall be treated as he ought to be. The destiny of no one will be decided by the opinions of people; but the doom of all will be fixed by God. How important is it, therefore, that we be prepared for that Day; and how important to cherish such feelings, and form such plans, that they may be developed without involving us in shame and contempt!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: judge: Mat 7:1, Mat 7:2; Luk 6:37; Rom 2:1, Rom 2:16, Rom 14:4, Rom 14:10-13; Jam 4:11
until: Co1 1:7, Co1 11:26, Co1 15:23; Mat 24:30, Mat 24:46; Th1 5:2; Jam 5:7; Pe2 3:4, Pe2 3:12; Jde 1:14; Rev 1:7
who: Co1 3:13; Ecc 11:9, Ecc 12:14; Mal 3:18; Luk 12:1-3; Rom 2:16; Co2 4:2; Heb 4:13; Rev 20:12
praise: Mat 25:21, Mat 25:23; Joh 5:44; Rom 2:7, Rom 2:29; Co2 5:10, Co2 10:18; Pe1 1:7, Pe1 5:4
Geneva 1599
(6) Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have (d) praise of God.
(6) A third reason proceeding from a conclusion, as it were, out of the former reasons. It is God's office to esteem every man according to his value, because he knows the secrets of the heart, which men for the most part are ignorant of. Therefore this judgment does not pertain to you.
(d) One could not be praised above the rest, without the others being blamed: and he mentions praise rather than lack of praise, because the beginning of this dispute was this, that they gave more to some men than was appropriate.
John Gill
Therefore judge nothing before the time,.... This is said to prevent rash and precipitate judgment, and agrees with that well know Jewish maxim, , "be slow in judgment" (s); not hasty to pass sentence; it is best to leave things to the great day of account, than to be free in censuring one another. There is a time "fixed" for the awful judgment, though of that day and hour knows no man: judge nothing
until the Lord come; who at the fixed time will certainly come to judgment, and that suddenly, at unawares, in an hour no man knows of:
who will bring to light the hidden things of darkness; meaning not so much vices, immoralities, wickedness of all sorts committed in the dark, and which it is a shame to speak of; but those hidden things of dishonesty, those secret arts and private methods which false teachers have made use of to conceal themselves, and carry on their base designs to the injury of truth, the souls of men, and the cause of Christ:
and will make manifest the counsels of the heart; what were the views and intentions, the aims and ends of these men in taking upon them to be preachers of the word; when it will appear that these were not the glory of God, and the good of the souls of men, but filthy lucre, popular applause, or some such mercenary view, and sinister end.
And then shall every man have praise of God. Every regenerated soul; everyone that is a Jew inwardly; everyone that has the circumcision of the Spirit; and particularly every faithful minister, who is more especially designed; to whom it will be said, "well done good and faithful servant, enter thou into the joy of thy Lord". The apostle, in these words, has respect to the false teachers who sought the praise of men, and not the honour which comes from God; and which the true ministers of the word will have another day, however despised and criticised by men now.
(s) T. Bab Sanhed, fol. 7. 2. & Pirke Abot, c. 1. sect. 1.
John Wesley
Therefore judge nothing before the time - Appointed for judging all men. Until the Lord come, who, in order to pass a righteous judgment, which otherwise would be impossible, will both bring to light the things which are now covered with impenetrable darkness, and manifest the most secret springs of action, the principles and intentions of every heart. And then shall every one - Every faithful steward, have praise of God.
Robert Jamieson, A. R. Fausset and David Brown
Disproving the judicial power claimed by the Romish priesthood in the confessional.
Therefore--as the Lord is the sole Decider or Dijudicator.
judge--not the same Greek word as in 1Cor 4:3-4, where the meaning is to approve of or decide on, the merits of one's case. Here all judgments in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final judgment.
Lord--Jesus Christ, whose "ministers" we are (1Cor 4:1), and who is to be the judge (Jn 5:22, Jn 5:27; Acts 10:42; Acts 17:31).
manifest . . . hearts--Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward act, we cannot see the motives of "hearts." "Faithfulness" (1Cor 4:2) will hereby be estimated, and the "Lord" will "justify," or the reverse (1Cor 4:4), according to the state of the heart.
then shall every man have praise-- (1Cor 3:8; 1Kings 26:23; Mt 25:21, Mt 25:23, Mt 25:28). Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favorite teachers; "the praise" (so the Greek) due for acts estimated by the motives. "Then," not before: therefore wait till then (Jas 5:7).
4:64:6: Զայս ե՛ղբարք՝ առակեցի յա՛նձն իմ եւ յԱպաւղոս՝ վասն ձեր. զի ՚ի մէ՛նջ ուսջիք՝ մի՛ ինչ առաւել քան զգրեալսն իմանալ. զի մի՛ այր քան զընկեր հպարտանայցէք ՚ի վերայ ընկերին։
6 Եղբայրնե՛ր, ձեզ համար այս բանը օրինակ բերեցի իմ անձով եւ Ապողոսի անձով, որպէսզի մեզնից սովորէք աւելի բան չիմանալ, քան ինչ որ կայ գրուածքներում, որպէսզի ոչ մի մարդ, աւելի քան ընկերը, չգոռոզանայ ընկերոջ վրայ:
6 Ասոնք օրինակ բերի, ե՛ղբայրներ, իմ վրաս ու Ապօղոսին վրայ ձեզի համար, որպէս զի դուք մեզմէ սորվիք մարդոց վրայով գրուածէն աւելի բան մը չխորհիլ, որ չըլլայ թէ ձեզմէ մէկը հպարտանայ մէկուն համար ուրիշի մը դէմ։
Զայս, եղբարք, առակեցի յանձն իմ եւ յԱպողոս վասն ձեր. զի ի մէնջ ուսջիք մի՛ ինչ առաւել քան զգրեալսն իմանալ, զի մի՛ այր քան զընկեր հպարտանայցէք ի վերայ ընկերին:

4:6: Զայս ե՛ղբարք՝ առակեցի յա՛նձն իմ եւ յԱպաւղոս՝ վասն ձեր. զի ՚ի մէ՛նջ ուսջիք՝ մի՛ ինչ առաւել քան զգրեալսն իմանալ. զի մի՛ այր քան զընկեր հպարտանայցէք ՚ի վերայ ընկերին։
6 Եղբայրնե՛ր, ձեզ համար այս բանը օրինակ բերեցի իմ անձով եւ Ապողոսի անձով, որպէսզի մեզնից սովորէք աւելի բան չիմանալ, քան ինչ որ կայ գրուածքներում, որպէսզի ոչ մի մարդ, աւելի քան ընկերը, չգոռոզանայ ընկերոջ վրայ:
6 Ասոնք օրինակ բերի, ե՛ղբայրներ, իմ վրաս ու Ապօղոսին վրայ ձեզի համար, որպէս զի դուք մեզմէ սորվիք մարդոց վրայով գրուածէն աւելի բան մը չխորհիլ, որ չըլլայ թէ ձեզմէ մէկը հպարտանայ մէկուն համար ուրիշի մը դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Это, братия, приложил я к себе и Аполлосу ради вас, чтобы вы научились от нас не мудрствовать сверх того, что написано, и не превозносились один перед другим.
4:6  ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ ἀπολλῶν δι᾽ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου.
4:6. Ταῦτα (To-the-ones-these) δέ, (moreover," ἀδελφοί , ( Brethrened ,"μετεσχημάτισα (I-holdened-with-to) εἰς (into) ἐμαυτὸν (to-myself) καὶ (and) Ἀπολλὼν (to-an-Apollos) δι' (through) ὑμᾶς, (to-ye,"ἵνα (so) ἐν (in) ἡμῖν (unto-us) μάθητε (ye-might-have-had-learned) τό (to-the-one,"Μὴ (Lest) ὑπὲρ (over) ἃ ( which ) γέγραπται, (it-had-come-to-be-scribed,"ἵνα (so) μὴ (lest) εἷς (one) ὑπὲρ (over) τοῦ (of-the-one) ἑνὸς (of-one) φυσιοῦσθε (ye-be-en-puff-belonged) κατὰ (down) τοῦ (of-the-one) ἑτέρου. (of-different)
4:6. haec autem fratres transfiguravi in me et Apollo propter vos ut in nobis discatis ne supra quam scriptum est unus adversus alterum infletur pro alioBut these things, brethren, I have in a figure transferred to myself and to Apollo, for your sakes: that in us you may learn that one be not puffed up against the other for another, above that which is written.
6. Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not beyond the things which are written; that no one of you be puffed up for the one against the other.
4:6. And so, brothers, I have presented these things in myself and in Apollo, for your sakes, so that you may learn, through us, that no one should be inflated against one person and for another, not beyond what has been written.
4:6. And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn in us not to think [of men] above that which is written, that no one of you be puffed up for one against another.
And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn in us not to think [of men] above that which is written, that no one of you be puffed up for one against another:

6: Это, братия, приложил я к себе и Аполлосу ради вас, чтобы вы научились от нас не мудрствовать сверх того, что написано, и не превозносились один перед другим.
4:6  ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ ἀπολλῶν δι᾽ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου.
4:6. haec autem fratres transfiguravi in me et Apollo propter vos ut in nobis discatis ne supra quam scriptum est unus adversus alterum infletur pro alio
But these things, brethren, I have in a figure transferred to myself and to Apollo, for your sakes: that in us you may learn that one be not puffed up against the other for another, above that which is written.
4:6. And so, brothers, I have presented these things in myself and in Apollo, for your sakes, so that you may learn, through us, that no one should be inflated against one person and for another, not beyond what has been written.
4:6. And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn in us not to think [of men] above that which is written, that no one of you be puffed up for one against another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-21: Ап. делает теперь заключение к первой части послания. Показавши коринфянам истинную сущность Евангелия, и сделавши отсюда вывод о сущности служения христианского проповедника. Ап. теперь разъясняет, что виною разделений, происшедших в Коринфской Церкви, была гордость коринфян. Последние слишком высоко думают о себе, как будто бы они достигли христианского совершенства. Ап. указывает им на неосновательность такого самопревозношения, а потом, смягчая тон речи, напоминает им об их отношениях к нему и дает обещание прибыть в Коринф.

6: Это, т. е. сказанное в непосредственно предшествующем отделе о проповедническом служении. - Приложил к себе и Аполлосу. Он считает Аполлоса своим другом и полагает, что тот не обидится на такие выражения, как выражения III-й гл. 7: ст. - Ради вас т. е. чтобы изложенная в такой форме истина была для вас более приемлема. - Чтобы вы научились от нас... Ап. Павел и Аполлос подают своим поведением пример смирения. - Что написано. Лучше понимать это выражение как вторую часть поговорки, употреблявшейся в раввинских школах: "не мудрствуй или не заходи за пределы того, что написано!". - Один перед другим - правил: "каждый за одного (uper) против (kata) другого. " Каждый коринфянин, превознося одного проповедника, пренебрегал другими. При этом он и себя превозносил, как ученика именно самого уважаемого проповедника.
Adam Clarke: Commentary on the Bible - 1831
4:6: These things - Which I have written, Co1 3:5, etc.
I have in a figure transferred to myself and to Apollos - I have written as if myself and Apollos were the authors of the sects which now prevail among you; although others, without either our consent or knowledge, have proclaimed us heads of parties. Bishop Pearce paraphrases the verse thus: "I have made use of my own and Apollos' name in my arguments against your divisions, because I would spare to name those teachers among you who are guilty of making and heading parties; and because I would have you, by our example, not to value them above what I have said of teachers in general in this epistle; so that none of you ought to be puffed up for one against another." Doubtless there were persons at Corinth who, taking advantage of this spirit of innovation among that people, set themselves up also for teachers, and endeavored to draw disciples after them. And perhaps some even of these were more valued by the fickle multitude than the very apostles by whom they had been brought out of heathenish darkness into the marvellous light of the Gospel. I have already supposed it possible that Diotrephes was one of the ringleaders in these schisms at Corinth. See on Co1 1:14 (note).
Albert Barnes: Notes on the Bible - 1834
4:6: And these things - The things which I have written respecting religious teachers Co1 2:5-6, Co1 2:12, and the impropriety of forming sects called after their names.
I have in a figure transferred to myself and Apollos - The word used here μετεσχημάτισα meteschē matisa denotes, properly, to put on another form or figure; "to change" (Phi 3:21, "who shall change our vile body"); to "transform" (Co2 11:13, "transforming themselves into the apostles of Christ"); and then to apply in the way of a figure of speech. This may mean that neither Paul, Apollos, or Peter, were set up among the Corinthians as heads of parties, but that Paul here made use of their names to show how improper it would be to make them the head of a party, and hence, how improper it was to make any religious teacher the head of a party; or Paul may mean to say that he had mentioned himself and Apollos particularly, to show the impropriety of what had been done; since, if it was improper to make them heads of parties, it was much more so to make inferior teachers the leaders of factions.
Locke adopts the former interpretation. The latter is probably the true interpretation, for it is evident from Co1 1:12-13, that there were parties in the church at Corinth that were called by the names of Paul, and Apollos, and Peter; and Paul's design here was to show the impropriety of this by mentioning himself, Apollos, and Peter, and thus by transferring the whole discussion from inferior teachers and leaders to show the impropriety of it. He might have argued against the impropriety of following other leaders. He might have mentioned their names. But this would have been invidious and indelicate. It would have excited their anger. He therefore says that he had transferred it all to himself and Apollos; and it implied that if it were improper to split themselves up into factions with them as leaders, much more was it improper to follow others; that is, it was improper to form parties at all in the church. "I mention this of ourselves; out of delicacy I forbear to mention the names of others" - And this was one of the instances in which Paul showed great tact in accomplishing his object, and avoiding offence.
For your sakes - To spare your feelings; or to show you in an inoffensive manner what I mean. And particularly by this that you may learn not to place an inordinate value on people.
That ye might learn in us - Or by our example and views.
Not to think ... - Since you see the plan which we desire to take; since you see that we who have the rank of apostles, and have been so eminently favored with endowments and success, do not wish to form parties, that you may also have the same views in regard to others.
Above that which is written - Probably referring to what he had said in Co1 3:5-9, Co1 3:21; Co1 4:1. Or it may refer to the general strain of Scripture requiring the children of God to be modest and humble.
That no one of you be puffed up - That no one be proud or exalted in self-estimation above his neighbor. That no one be disposed to look upon others with contempt, and to seek to depress and humble them. They should regard themselves as brethren, and as all on a level. The argument here is, that if Paul and Apollos did not suppose that they had a right to put themselves at the head of parties, much less had any of them a right to do so. The doctrine is:
(1) That parties are improper in the church;
(2) That Christians should regard themselves as on a level; and,
(3) That no one Christian should regard others as beneath him, or as the object of contempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: these: Co1 1:12, Co1 3:4-7; Co2 10:7, Co2 10:12, Co2 10:15, Co2 11:4, Co2 11:12-15
for: Co1 9:23; Co2 4:15, Co2 12:19; Th1 1:5; Ti2 2:10
that ye: Job 11:11, Job 11:12; Psa 8:4, Psa 146:3; Isa 2:22; Jer 17:5, Jer 17:6; Mat 23:8-10; Rom 12:3; Co2 12:6
be puffed: Co1 4:18, Co1 4:19, Co1 3:21, Co1 5:2, Co1 5:6, Co1 8:1, Co1 13:4; Num 11:28, Num 11:29; Joh 3:26, Joh 3:27; Col 2:18
Geneva 1599
(7) And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn (e) in us not to think [of men] above that which is written, that no one of you be puffed up for one against another.
(7) Having rejected their judgment, he sets forth himself again as a singular example of modesty, as one who concealed in this epistle those factious teacher's names, did not hesitate to put down his own name and Apollos' in their place, and took upon him as it were their shame. And this shows how far was he from preferring himself to any.
(e) By our example, who choose rather to take other men's faults upon us, than to find fault with any by name.
John Gill
And these things, brethren, I have in a figure transferred,.... Not what he had said concerning the different factions at Corinth, one being for Paul, and another for Apollos, and another for Cephas, as if these several parties did not really go by those names, but by those of others, the false teachers; only the apostle, to decline everything that looked like reflection, put these, as the Syriac version renders it, "upon" his own "person", and Apollos's, the sooner and better to put an end to such divisions; for it is certain, from his way of arguing and reasoning, that these are not fictitious names, but they were really divided, and were quarrelling among themselves about himself, Apollos, and Cephas: but his meaning is, when he says,
I have in a figure transferred to myself and Apollos these things; that he had "brought these comparisons", as the Arabic version reads it, concerning himself and Apollos; namely, that one was a planter, and another a waterer; that they were both labourers and builders, ministers or servants, and stewards: and these similes, and such a figurative way of speaking he had made use of, as he says,
for your sakes; for the sake of the members of this church, that they might have right notions of them, and accordingly account of them, and behave towards them: or, as he adds,
that ye might learn in us not to think of men above that which is written: meaning, either in the word of God in general; or in some particular passages of Scripture he might have respect to; or rather in the above places in this, and the foregoing chapter, where he gives the fore mentioned characters of ministers; where, in the apostles themselves, in their own words, from their own account, they might learn, on the one hand, not to ascribe too much to them, nor, on the other hand, to detract from their just character and usefulness: and also,
that no one of you be puffed up for one against the other; speak great swelling words of vanity, and envy, for one minister against another; when they are all one, bear the same character, are in the same office, and are jointly concerned in the same common cause of Christ and the good of immortal souls.
John Wesley
These things - Mentioned, 1Cor 1:10, &c. I have by a very obvious figure transferred to myself and Apollos - And Cephas, instead of naming those particular preachers at Corinth, to whom ye are so fondly attached. That ye may learn by us - From what has been said concerning us, who, however eminent we are, are mere instruments in God's hand. Not to think of any man above what is here written - Or above what scripture warrants. 1Cor 3:7
Robert Jamieson, A. R. Fausset and David Brown
And--"Now," marking transition.
in a figure transferred to myself--that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [ESTIUS].
not to think, &c.--The best manuscripts omit "think." Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed (Deut 29:29).
puffed up for one--namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."
4:74:7: Իսկ արդ ո՞վ է որ քննիցէ զքեզ. զի՞նչ ունիս զոր ո՛չ իցէ առեալ. եւ եթէ առեր՝ զի՞ պարծիս իբրեւ զչառեալ[3682]։ [3682] Ոսկան. Ունիս՝ որ ոչ իցէ... իբրեւ զչառօղ։ Ոմանք. Իբր զչառեալ։
7 Իսկ արդ, ո՞վ է, որ պիտի քննի քեզ[34]: Ի՞նչ բան ունես, որ ստացած չլինես. եւ եթէ ստացել ես, ինչո՞ւ ես պարծենում չստացողի պէս:[34] Յունարէնը՝ Ով է նա, որ ուրիշներից տարբեր է անում քեզ:
7 Քանզի ո՞վ է ան որ քեզ տարբեր կ’ընէ ուրիշներէն եւ ի՞նչ ունիս որ չես առեր եւ եթէ առիր, ինչո՞ւ չառածի պէս կը պարծենաս։
Իսկ արդ ո՞վ է [19]որ քննիցէ`` զքեզ. զի՞նչ ունիս զոր ոչ իցէ առեալ. եւ եթէ առեր, զի՞ պարծիս իբրեւ զչառեալ:

4:7: Իսկ արդ ո՞վ է որ քննիցէ զքեզ. զի՞նչ ունիս զոր ո՛չ իցէ առեալ. եւ եթէ առեր՝ զի՞ պարծիս իբրեւ զչառեալ[3682]։
[3682] Ոսկան. Ունիս՝ որ ոչ իցէ... իբրեւ զչառօղ։ Ոմանք. Իբր զչառեալ։
7 Իսկ արդ, ո՞վ է, որ պիտի քննի քեզ[34]: Ի՞նչ բան ունես, որ ստացած չլինես. եւ եթէ ստացել ես, ինչո՞ւ ես պարծենում չստացողի պէս:
[34] Յունարէնը՝ Ով է նա, որ ուրիշներից տարբեր է անում քեզ:
7 Քանզի ո՞վ է ան որ քեզ տարբեր կ’ընէ ուրիշներէն եւ ի՞նչ ունիս որ չես առեր եւ եթէ առիր, ինչո՞ւ չառածի պէս կը պարծենաս։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Ибо кто отличает тебя? Что ты имеешь, чего бы не получил? А если получил, что хвалишься, как будто не получил?
4:7  τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;
4:7. τίς (What-one) γάρ (therefore) σε (to-thee) διακρίνει; (it-separateth-through?"τί (To-what-one) δὲ (moreover) ἔχεις (thou-hold) ὃ (to-which) οὐκ (not) ἔλαβες; (thou-had-taken?"εἰ (If) δὲ (moreover) καὶ (and) ἔλαβες, (thou-had-taken,"τί (to-what-one) καυχᾶσαι ( thou-boast-unto ) ὡς (as) μὴ (lest) λαβών; (having-had-taken?"
4:7. quis enim te discernit quid autem habes quod non accepisti si autem accepisti quid gloriaris quasi non acceperisFor who distinguisheth thee? Or what hast thou that thou hast not received, and if thou hast received, why dost thou glory, as if thou hadst not received it?
7. For who maketh thee to differ? and what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory, as if thou hadst not received it?
4:7. For what distinguishes you from another? And what do you have that you have not received? But if you have received it, why do you glory, as if you had not received it?
4:7. For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if thou hadst not received [it]?
For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if thou hadst not received:

7: Ибо кто отличает тебя? Что ты имеешь, чего бы не получил? А если получил, что хвалишься, как будто не получил?
4:7  τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;
4:7. quis enim te discernit quid autem habes quod non accepisti si autem accepisti quid gloriaris quasi non acceperis
For who distinguisheth thee? Or what hast thou that thou hast not received, and if thou hast received, why dost thou glory, as if thou hadst not received it?
4:7. For what distinguishes you from another? And what do you have that you have not received? But if you have received it, why do you glory, as if you had not received it?
4:7. For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if thou hadst not received [it]?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Доказывая нелепость такого самопревозношения, Ап. задает гордому коринфянину три вопроса. Какие ответы можно бы дать на эти вопросы? Предположительно ответы эти такие; на первый вопрос: кто отличает тебя (т. е. кто сказал тебе, что ты выше других)? Ответ: "не ты ли сам?" На второй вопрос: что ты имеешь...? Ответ: "положительно ничего! все твои дарования - от Бога!" На третий вопрос ответа и не требуется, потому что это скорее восклицание, чем вопрос...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Caution against Censoriousness; Distressed Condition of the Apostles.A. D. 57.
7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. 9 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10 We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. 11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; 12 And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13 Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances.

I. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: Who maketh thee to differ? And what hast thou that thou didst not receive? v. 7. Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, Ps. cxv. 1. Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit.

II. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: "You are full, you are rich, you have reigned as kings without us. You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory without us, that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: "You have reigned as kings," says the apostle, "that is, in your own conceit; and I would to God you did reign, that we also might reign with you. I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: I should reign with you: I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king.

III. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs. 1. To set forth the case of the apostles: For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men. Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: God hath set forth us the apostles last, as it were appointed to death, v. 9. An allusion is made to some of the bloody spectacles in the Roman amphitheatres, where men were exposed to fight with wild beasts, or to cut one another to pieces, to make diversion for the populace, where the victor did not escape with his life, though he should destroy his adversary, but was only reserved for another combat, and must be devoured or cut in pieces at last; so that such wretched criminals (for they were ordinarily condemned persons that were thus exposed) might very properly be called epithanatioi--persons devoted or appointed to death. They are said to be set forth last, because the meridian gladiators, those who combated one another in the after-part of the day, were most exposed, being obliged to fight naked; so that (as Seneca says, epist. 7) this was perfect butchery, and those exposed to beasts in the morning were treated mercifully in comparison with these. The general meaning is that the apostles were exposed to continual danger of death, and that of the worst kinds, in the faithful discharge of their office. God had set them forth, brought them into view, as the Roman emperors brought their combatants into the arena, the place of show, though not for the same purposes. They did it to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shown to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God--noble views, fit to animate them to the combat. But they had like difficulties to encounter, and were in a manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, as an honourable, so a hard and hazardous one: "For we are made a spectacle to the world, and to angels, and to men, v. 9. A show. We are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encounter them; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Ours is hard work, but honourable; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour. 2. He compares his own case with that of the Corinthians: "We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised, v. 10. We are fools for Christ's sake; such in common account, and we are well content to be so accounted. We can pass for fools in the world, and be despised as such, so that the wisdom of God and the honour of the gospel may by this means be secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. "But you are wise in Christ. You have the fame of being wise and learned Christians, and you do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: you are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. We are weak, but you are strong. We are suffering for Christ's sake" (so being weak plainly signifies, 2 Cor. xii. 10), "when you are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, "We pass upon the world for persons of but mean endowments, mere striplings in Christianity; but you look upon yourselves, and are looked upon by others, as men, as those of a much more advanced growth and confirmed strength." Note, Those are not always the greatest proficients in Christianity who think thus of themselves, or pass for such upon others. It is but too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themselves. But O! how gross is the mistake!

IV. He enters into some particularities of their sufferings: Even to this present hour; that is, after all the service we have been doing among you and other churches, we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands, v. 11, 12. Nay, they were made as the filth of the world, and the off-scouring of all things, v. 13. They were forced to labour with their own hands to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comfortable livelihood, but were exposed to hunger, thirst, and nakedness--many times wanted meat, and drink, and clothes. They were driven about the world, without having any fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom to have no house nor home, and to be destitute of food and raiment! But yet no poorer than his who had not where to lay his head, Luke ix. 58. But O glorious charity and devotion, that would carry them through all these hardships! How ardently did they love God, how vehemently did they thirst for the salvation of souls! Theirs was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ and save souls. Nay, though they were made the filth of the world, and the off-scouring of all things. They were treated as men not fit to live, perikatharmata. It is reasonably thought by the critics that an allusion is here made to a common custom of many heathen nations, to offer men in sacrifice in a time of pestilence, or other like grievous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. Thus, in the first ages, Christians were counted the source of all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men, as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away: nay, as the off-scouring of all things, the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing is bad, but what is it to be the off-scouring of all things! How much did the apostles resemble their Master, and fill up that which was behind of his afflictions, for his body's sake, which is the church! Col. i. 24. They suffered for him, and they suffered after his example. Thus poor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus must prepare for the same poverty and contempt. Note, Those may be very dear to God, and honourable in his esteem, whom men may think unworthy to live, and use and scorn as the very dirt and refuse of the world. God seeth not as man seeth, 1 Sam. xvi. 7.

V. We have here the apostles' behaviour under all; and the return they made for this mal-treatment: Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat, v. 12, 13. They returned blessings for reproaches, and entreaties and kind exhortations for the rudest slanders and defamation, and were patient under the sharpest persecutions. Note, The disciples of Christ, and especially his ministers, should hold fast their integrity, and keep a good conscience, whatever opposition of hardships they meet with from the world. Whatever they suffer from men, they must follow the example, and fulfil the will and precepts, of their Lord. They must be content, with him and for him, to be despised and abused.
Adam Clarke: Commentary on the Bible - 1831
4:7: For who maketh thee to differ - It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, etc. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us?
This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle's meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God's mercy. Let him not despise his neighbor who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God's favor, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.
Albert Barnes: Notes on the Bible - 1834
4:7: For who maketh ... - This verse contains a reason for what Paul had just said; and the reason is, that all that any of them possessed had been derived from God, and no endowments whatever, which they had, could be laid as the foundation for self-congratulation and boasting. The apostle here doubtless has in his eye the teachers in the church of Corinth, and intends to show them that there was no occasion of pride or to assume pre-eminence. As all that they possessed had been given of God, it could not be the occasion of boasting or self-confidence.
To differ from another - Who has separateD you from another; or who has made you superior to others. This may refer to everything in which one was superior to others, or distinguished from them. The apostle doubtless has reference to those attainments in piety, talents, or knowledge by which one teacher was more eminent than others. But the same question may be applied to native endowments of mind; to opportunities of education; to the arrangements by which one rises in the world; to health; to property; to piety; to eminence and usefulness in the church. It is God who makes one, in any of these respects, to differ from others; and it is especially true in regard to personal piety. Had not God interfered and made a difference, all would have remained alike under sin. The race would have together rejected his mercy; and it is only by his distinguishing love that any are brought to believe and be saved.
And what hast thou - Either talent, piety, of learning.
That thou didst not receive - From God. By whatever means you have obtained it, it has been the gift of God.
Why dost thou glory ... - Why dost thou boast as if it were the result of your own toil, skill or endeavor. This is not designed to discourage human exertion; but to discourage a spirit of vain-glory and boasting. A man who makes the most painful and faithful effort to obtain anything good, will, if successful, trace his success to God. He will still feel that it is God who gave him the disposition, the time, the strength, the success. And he will be grateful that he was enabled to make the effort; not vain, or proud, or boastful, because that he was successful. This passage states a general doctrine, that the reason why one man differs from another is to be traced to God; and that this fact should repress all boasting and glorying, and produce true humility in the minds of Christians. It may be observed, however, that it is as true of intellectual rank, of health, of wealth, of food, of raiment, of liberty, of peace, as it is of religion, that all come from God; and as this fact which is so obvious and well known, does not repress the exertions of people to preserve their health and to obtain property, so it should not repress their exertions to obtain salvation. God governs the world on the same good principles everywhere; and the fact that he is the source of all blessings, should not operate to discourage, but should prompt to human effort. The hope of his aid and blessing is the only ground of encouragement in any undertaking.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: who: Co1 12:4-11, Co1 15:10; Rom 9:16-18; Eph 3:3-5; Th2 2:12-14; Ti1 1:12-15; Tit 3:3-7
maketh thee to differ: Gr. distinguisheth thee
and what: Co1 3:5, Co1 7:7; Ch1 29:11-16; Ch2 1:7-12; Pro 2:6; Mat 25:14, Mat 25:15; Luk 19:13; Joh 1:16, Joh 3:27; Rom 1:5, Rom 12:6; Jam 1:17; Pe1 4:10
why: Co1 5:6; Ch2 32:23-29; Eze 28:2-5, Eze 29:3; Dan 4:30-32, Dan 5:18, Dan 5:23; Act 12:22, Act 12:23
Geneva 1599
(8) For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if (f) thou hadst not received [it]?
(8) He shows a good way to bridle pride. First, if you consider how it is wrong for you to exclude yourself from the number of others, seeing you are a man yourself. Second, if you consider that even though you have something more than other men have, yet you only have it by God's bountifulness. And what wise man is he that will brag of another's goodness, and that against God?
(f) There is nothing then in us by nature that is worthy of commendation: but all that we have, we have it of grace, which the Pelegians and semi-Pelegians will not confess.
John Gill
For who maketh thee to differ from another,.... This question, and the following, are put to the members of this church, who were glorying in, and boasting of the ministers under whom they were converted, and by whom they were baptized, to the neglect and contempt of others; when the apostle would have them consider, and whatever difference was made between them and others, was made, not by man, but God; that whatever good and benefit they had enjoyed under their respective ministers, were in a way of receiving, and from God; and therefore they ought not to glory in themselves, nor in their ministers, but in God, who had distinguished them by his favours: whatever difference is made among men, is of God; it is he that makes them to differ from the rest of the creation; from angels, to whom they are inferior; and from beasts, to whom they are superior; and from one another in their person, size, shape, and countenance, which is a physical, or natural difference. It is God that makes them to differ from one another in things of a civil nature; as kings and subjects, masters and servants, high and low, rich and poor, bond and free, which may be called a political, or civil difference; and there is an ecclesiastical difference which God makes in his own people, who have gifts differing one from another; there are diversities of gifts, administrations, and operations among them, and all from the same spirit: but the grand distinction God has made among men, lies in his special, distinguishing, and everlasting love to some, and not others; in his choice of them in Christ unto everlasting salvation; in the gift of them to Christ in the eternal covenant; in the redemption of them by his blood; in his powerful and prevalent intercession for them; in God's effectual calling of them by his grace; in his resurrection of them from the dead to everlasting life, placing them at Christ's right hand, and their entrance into everlasting glory; when the distinction will be kept up, as in the above instances, throughout the endless ages of eternity; all which is owing, not to anything of man's, but to the free grace, sovereign will, and good pleasure of God.
And what hast thou that thou didst not receive? whatever mercies and blessings men enjoy, they have in a way of receiving, and from God the Father of all mercies: all natural and temporal mercies are received from him; even such as respect the body, the make, form, and shape of it, perfection of limbs, health, strength, food, raiment, preservation of life, continuance in being, with all the comforts of it: and such as relate to the soul, its formation, which is by the father of spirits, its powers and faculties, natural light, reason, and understanding, all its endowments, abilities, all natural parts, and sharpness of wit; so that no man ought to glory in his wisdom, as if it was owing to himself, when it is all of God. All supernatural and spiritual blessings are received from God; such as a justifying righteousness, sanctifying grace, remission of sin, the new name of adoption, strength to perform good works, to bear and suffer reproach and persecution for Christ, and to persevere to the end, with a right and title to eternal glory.
Now if thou didst receive it, why dost thou glory as if thou hadst not received it? To glory in any mercy, favour, or blessing received from God, as if it was not received from him, but as owing to human power, care, and industry, betrays wretched vanity, stupid and more than brutish ignorance, horrid ingratitude, abominable pride and wickedness; and is contrary to the grace of God, which teaches men humility and thankfulness. To God alone should all the blessings of nature, providence, and grace be ascribed; he ought to have all the glory of them; and to him, and him only, praise is due for them. That proud Arminian, Grevinchovius (t), in answer to this text, said,
"I make myself to differ; since I could resist God, and divine predetermination, but have not resisted, why may not I glory in it as of my own?''
(t) Contr. Ames. p. 253.
John Wesley
Who maketh thee to differ - Either in gifts or graces. As if thou hadst not received it - As if thou hadst it originally from thyself.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "Who distinguisheth thee (above another)?" Not thyself, but God.
glory, as if thou hadst not received it--as if it was to thyself, not to God, thou owest the receiving of it.
4:84:8: Արդէն իսկ յագեալ իցէք, եւ արդէ՛ն մեծացարուք, առանց մե՛ր թագաւորեցէք. եւ երանի՛ թէ թագաւորէի՛ք, զի եւ մեք ընդ ձե՛զ թագաւորէաք։
8 Արդէն իսկ յագեցած էք եւ արդէն հարուստ դարձած. թագաւոր դարձաք առանց մեզ. եւ երանի թէ թագաւորէիք, որպէսզի մենք էլ թագաւորէինք ձեզ հետ:
8 Արդէն կշտացաք, արդէն հարստացաք, առանց մեզի թագաւորեցիք եւ երանի՜ թէ թագաւորէիք, որպէս զի մենք ալ ձեզի հետ թագաւորէինք,
Արդէն իսկ յագեալ իցէք եւ արդէն մեծացարուք, առանց մեր թագաւորեցէք, եւ երանի թէ թագաւորէիք, զի եւ մեք ընդ ձեզ թագաւորէաք:

4:8: Արդէն իսկ յագեալ իցէք, եւ արդէ՛ն մեծացարուք, առանց մե՛ր թագաւորեցէք. եւ երանի՛ թէ թագաւորէի՛ք, զի եւ մեք ընդ ձե՛զ թագաւորէաք։
8 Արդէն իսկ յագեցած էք եւ արդէն հարուստ դարձած. թագաւոր դարձաք առանց մեզ. եւ երանի թէ թագաւորէիք, որպէսզի մենք էլ թագաւորէինք ձեզ հետ:
8 Արդէն կշտացաք, արդէն հարստացաք, առանց մեզի թագաւորեցիք եւ երանի՜ թէ թագաւորէիք, որպէս զի մենք ալ ձեզի հետ թագաւորէինք,
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Вы уже пресытились, вы уже обогатились, вы стали царствовать без нас. О, если бы вы [и в самом деле] царствовали, чтобы и нам с вами царствовать!
4:8  ἤδη κεκορεσμένοι ἐστέ· ἤδη ἐπλουτήσατε· χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν.
4:8. ἤδη (Unto-which-then) κεκορεσμένοι ( having-had-come-to-be-en-satiated ) ἐστέ; (ye-be?"ἤδη (Unto-which-then) ἐπλουτήσατε; (ye-wealthed-unto?"χωρὶς (Of-spaced) ἡμῶν (of-us) ἐβασιλεύσατε; (ye-ruled-of?"καὶ (And) ὄφελόν (I-had-debted) γε (too) ἐβασιλεύσατε, (ye-ruled-of,"ἵνα (so) καὶ (and) ἡμεῖς (we) ὑμῖν (unto-ye) συνβασιλεύσωμεν. (we-might-have-ruled-together-of)
4:8. iam saturati estis iam divites facti estis sine nobis regnastis et utinam regnaretis ut et nos vobiscum regnaremusYou are now full: you are now become rich: you reign without us; and I would to God you did reign, that we also might reign with you.
8. Already are ye filled, already ye are become rich, ye have reigned without us: yea and I would that ye did reign, that we also might reign with you.
4:8. So, now you have been filled, and now you have been made wealthy, as if to reign without us? But I wish that you would reign, so that we, too, might reign with you!
4:8. Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you:

8: Вы уже пресытились, вы уже обогатились, вы стали царствовать без нас. О, если бы вы [и в самом деле] царствовали, чтобы и нам с вами царствовать!
4:8  ἤδη κεκορεσμένοι ἐστέ· ἤδη ἐπλουτήσατε· χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν.
4:8. iam saturati estis iam divites facti estis sine nobis regnastis et utinam regnaretis ut et nos vobiscum regnaremus
You are now full: you are now become rich: you reign without us; and I would to God you did reign, that we also might reign with you.
4:8. So, now you have been filled, and now you have been made wealthy, as if to reign without us? But I wish that you would reign, so that we, too, might reign with you!
4:8. Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Ап. слишком негодует на безосновательное самопревозношение коринфян, и речь его принимает характер иронии. Павел и другие апостолы живут в скорбях, а коринфяне, напротив, почему-то уже торжествуют. - Вы уже пресытились. У коринфян исчезла уже нищета духовная, алкание правды, слезы раскаяния, какие должны всегда сопровождать духовное развитие христианина (Мф V:1-4). Их духовные потребности как будто вполне удовлетворены. - Обогатились - конечно, многочисленными духовными дарованиями, что возбудило в коринфянах большое самомнение. - Вы стали царствовать, т. е. как будто вошли уже в славное царство Христово. - Без нас, т. е. так, что мы в этом прославлении совсем не участвуем.
Adam Clarke: Commentary on the Bible - 1831
4:8: Now ye - Corinthians are full of secular wisdom; now ye are rich, both in wealth and spiritual gifts; (Co1 14:26): ye have reigned as kings, flourishing in the enjoyment of these things, in all tranquillity and honor; without any want of us: and I would to God ye did reign, in deed, and not in conceit only, that we also, poor, persecuted, and despised apostles, might reign with you. - Whitby.
Though this paraphrase appears natural, yet I am of opinion that the apostle here intends a strong irony; and one which, when taken in conjunction with what he had said before, must have stung them to the heart. It is not an unusual thing for many people to forget, if not despise, the men by whom they were brought to the knowledge of the truth; and take up with others to whom, in the things of God, they owe nothing. Reader, is this thy case?
Albert Barnes: Notes on the Bible - 1834
4:8: Now ye are full - It is generally agreed that this is spoken in irony, and that it is an indignant sarcasm uttered against the false and self-confident teachers in Corinth. The design is to contrast them with the apostles; to show how self-confident and vain the false teachers were, and how laborious and self-denying the apostles were; and to show to them how little claim they had to authority in the church, and the real claim which the apostles had from their self-denials and labors. The whole passage is an instance of most pungent and cutting sarcasm, and shows that there may be occasions when irony may be proper, though it should be rare. An instance of cutting irony occurs also in regard to the priests of Baal, in Kg1 18:27. The word translated "ye are full" (κεκορεσμένοι kekoresmenoi) occurs only here, and in Act 27:38, "And when they had eaten enough." It is usually applied to a feast, and denotes those who are satiated or satisfied. So here it means, "You think' you have enough. You are satisfied with your conviction of your own knowledge, and do not feel your need of anything more."
Ye are rich - This is presenting the same idea in a different form. "You esteem yourselves to be rich in spiritual gifts, and graces, so that you do not feel the necessity of any more."
Ye have reigned as kings - This is simply carrying forward the idea before stated; but in the form of a climax. The first metaphor is taken from persons "filled with food;" the second from those who are so rich that they do not feel their lack of more; the third from those who are raised to a throne, the highest elevation, where there was nothing further to be reached or desired. And the phrase means, that they had been fully satisfied with their condition and attainments, with their knowledge and power, that they lived like rich men and princes - Rev_elling, as it were, on spiritual enjoyments, and disdaining all foreign influence, and instruction, and control.
Without us - Without our counsel and instruction. You have taken the whole management of matters on yourselves without any regard to our advice or authority. You did not feel your need of our aid; and you did not regard our authority. You supposed you could get along as well without us as with us.
And I would to God ye did reign - Many interpreters have understood this as if Paul had really expressed a wish that they were literal princes, that they might afford protection to him in his persecution and troubles. Thus, Grotius, Whitby, Locke, Rosemuller, and Doddridge. But the more probable interpretation is, that Paul here drops the irony, and addresses them in a sober, earnest manner. It is the expression of a wish that they were as truly happy and blessed as they thought themselves to be. "I wish that you were so abundant in all spiritual improvements; I wish that you had made such advances that you could be represented as full, and as rich, and as princes, needing nothing, that when I came I might have nothing to do but to partake of your joy." So Calvin, Lightfoot, Bloomfield. It implies:
(1) A wish that they were truly happy and blessed;
(2) A doubt implied whether they were then so; and,
(3) A desire on the part of Paul to partake of their real and true joy, instead of being compelled to come to them with the language of rebuke and admonition; see Co1 4:19, Co1 4:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: ye are full: Co1 1:5, Co1 3:1, Co1 3:2, Co1 5:6; Pro 13:7, Pro 25:14; Isa 5:21; Luk 1:51-53, Luk 6:25; Rom 12:3; Rom 12:16; Gal 6:3; Rev 3:17
without: Co1 4:18; Act 20:29, Act 20:30; Phi 1:27, Phi 2:12
and I: Num 11:29; Act 26:29; Co2 11:1
ye did: Psa 122:5-9; Jer 28:6; Rom 12:15; Co2 13:9; Th1 2:19, Th1 2:20, Th1 3:6-9; Ti2 2:11, Ti2 2:12; Rev 5:10
Geneva 1599
(9) Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
(9) He descends to a most grave mockery, to cause those glory-seeking men to blush, even though they did not want to.
John Gill
Now ye are full,.... That is, in their own opinion: these words, and some following expressions, are an ironical concession. They were not full of God, and divine things; nor of Christ, and of grace out of his fulness; nor of the Holy Ghost, and of faith, as Stephen and Barnabas are said to be; nor of joy and peace in believing; nor of goodness and spiritual knowledge; but they were full of themselves, and were pulled up in their fleshly minds with an opinion of their abilities, learning, oratory, and eloquence, of their ministers, and of their own great improvements in knowledge under their ministrations. They fancied they had got to a perfection in knowledge and were brimful of it; and as the full stomach, from which the metaphor is taken, loathes the honeycomb, so these persons loathed the apostle's ministry, and the pure preaching of the Gospel; imagining that they had attained to something above it, and stood in no need of it; when, alas! they were but babes, children in understanding, and needed milk instead of strong meat; so far were they from being what they thought themselves to be.
Now ye are rich; not in faith; nor in good works; nor in spiritual gifts and knowledge, though some among them were; but that is not here intended: the meaning is, they were rich, and abounded in knowledge in their own account. Like the Laodiceans, they conceited themselves to be rich, and increased with goods, when they were poor, and wretched, and miserable.
Ye have reigned as kings without us. The saints, in the best sense, are kings, made so by Christ; and have not only the name, and the ensigns of royalty, as crowns and thrones prepared for them, but kingdoms also: they have a kingdom of grace, which they enjoy now, and shall never be removed; in which they reign as kings under the influence of the Spirit of God, over the corruptions of their own hearts, which are laid under the restraints of mighty grace; and over the world, which they have under the feet; and over Satan, who is dethroned and cast out of them; and they shall inherit the kingdom of glory hereafter; but nothing of this kind is here intended. The sense of the words is, that these persons imagined that they had arrived to such a pitch of knowledge, as to be independent of the apostles; needed no instructions and directions from them, and were in great tranquillity and ease of mind, and attended with outward prosperity, so that they lived, as kings, the most happy life that could be desired; upon which the apostle expresses his hearty wish for them:
and I would to God ye did reign; not in carnal security, and in affluence of worldly enjoyments, which the apostle was not desirous of for himself, and other his fellow ministers; nor in a spiritual sense, merely as believers in common, and as he then did; but with Christ in his kingdom state here on earth:
that we also might reign with you; for all the saints will be together when Christ takes to himself his great power, and reigns; they will all reign with him on earth a thousand years; this is a faithful saying, nothing more true, or to be depended on, that those that suffer with him shall also reign with him; and not a part of his people only, but the whole body: hence the apostle wishes, that this reigning time for the church of Christ was come, then he and the rest of the apostles would reign also: but, alas! it was a plain case, from the condition they were in, of which the following words give a narrative, that this time was not yet.
John Wesley
Now ye are full - The Corinthians abounded with spiritual gifts; and so did the apostles: but the apostles, by continual want and sufferings, were kept from self - complacency. The Corinthians suffering nothing, and having plenty of all things, were pleased with and applauded themselves; and they were like children who, being raised in the world, disregard their poor parents. Now ye are full, says the apostle, in a beautiful gradation, ye are rich, ye have reigned as kings - A proverbial expression, denoting the most splendid and plentiful circumstances. Without any thought of us. And I would ye did reign - In the best sense: I would ye had attained the height of holiness. That we might reign with you - Having no more sorrow on your account, but sharing in your happiness.
Robert Jamieson, A. R. Fausset and David Brown
Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers (1Cor 4:15). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (Ti2 2:5, Ti2 2:11-12). They were like the self-complacent Laodiceans (Rev_ 3:17; compare Hos 12:8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" (1Cor 4:11) proves this.
I would . . . ye did reign--Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun.
that we also might reign with you-- (2Cor 12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (1Cor 9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (Th1 2:19).
4:94:9: Ինձ ա՛յսպէս թուի՝ թէ զմեզ զառաքեալս յետնո՛րդս արար Աստուած՝ իբրեւ զմահապարտս. զի տեսի՛լ եղեաք աշխարհի, եւ հրեշտակա՛ց եւ մարդկա՛ն[3683]։ [3683] Ոմանք. Եթէ զմեզ առաքեալսս... տեսիլ եղաք։
9 Ինձ այնպէս է թւում, թէ մեզ՝ առաքեալներիս, Աստուած վերջիններ դարձրեց, որպէս մահապարտների. որովհետեւ տեսարան դարձանք աշխարհին եւ հրեշտակներին ու մարդկանց:
9 Քանզի Աստուած յետիններ ըրաւ մեզ առաքեալներս՝ մահապարտներուն նման. վասն զի տեսարան եղանք աշխարհին, հրեշտակներուն ու մարդոց։
Ինձ այսպէս թուի թէ զմեզ զառաքեալս յետնորդս արար Աստուած իբրեւ զմահապարտս. զի տեսիլ եղեաք աշխարհի եւ հրեշտակաց եւ մարդկան:

4:9: Ինձ ա՛յսպէս թուի՝ թէ զմեզ զառաքեալս յետնո՛րդս արար Աստուած՝ իբրեւ զմահապարտս. զի տեսի՛լ եղեաք աշխարհի, եւ հրեշտակա՛ց եւ մարդկա՛ն[3683]։
[3683] Ոմանք. Եթէ զմեզ առաքեալսս... տեսիլ եղաք։
9 Ինձ այնպէս է թւում, թէ մեզ՝ առաքեալներիս, Աստուած վերջիններ դարձրեց, որպէս մահապարտների. որովհետեւ տեսարան դարձանք աշխարհին եւ հրեշտակներին ու մարդկանց:
9 Քանզի Աստուած յետիններ ըրաւ մեզ առաքեալներս՝ մահապարտներուն նման. վասն զի տեսարան եղանք աշխարհին, հրեշտակներուն ու մարդոց։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Ибо я думаю, что нам, последним посланникам, Бог судил быть как бы приговоренными к смерти, потому что мы сделались позорищем для мира, для Ангелов и человеков.
4:9  δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῶ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις.
4:9. δοκῶ (I-think-unto) γάρ, (therefore,"ὁ (the-one) θεὸς (a-Deity) ἡμᾶς (to-us) τοὺς (to-the-ones) ἀποστόλους (to-setees-off) ἐσχάτους ( to-most-bordered ) ἀπέδειξεν (it-en-showed-off) ὡς (as) ἐπιθανατίους, (to-upon-death-belonged,"ὅτι (to-which-a-one) θέατρον (a-theatre) ἐγενήθημεν (we-were-became) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) καὶ (and) ἀγγέλοις (unto-messengers) καὶ (and) ἀνθρώποις. (unto-mankinds)
4:9. puto enim Deus nos apostolos novissimos ostendit tamquam morti destinatos quia spectaculum facti sumus mundo et angelis et hominibusFor I think that God hath set forth us apostles, the last, as it were men appointed to death. We are made a spectacle to the world and to angels and to men.
9. For, I think, God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world, and to angels, and to men.
4:9. For I think that God has presented us as the last Apostles, as those destined for death. For we have been made into a spectacle for the world, and for Angels, and for men.
4:9. For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.
For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men:

9: Ибо я думаю, что нам, последним посланникам, Бог судил быть как бы приговоренными к смерти, потому что мы сделались позорищем для мира, для Ангелов и человеков.
4:9  δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῶ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις.
4:9. puto enim Deus nos apostolos novissimos ostendit tamquam morti destinatos quia spectaculum facti sumus mundo et angelis et hominibus
For I think that God hath set forth us apostles, the last, as it were men appointed to death. We are made a spectacle to the world and to angels and to men.
4:9. For I think that God has presented us as the last Apostles, as those destined for death. For we have been made into a spectacle for the world, and for Angels, and for men.
4:9. For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Ибо. Соединительный предлог показывает, что ироническая речь Апостола еще продолжается. - Я думаю - правильнее: "кажется" - Что нам... Правильнее: "что Бог нас, апостолов, выставил как последних, как бы осужденных на смерть". Ап. дивится, как это коринфяне могли вообразить, что Апостолы должны после них, последними войти в царство Христово, которое Он обещал любящим Его. Ужели, в самом деле, Апостолы должны стоять всегда в положении гладиаторов, приговоренных к смерти, тогда как их духовные чада будут наслаждаться покоем? - Мы сделались позорищем, т. е. зрелищем, которое собираются смотреть люди разного положения. - Для мира. Это слово обозначает совокупность всех разумных существ. - Для Ангелов - как добрых, так и злых (ср. Еф III:10).
Adam Clarke: Commentary on the Bible - 1831
4:9: God hath set forth us the apostles last - This whole passage is well explained by Dr. Whitby. "Here the apostle seems to allude to the Roman spectacles, της των θηριομαχων, και μονομαχιας ανδροφονου, that of the Bestiarii and the gladiators, where in the morning men were brought upon the theatres to fight with wild beasts, and to them was allowed armor to defend themselves and smite the beasts that assailed them; but in the meridian or noon-day spectacles the gladiators were brought forth naked, and without any thing to defend themselves from the sword of the assailant; and he that then escaped was only kept for slaughter to another day, so that these men might well be called επιθανατιοι, men appointed for death; and this being the last appearance on the theater for that day, they are said here to be set forth εσχατοι, the last." Of these two spectacles Seneca speaks thus, Epist. vii.: "In the morning men are exposed to lions and bears; at mid-day to their spectators; those that kill are exposed to one another; the victor is detained for another slaughter; the conclusion of the fight is death. The former fighting compared to this was mercy; now it is mere butchery: they have nothing to cover them; their whole body is exposed to every blow, and every stroke produces a wound," etc.
We are made a spectacle - Ὁτι θεατρον εγενηθημεν, We are exhibited on the theater to the world; we are lawful booty to all mankind, and particularly to the men of the world, who have their portion in this life. Angels are astonished at our treatment, and so are the more considerate part of men. Who at that time would have coveted the apostolate?
Albert Barnes: Notes on the Bible - 1834
4:9: For I think - It seems to me. Grotius thinks that this is to be taken ironically, as if he had said, "It seems then that God has designed that we, the apostles, should be subject to contempt and suffering; and be made poor and persecuted, while you are admitted to high honors and privileges." But probably this is to be taken as a serious declaration of Paul, designed to show their actual condition and trials, while others were permitted to live in enjoyment. Whatever might be their condition, Paul says that the condition of himself and his fellow-laborers was one of much contempt and suffering; and the inference seems to be, that they ought to doubt whether they were in a right state, or had any occasion for their self-congratulation, since they so little resembled those whom God had set forth.
Hath set forth - Has "showed" us; or placed us in public view.
The apostles last - Margin, or, "the last apostles" τοὺς ἀποστόλους ἐσχάτους tous apostolous eschatous. Grotius supposes that this means in the lowest condition; the humblest state; a condition like that of beasts. So Tertullian renders it. And this interpretation is the correct one if the passage be ironical. But Paul may mean to refer to the custom of bringing forth those in the amphitheater at the conclusion of the spectacles who were to fight with other men, and who had no chance of escape. These inhuman games abounded everywhere; and an allusion to them would be well understood, and is indeed often made by Paul; compare Co1 9:26; Ti1 6:12; Ti2 4:7; see Seneca Epis. chapter 7. This interpretation receives support from the words which are used here, "God hath exhibited," "spectacle," or "theater," which are all applicable to such an exhibition. Calvin, Locke, and others, however, suppose that Paul refers to the fact that he was the last of the apostles; but this interpretation does not suit the connection of the passage.
As it were - (ὡς hō s). Intimating the certainty of death.
Appointed unto death - ἐπιθανατίους epithanatious. Devoted to death. The word occurs no where else in the New Testament. It denotes the certainty of death, or the fact of being destined to death; and implies that such were their continued conflicts, trials, persecutions, that it was morally certain that they would terminate in their death, and only when they died, as the last gladiators on the stage were destined to contend until they should die. This is a very strong expression; and denotes the continuance, the constancy, and the intensity of their sufferings in the cause of Christ.
We are made a spectacle - Margin, "theater" θέατρον theatron. The theater, or amphitheater of the ancients was composed of an arena, or level floor, on which the combatants fought, and which was surrounded by circular seats rising above one another to a great height, and capable of containing many thousands of spectators. Paul represents himself as on this arena or stage, contending with foes, and destined to death. Around him and above him are an immense host of human beings and angels, looking on at the conflict, and awaiting the issue. He is not alone or unobserved. He is made public; and the universe gazes on the struggle. Angels and human beings denote the universe, as gazing upon the conflicts and struggles of the apostles. It is a vain inquiry here, whether he means good or bad angels. The expression means that he was public in his trials, and that this was exhibited to the universe. The whole verse is designed to convey the idea that God had, for wise purposes, appointed them in the sight of the universe, to pains, and trials, and persecutions, and poverty, and want, which would terminate only in their death; see Heb 12:1, etc. What these trials were he specifies in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: I: Co1 15:30-32; Co2 1:8-10, Co2 4:8-12, Co2 6:9; Phi 1:29, Phi 1:30; Th1 3:3
us the apostles last, as: or, us the last apostles
as: Psa 44:22; Rom 8:36; Th1 5:9, Th1 5:10; Rev 6:9-11
we are: Heb 10:33, Heb 11:36
spectacle: Gr. theatre, Act 19:29, Act 19:31
and to men: Heb 1:14; Rev 7:11-14, Rev 17:6, Rev 17:7
Geneva 1599
For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a (g) spectacle unto the world, and to angels, and to men.
(g) He that thinks that Paul and the pope are alike, who lyingly boasts that he is his successor, let him compare the delicacies of the popish court with Paul's state as we see it here.
John Gill
For I think that God hath set forth us the apostles last,.... Meaning either in time, in respect to the prophets and patriarchs under the former dispensation; and to the apostles, who were sent forth by Christ when on earth; when he, and Barnabas, and others, had received their mission since his ascension; or in state and condition, who though they were set in the first place in the church, yet were the least in the esteem of men; and were treated as the most mean, vile, and abject of creatures; were set or showed forth to public view, and made a gazing stock by reproaches and afflictions. And
as it were appointed to death; were continually exposed unto it; were in death oft, always carrying about with them the dying of the Lord Jesus; and were all the day long killed for his sake; all which the apostle not only thought, but believed, were not casual things, fortuitous events, but the determinations and appointments of God; and were brought about in his wise providence to answer some valuable ends, which made him the more easy under them, and reconciled unto them.
For we are made a spectacle unto the world, and to angels, and to men. The word translated "spectacle" signifies a "theatre"; and the allusion is to the Roman theatres, in which various exercises were performed, for the gratification of the numerous spectators, who were placed around in a proper distance to behold; and not so much to the gladiators who fought, in such places, for the diversion of the multitude, as to those unhappy persons who were cast to the wild beasts, let loose upon them to devour them; which horrid barbarities were beheld by the surrounding company with great pleasure and satisfaction; and such a spectacle were the apostles in their sufferings and persecutions to the "whole" world, distinguished into "angels" and "men". By "angels" may be meant the devils, who stirred up the princes of this world against the apostles, to persecute and afflict them; than which nothing was a greater pleasure to these envious and malicious spirits: though good angels may be also included, as witnesses of the faith, courage, and constancy of the saints, and as comforters of them in all their tribulations; but evil angels seem chiefly designed: and by "men" are meant wicked men, who are as much pleased to behold the barbarities and butcheries committed upon the people of God, as the Romans in their theatres were to see the tragical scenes that were acted there.
John Wesley
God hath set forth us last, as appointed to death - Alluding to the Roman custom of bringing forth those persons last on the stage, either to fight with each other, or with wild beasts, who were devoted to death; so that, if they escaped one day, they were brought out again and again, till they were killed.
Robert Jamieson, A. R. Fausset and David Brown
For--assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former.
I think--The Corinthians (1Cor 3:18) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored (4Kings 1:10; 4Kings 5:9; 4Kings 8:9, 4Kings 8:12).
set forth--as a spectacle or gazing-stock.
us the apostles--Paul includes Apollos with the apostles, in the broader sense of the word; so Rom 16:7; 2Cor 8:23 (Greek for "messengers," apostles).
as it were appointed to death--as criminals condemned to die.
made a spectacle--literally, "a theatrical spectacle." So the Greek in Heb 10:33, "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare TERTULLIAN [On Modesty, 14]).
the world--to the whole world, including "both angels and men"; "the whole family in heaven and earth" (Eph 3:15). As Jesus was "seen of angels" (Ti1 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Eph 3:10; 1Pet 1:12). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [CHRYSOSTOM]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially (1Cor 1:27-28), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. ESTIUS makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Eph 3:10; 1Pet 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.
4:104:10: Մեք յիմա՛րք վասն Քրիստոսի, եւ դուք իմաստո՛ւնք ՚ի Քրիստոս. մեք տկարք՝ եւ դուք հզօ՛րք. դուք փառաւորեալք՝ եւ մեք անա՛րգք[3684] [3684] Ոմանք. Անարգք։ (11) Մինչեւ ցայ՛՛։
10 Մենք՝ յիմարներ Քրիստոսի պատճառով, եւ դուք՝ իմաստուններ Քրիստոսով. մենք՝ թոյլեր, եւ դուք՝ հզօրներ. դուք՝ փառաւորուածներ, եւ մենք՝ անարգներ:
10 Մենք յիմարներ ենք Քրիստոսին համար։ Իսկ դուք իմաստուններ՝ Քրիստոսով։ Մենք՝ տկար, դուք՝ զօրաւոր։ Դուք՝ փառաւորեալ, իսկ մենք՝ անարգեալ։
Մեք յիմարք վասն Քրիստոսի, եւ դուք իմաստունք ի Քրիստոս. մեք տկարք` եւ դուք հզօրք. դուք փառաւորեալք` եւ մեք անարգք:

4:10: Մեք յիմա՛րք վասն Քրիստոսի, եւ դուք իմաստո՛ւնք ՚ի Քրիստոս. մեք տկարք՝ եւ դուք հզօ՛րք. դուք փառաւորեալք՝ եւ մեք անա՛րգք[3684]
[3684] Ոմանք. Անարգք։ (11) Մինչեւ ցայ՛՛։
10 Մենք՝ յիմարներ Քրիստոսի պատճառով, եւ դուք՝ իմաստուններ Քրիստոսով. մենք՝ թոյլեր, եւ դուք՝ հզօրներ. դուք՝ փառաւորուածներ, եւ մենք՝ անարգներ:
10 Մենք յիմարներ ենք Քրիստոսին համար։ Իսկ դուք իմաստուններ՝ Քրիստոսով։ Մենք՝ տկար, դուք՝ զօրաւոր։ Դուք՝ փառաւորեալ, իսկ մենք՝ անարգեալ։
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4:1010: Мы безумны Христа ради, а вы мудры во Христе; мы немощны, а вы крепки; вы в славе, а мы в бесчестии.
4:10  ἡμεῖς μωροὶ διὰ χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν χριστῶ· ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί· ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι.
4:10. ἡμεῖς (We) μωροὶ ( dulled ) διὰ (through) Χριστόν, (to-Anointed,"ὑμεῖς (ye) δὲ (moreover) φρόνιμοι ( center-belonged-to ) ἐν (we) Χριστῷ : ( un-vigored ) ἡμεῖς (in) ἀσθενεῖς, (unto-Anointed,"ὑμεῖς (ye) δὲ (morevoer) ἰσχυροί : ( force-held ) ὑμεῖς (ye) ἔνδοξοι , ( reckoned-in ,"ἡμεῖς (we) δὲ (moreover) ἄτιμοι . ( un-valued )
4:10. nos stulti propter Christum vos autem prudentes in Christo nos infirmi vos autem fortes vos nobiles nos autem ignobilesWe are fools for Christs sake, but you are wise in Christ: we are weak, but you are strong: you are honourable, but we without honour.
10. We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye have glory, but we have dishonour.
4:10. So we are fools because of Christ, but you are discerning in Christ? We are weak, but you are strong? You are noble, but we are ignoble?
4:10. We [are] fools for Christ’s sake, but ye [are] wise in Christ; we [are] weak, but ye [are] strong; ye [are] honourable, but we [are] despised.
We [are] fools for Christ' s sake, but ye [are] wise in Christ; we [are] weak, but ye [are] strong; ye [are] honourable, but we [are] despised:

10: Мы безумны Христа ради, а вы мудры во Христе; мы немощны, а вы крепки; вы в славе, а мы в бесчестии.
4:10  ἡμεῖς μωροὶ διὰ χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν χριστῶ· ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί· ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι.
4:10. nos stulti propter Christum vos autem prudentes in Christo nos infirmi vos autem fortes vos nobiles nos autem ignobiles
We are fools for Christs sake, but you are wise in Christ: we are weak, but you are strong: you are honourable, but we without honour.
4:10. So we are fools because of Christ, but you are discerning in Christ? We are weak, but you are strong? You are noble, but we are ignoble?
4:10. We [are] fools for Christ’s sake, but ye [are] wise in Christ; we [are] weak, but ye [are] strong; ye [are] honourable, but we [are] despised.
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Adam Clarke: Commentary on the Bible - 1831
4:10: We are fools for Christ's sake - Here he still carries on the allusion to the public spectacles among the Romans, where they were accustomed to hiss, hoot, mock, and variously insult the poor victims. To this Philo alludes, in his embassy to Caius, speaking of the treatment which the Jews received at Rome: ὡσπερ γαρ εν θεατρῳ κλωσμοσυριττοντων, καταμωκωμενων, αμετραχλευαζοντων· "For, as if exhibited upon a theater, we are hissed, most outrageously hooted, and insulted beyond all bounds." Thus, says the apostle, we are fools on Christ's account; we walk in a conformity to his will, and we bear his cross: and did we walk according to the course of this world, or according to the man-pleasing conduct of some among you, we should have no such cross to bear.
Ye are wise in Christ - Surely all these expressions are meant ironically; the apostles were neither fools, nor weak, nor contemptible; nor were the Corinthians, morally speaking, wise, and strong, and honorable. Change the persons, and then the epithets will perfectly apply.
Albert Barnes: Notes on the Bible - 1834
4:10: We are fools - This is evidently ironical. "We are doubtless foolish people, but ye are wise in Christ. We, Paul, Apollos, and Barnabas, have no claims to the character of wise men - we are to be regarded as fools, unworthy of confidence, and unfit to instruct; but you are full of wisdom."
For Christ's sake - διὰ Χριστὸν dia Christon. On account of Christ; or in reference to his cause, or in regard to the doctrines of the Christian religion.
But ye are wise in Christ - The phrase "in Christ," does not differ in signification materially from the one above; "for Christ's sake." This is wholly ironical, and is exceedingly pungent. "You, Corinthians, boast of your wisdom and prudence. You are to be esteemed very wise. You are unwilling to submit to be esteemed fools. You are proud of your attainments. We, in the meantime, who are apostles, and who have founded your church, are to be regarded as fools, and as unworthy of public confidence and esteem." The whole design of this irony is to show the folly of their boasted wisdom. That they only should be wise and prudent, and the apostles fools, was in the highest degree absurd; and this absurdity the apostle puts in a strong light by his irony.
We are weak - We are timid and feeble, but you are daring, bold and fearless. This is irony. The very Rev_erse was probably true. Paul was bold, daring, fearless in declaring the truth, whatever opposition it might encounter; and probably many of them were timid and time-serving, and endeavoring to avoid persecution, and to accommodate themselves to the prejudices and opinions of those who were wise in their own sight; the prejudices and opinions of the world.
Ye are honourable - Deserving of honor and obtaining it. Still ironical. You are to be esteemed as worthy of praise.
We are despised - ἄτιμοι atimoi. Not only actually contemned, but worthy to be so. This was irony also. And the design was to show them how foolish was their self-confidence and self-flattery, and their attempt to exalt themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: are fools: Co1 1:1-3, Co1 1:18-20, Co1 1:26-28, Co1 2:3, Co1 2:14, Co1 3:18; Kg2 9:11; Hos 9:7; Act 17:18, Act 17:32; Act 26:24
for: Mat 5:11, Mat 10:22-25, Mat 24:9; Luk 6:22; Act 9:16; Pe1 4:14
are wise: Co1 4:8, Co1 10:14, Co1 10:15; Jer 8:8, Jer 8:9
we are weak: Co1 2:3; Co2 10:10, Co2 11:29, Co2 12:9, Co2 12:10, Co2 13:3, Co2 13:4, Co2 13:9
but ye: Co1 3:2, Co1 10:12
but we: Pro 11:12; Isa 53:3; Luk 10:16, Luk 18:9; Th1 4:8
John Gill
We are fools for Christ's sake,.... They were so in the esteem of men, for their close attach merit to a crucified Christ; and for preaching the doctrine of salvation by him; and for enduring so much reproach, affliction, and persecution, for his sake and the Gospel's:
but ye are wise in Christ. This is ironically said; for his meaning is not that they were truly wise in Christ, in the knowledge and faith of him, in preaching his Gospel, or professing his name; but they were so in their own eyes, and made use of much worldly wisdom and carnal policy in their profession of religion. Their ministers took care to preach, and they to profess Christ, in such a manner as to retain the favour of the world, and to escape reproach and persecution.
We are weak; in your account; our bodily presence is weak, and speech contemptible; we are men of mean capacities and abilities; nor are we able to express ourselves in that strong and masculine way, with those masterly strokes of eloquence and oratory your ministers do; or we are pressed down with infirmities, and afflictions, and persecutions.
But ye are strong; your ministers are men of great parts, strong voice, masculine language, and powerful oratory; and you abound in outward prosperity, and are free from persecution for the cross of Christ.
Ye are honourable; high in the favour and esteem of men for your wisdom and learning, your riches and wealth, power and grandeur.
But we are despised; are in dishonour and disgrace, for the mean appearance we make, the Gospel we preach, and the cross we bear.
John Wesley
We are fools, in the account of the world, for Christ's sake, but ye are wise in Christ - Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think you so too. We are weak - In presence, in infirmities, in sufferings. But ye are strong - In just opposite circumstances.
Robert Jamieson, A. R. Fausset and David Brown
Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied.
fools-- (1Cor 1:21; 1Cor 3:18; compare Acts 17:18; Acts 26:24).
for Christ's sake . . . in Christ--Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, 1Cor 3:18).
we . . . weak . . . ye . . . strong-- (1Cor 2:3; 2Cor 13:9).
we . . . despised-- (2Cor 10:10) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation . . . in my flesh" (Gal 4:14).
4:114:11: մինչեւ ցայսօր ժամանակի. եւ քաղցեաք, եւ ծարաւեցաք, եւ մերկ գնացաք, եւ կռփահարեցաք, եւ անհանգի՛ստ եղեաք[3685]. [3685] Ոսկան. Եւ քաղցեցաք։ Յօրինակին պակասէր. Գնացաք, եւ կռփահարեցաք։
11 Մինչեւ այսօր ե՛ւ քաղցած մնացինք, ե՛ւ ծարաւեցինք, ե՛ւ մնացինք մերկ, ե՛ւ բռնցքահարուեցինք, ե՛ւ մնացինք անկայան.
11 Մինչեւ այսօր կ’անօթենանք ալ, կը ծարաւինք ալ, մերկ ալ կը մնանք, կը ծեծուինք ալ, աստանդական ալ կը պտըտինք
Մինչեւ ցայսօր ժամանակի ե՛ւ քաղցեաք ե՛ւ ծարաւեցաք ե՛ւ մերկ գնացաք ե՛ւ կռփահարեցաք ե՛ւ անհանգիստ եղեաք:

4:11: մինչեւ ցայսօր ժամանակի. եւ քաղցեաք, եւ ծարաւեցաք, եւ մերկ գնացաք, եւ կռփահարեցաք, եւ անհանգի՛ստ եղեաք[3685].
[3685] Ոսկան. Եւ քաղցեցաք։ Յօրինակին պակասէր. Գնացաք, եւ կռփահարեցաք։
11 Մինչեւ այսօր ե՛ւ քաղցած մնացինք, ե՛ւ ծարաւեցինք, ե՛ւ մնացինք մերկ, ե՛ւ բռնցքահարուեցինք, ե՛ւ մնացինք անկայան.
11 Մինչեւ այսօր կ’անօթենանք ալ, կը ծարաւինք ալ, մերկ ալ կը մնանք, կը ծեծուինք ալ, աստանդական ալ կը պտըտինք
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Даже доныне терпим голод и жажду, и наготу и побои, и скитаемся,
4:11  ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν
4:11. ἄχρι (Unto-whilst) τῆς (of-the-one) ἄρτι (unto-adjusted) ὥρας (of-an-hour) καὶ (and) πεινῶμεν (we-hunger-unto) καὶ (and) διψῶμεν (we-thirst-unto) καὶ (and) γυμνιτεύομεν (we-strip-of) καὶ (and) κολαφιζόμεθα (we-be-pelted-to) καὶ (and) ἀστατοῦμεν (we-un-stand-unto,"
4:11. usque in hanc horam et esurimus et sitimus et nudi sumus et colaphis caedimur et instabiles sumusEven unto this hour we both hunger and thirst and are naked and are buffeted and have no fixed abode.
11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place;
4:11. Even to this very hour, we hunger and thirst, and we are naked and repeatedly beaten, and we are unsteady.
4:11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;
Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace:

11: Даже доныне терпим голод и жажду, и наготу и побои, и скитаемся,
4:11  ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν
4:11. usque in hanc horam et esurimus et sitimus et nudi sumus et colaphis caedimur et instabiles sumus
Even unto this hour we both hunger and thirst and are naked and are buffeted and have no fixed abode.
4:11. Even to this very hour, we hunger and thirst, and we are naked and repeatedly beaten, and we are unsteady.
4:11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Ап. изображает контраст между бедственным положением апостолов и мнимым прославлением коринфских христиан. - Мы безумны, т. е. не боимся явиться безумцами в глазах коринфян, проповедуя распятого Христа, тогда как другие сумели заслужить титул мудрых, возвещая о Христе по обычаю философов. - Мы немощны - см. II:1-5. - Вы же крепки, т. е. вас не тревожат никакие сомнения, как будто все, что вы делаете, всегда хорошо! - Хулят нас, мы молим, т. е. убеждаем по справедливости обсудить наше поведение.
Adam Clarke: Commentary on the Bible - 1831
4:11: We both hunger and thirst, etc. - Who would then have been an apostle of Christ, even with all its spiritual honors and glories, who had not a soul filled with love both to God and man, and the fullest conviction of the reality of the doctrine he preached, and of that spiritual world in which alone he could expect rest? See the Introduction, Section 6.
Have no certain dwelling place - We are mere itinerant preachers, and when we set out in the morning know not where, or whether we shall or not, get a night's lodging.
Albert Barnes: Notes on the Bible - 1834
4:11: Even unto this present hour - Paul here drops the irony, and begins a serious recapitulation of his actual sufferings and trials. The phrase used here "unto this present hour" denotes that these things had been incessant through all their ministry. They were not merely at the commencement of their work, but they had continued and attended them everywhere. And even then they were experiencing the same thing. These privations and trials were still continued, and were to be regarded as a part of the apostolic condition.
We both hunger and thirst - The apostles, like their master, were poor, and in traveling about from place to place, it often happened that they scarcely found entertainment of the plainest kind, or had money to purchase it. It is no dishonor to be poor, and especially if that poverty is produced by doing good to others. Paul might have been rich, but he chose to be poor for the sake of the gospel. To enjoy the luxury of doing good to others, we ought to be willing to be hungry and thirsty, and to be deprived of our ordinary enjoyments.
And are naked - In traveling; our clothes become old and worn out, and we have no friends to replace them, and no money to purchase new. It is no discredit to be clad in mean raiment, if that is produced by self-denying toils in behalf of others. There is no, honor in gorgeous apparel; but there is real honor in voluntary poverty and want, when produced in the cause of benevolence. Paul was not ashamed to travel, to preach, and to appear before princes and kings, in a soiled and worn-out garment, for it was worn out in the service of his Master, and Divine Providence had arranged the circumstances of his life. But how many a minister now would he ashamed to appear in such clothing! How many professed Christians are ashamed to go to the house of God because they cannot dress well, or be in the fashion, or outshine their neighbors! If an apostle was willing to be meanly clad in delivering the message of God, then assuredly we should be willing to preach, or to worship him in such clothing as he provides. We may add here, what a sublime spectacle was here; and what a glorious triumph of the truth. Here was Paul with an impediment in his speech; with a personage small and mean rather than graceful; and in a mean and tattered dress; and often in chains, yet delivering truth before which kings trembled, and which produced everywhere a deep impression on the human mind. Such was the power of the gospel then! And such triumph did the truth then have over men. See Doddridge.
And are buffeted - Struck with the hand; see the note at Mat 26:67. Probably it is used here to denote harsh and injurious treatment in general; compare Co2 12:7.
And have no certain dwelling-place - No fixed or permanent home. They wandered to distant lands; threw themselves on the hospitality of strangers, and even of the enemies of the gospel; when driven from one place they went to another; and thus they led a wandering, uncertain life, amidst strangers and foes. They who know what are the comforts of home; who are surrounded by beloved families; who have a peaceful and happy fireside; and who enjoy the blessings of domestic tranquility, may be able to appreciate the trials to which the apostles were subjected. All this was for the sake of the gospel; all to purchase the blessings which we so richly enjoy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: unto: Co1 9:4; Co2 4:8, Co2 6:4, Co2 6:5, Co2 11:26, Co2 11:27; Phi 4:12
and are naked: Job 22:6; Rom 8:35
and are buffeted: Act 14:19, Act 16:23, Act 23:2; Co2 11:23-25; Ti2 3:11
and have: Mat 8:20
John Gill
Even unto this present hour,.... What is about to be related was not what befell the apostles now and then, and a great while ago; but what for a considerable time, and unto the present time, was more or less the common constant series and course of life they were inured to:
we both hunger, and thirst, and are naked; wanted the common necessaries of life, food to eat, and raiment to put on, and gold and silver to purchase any with; which might be, when, as it was sometimes their case, they were in desert places, or on the seas; or when they fell among thieves; or had given all away, as they sometimes did, for the relief of others; or when they were not, as sometimes, taken notice of, and provided for, where they ministered, as they ought to have been.
And are buffeted; not only by Satan, as the apostle was, but by men; scourged, whipped, and beaten by them; scourged in the synagogues by the Jews with forty stripes save one; and beaten with rods by the Romans, and other Gentiles.
And have no certain dwelling place; were in an unsettled state, always moving from one place to another, and had no place they could call their own; like their Lord and master, who had not where to lay his head; and like some of the Old Testament saints, who wandered about in sheep skins and goat skins, in deserts, and in mountains, in dens and caves of the earth.
John Wesley
And are naked - Who can imagine a more glorious triumph of the truth, than that which is gained in these circumstances when St. Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered, dress before persons of the highest distinction, and yet commanded such attention. and made such deep impressions upon them!
Robert Jamieson, A. R. Fausset and David Brown
(2Cor 11:23-27).
naked--that is, insufficiently clad (Rom 8:35).
buffeted--as a slave (1Pet 2:20), the reverse of the state of the Corinthians, "reigning as kings" (Acts 23:2). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (Mt 26:67).
4:124:12: եւ աշխատեցա՛ք ձեռօք մերովք. բամբասէին զմեզ՝ օրհնեաք. հալածէին՝ յա՛նձն առնուեաք[3686]. [3686] Ոմանք. Յանձն առնուաք. եւ ոմանք. առնէաք։
12 եւ չարաչար աշխատեցինք մեր ձեռքերով. նախատում էին մեզ՝ օրհնում էինք, հալածում էին՝ դիմանում էինք,
12 Եւ մեր ձեռքերով կ’աշխատինք. երբ մեզ նախատեն՝ կ’օրհնենք. երբ կը հալածեն՝ կը համբերենք.
եւ աշխատեցաք ձեռօք մերովք. բամբասէին զմեզ, օրհնէաք. հալածէին, յանձն առնուաք:

4:12: եւ աշխատեցա՛ք ձեռօք մերովք. բամբասէին զմեզ՝ օրհնեաք. հալածէին՝ յա՛նձն առնուեաք[3686].
[3686] Ոմանք. Յանձն առնուաք. եւ ոմանք. առնէաք։
12 եւ չարաչար աշխատեցինք մեր ձեռքերով. նախատում էին մեզ՝ օրհնում էինք, հալածում էին՝ դիմանում էինք,
12 Եւ մեր ձեռքերով կ’աշխատինք. երբ մեզ նախատեն՝ կ’օրհնենք. երբ կը հալածեն՝ կը համբերենք.
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: и трудимся, работая своими руками. Злословят нас, мы благословляем; гонят нас, мы терпим;
4:12  καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα,
4:12. καὶ (and) κοπιῶμεν (we-fell-belong-unto) ἐργαζόμενοι ( working-to ) ταῖς (unto-the-ones) ἰδίαις ( unto-private-belonged ) χερσίν: (unto-hands) λοιδορούμενοι ( being-reviled-unto ) εὐλογοῦμεν, (we-goodly-forthee-unto," διωκόμενοι ( being-pursued ) ἀνεχόμεθα , ( we-hold-up )
4:12. et laboramus operantes manibus nostris maledicimur et benedicimus persecutionem patimur et sustinemusAnd we labour, working with our own hands. We are reviled: and we bless. We are persecuted: and we suffer it.
12. and we toil, working with our own hands: being reviled, we bless; being persecuted, we endure;
4:12. And we labor, working with our own hands. We are slandered, and so we bless. We suffer and endure persecution.
4:12. And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:
And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:

12: и трудимся, работая своими руками. Злословят нас, мы благословляем; гонят нас, мы терпим;
4:12  καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα,
4:12. et laboramus operantes manibus nostris maledicimur et benedicimus persecutionem patimur et sustinemus
And we labour, working with our own hands. We are reviled: and we bless. We are persecuted: and we suffer it.
4:12. And we labor, working with our own hands. We are slandered, and so we bless. We suffer and endure persecution.
4:12. And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:12: Working with our own hands - They were obliged to labor in order to supply themselves with the necessaries of life while preaching the Gospel to others. This, no doubt, was the case in every place were no Church had been as yet formed: afterwards, the people of God supplied their ministers, according to their power, with food and raiment.
Being reviled, we bless, etc. - What a most amiable picture does this exhibit of the power of the grace of Christ! Man is naturally a proud creature, and his pride prompts him always to avenge himself in whatever manner he can, and repay insult with insult. It is only the grace of Christ that can make a man patient in bearing injuries, and render blessing for cursing, beneficence for malevolence, etc. The apostles suffered an indignities for Christ's sake; for it was on his account that they were exposed to persecutions, etc.
Albert Barnes: Notes on the Bible - 1834
4:12: And labour ... - This Paul often did. See the note at Act 18:3; compare Act 20:34; Th1 2:9. Th2 3:8.
Being Rev_iled - That they were often Rev_iled or reproached, their history everywhere shows. See the Acts of the Apostles. They were Rev_iled or ridiculed as Jews by the Gentiles; and jeered by all as "Nazarenes," and as deluded followers of Jesus; as the victims of a foolish superstition and enthusiasm.
We bless - We return good for evil. In this they followed the explicit direction of the Saviour; see the note at Mat 5:44. The main idea in these passages is, that they were Rev_iled, were persecuted, etc. The other clauses, "we bless," "we suffer it," etc. seem to be thrown in "by the way" to show how they bore this ill treatment. As if he had said "we are Rev_iled; and what is more, we bear it patiently, and return good for evil." At the same time, that he was recounting his trials, he was, therefore, incidentally instructing them in the nature of the gospel, and showing how their sufferings were to be borne; and how to illustrate the excellency of the Christian doctrine.
Being persecuted - See the note at Mat 5:11.
We suffer it - We sustain it; we do not Rev_enge it; we abstain from resenting or resisting it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: labour: Co1 9:6; Act 18:3, Act 20:34; Th1 2:9; Th2 3:8; Ti1 4:10
being Rev_iled: Mat 5:44; Luk 6:28, Luk 23:34; Act 7:60; Rom 12:14, Rom 12:20; Pe1 2:23, Pe1 3:9; Jde 1:9
being persecuted: Mat 5:11; Pe1 3:14, Pe1 4:12-14, Pe1 4:19
John Gill
And labour, working with our own hands,.... As the apostle did at Corinth, Acts 18:3 and elsewhere; partly to minister to his own necessities, and those of others; and partly that he might not be burdensome to the churches; and also to set an example of diligence and industry to others; though he had a right and power to claim a maintenance of those to whom he ministered.
Being reviled, we bless; as Christ commanded, Mt 5:44 and the apostle himself directed and exhorted to, Rom 12:14
being persecuted, we suffer it; that is, patiently; neither resisting our persecutors, nor murmuring and repining at our unhappy circumstances; but taking all in good part, as what is the will of God, and will make for his glory.
John Wesley
We bless - suffer it - intreat - We do not return revilings, persecution, defamation; nothing but blessing.
Robert Jamieson, A. R. Fausset and David Brown
working with our own hands--namely, "even unto this present hour" (1Cor 4:11). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Acts 18:3, Acts 18:19). But in his address to the Ephesian elders at Miletus (Acts 20:34), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.
4:134:13: հայհոյէին՝ աղաչէա՛ք, իբրեւ առակ նշաւակի եղեաք ամենայն աշխարհի. ամենեցո՛ւն փարելի լինել մինչեւ ցայժմ[3687]։ [3687] Ոմանք. Եւ ամենեցուն փարելի։
13 հայհոյում էին՝ աղօթում էինք. առակ-նշաւակ եղանք ամբողջ աշխարհին, ջնջոց՝ բոլորի համար մինչեւ այժմ:
13 Երբ գէշ խօսին՝ կ’աղաչենք։ Իբրեւ աշխարհի աղտեղութիւնը՝ ամենէն անարգը եղանք մինչեւ հիմա։
հայհոյէին, աղաչէաք. իբրեւ առակ նշաւակի եղեաք [20]ամենայն աշխարհի, ամենեցուն փարելի լինել մինչեւ ցայժմ:

4:13: հայհոյէին՝ աղաչէա՛ք, իբրեւ առակ նշաւակի եղեաք ամենայն աշխարհի. ամենեցո՛ւն փարելի լինել մինչեւ ցայժմ[3687]։
[3687] Ոմանք. Եւ ամենեցուն փարելի։
13 հայհոյում էին՝ աղօթում էինք. առակ-նշաւակ եղանք ամբողջ աշխարհին, ջնջոց՝ բոլորի համար մինչեւ այժմ:
13 Երբ գէշ խօսին՝ կ’աղաչենք։ Իբրեւ աշխարհի աղտեղութիւնը՝ ամենէն անարգը եղանք մինչեւ հիմա։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: хулят нас, мы молим; мы как сор для мира, [как] прах, всеми [попираемый] доныне.
4:13  δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα, ἕως ἄρτι.
4:13. δυσφημούμενοι ( Being-onerously-declared-unto ) παρακαλοῦμεν: (we-call-beside-unto,"ὡς (as) περικαθάρματα (cleansings-about-to) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐγενήθημεν, (we-were-became," πάντων ( of-all ) περίψημα, (a-wiping-about-to) ἕως (unto-if-which) ἄρτι. (unto-adjusted)
4:13. blasphemamur et obsecramus tamquam purgamenta huius mundi facti sumus omnium peripsima usque adhucWe are blasphemed: and we entreat. We are made as the refuse of this world, the offscouring of all, even until now.
13. being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, even until now.
4:13. We are cursed, and so we pray. We have become like the refuse of this world, like the reside of everything, even until now.
4:13. Being defamed, we intreat: we are made as the filth of the world, [and are] the offscouring of all things unto this day.
Being defamed, we intreat: we are made as the filth of the world, [and are] the offscouring of all things unto this day:

13: хулят нас, мы молим; мы как сор для мира, [как] прах, всеми [попираемый] доныне.
4:13  δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα, ἕως ἄρτι.
4:13. blasphemamur et obsecramus tamquam purgamenta huius mundi facti sumus omnium peripsima usque adhuc
We are blasphemed: and we entreat. We are made as the refuse of this world, the offscouring of all, even until now.
4:13. We are cursed, and so we pray. We have become like the refuse of this world, like the reside of everything, even until now.
4:13. Being defamed, we intreat: we are made as the filth of the world, [and are] the offscouring of all things unto this day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: Being defamed - Βλασφημουμενοι, Being blasphemed. I have already remarked that βλασφημειν signifies to speak injuriously, and may have reference either to God or to man. God is blasphemed when his attributes, doctrines, providence, or grace, are treated contemptuously, or any thing said of him that is contrary to his holiness, justice, goodness, or truth. Man is blasphemed when any thing injurious is spoken of his person, character, conduct, etc. Blaspheming against men is any thing by which they are injured in their persons, characters, or property.
We are made as the filth of the earth - the offscouring of all things - The Greek word which we render filth, is περικαθαρματα, a purgation, or lustrative sacrifice; that which we translate offscouring is περιψημα, a redemption sacrifice. To understand the full force of these words, as applied by the apostle in this place, we must observe that he alludes to certain customs among the heathens, who, in the time of some public calamity, chose out some unhappy men of the most abject and despicable character to be a public expiation for them; these they maintained a whole year at the public expense; and then they led them out, crowned with flowers, as was customary in sacrifices; and, having heaped all the curses of the country upon their heads, and whipped them seven times, they burned them alive, and afterwards their ashes were thrown into the sea, while the people said these words: περιψημαἡμων γινου, be thou our propitiation. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune, the people saying the words as before. Hence Origen says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles - περικαθαρματα του κοσμου, παντων περιψημα, the lustration of the world, and the peculiar sacrifice for all men. The apostle, therefore, means that he and his fellows were treated like those wretched beings who were judged to be fit for nothing but to be expiatory victims to the infernal gods, for the safety and redemption of others. Our words filth and offscouring, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby, and Parkhurst.
Albert Barnes: Notes on the Bible - 1834
4:13: Being defamed - Greek, Blasphemed, that is, spoken of and to, in a harsh, abusive, and reproachful manner. The original and proper meaning of the word is to speak in a reproachful manner of anyone, whether of God or man. It is usually applied to God, but it may also be used of people.
We entreat - Either God in their behalf, praying him to forgive them, or we entreat them to turn from their sins, and become converted to God. Probably the latter is the sense. They besought them to examine more candidly their claims instead of Rev_iling them; and to save their souls by embracing the gospel instead of destroying them by rejecting it with contempt and scorn.
We are made - We became; we are so regarded or esteemed. The word here does not imply that there was any positive agency in making them such, but simply that they were in fact so regarded.
As the filth of the earth - It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word "filth" περικαθάρματα perikatharmata occurs nowhere else in the New Testament. It properly denotes filth, or that which is collected by sweeping a house, or that which is collected and cast away by purifying or cleansing anything; hence, any vile, worthless, and contemptible object. Among the Greeks the word was used to denote the victims which were offered to expiate crimes, and particularly men of ignoble rank, and of a worthless and wicked character, who were kept to be offered to the gods in a time of pestilence, to appease their anger, and to purify the nation. Bretschneider and Schleusner. Hence, it was applied by them to people of the most vile, abject, and worthless character. But it is not certain that Paul had any reference to that sense of the word. The whole force of the expression may be met by the supposition that he uses it in the sense of that filth or dirt which is collected by the process of cleansing or scouring anything, as being vile, contemptible, worthless. So the apostles were regarded. And by the use of the word "world" here, he meant to say that they were regarded as the most vile and worthless men which the whole world could furnish; not only the refuse of Judea, but of all the nations of the earth. As if he had said "more vile and worthless people could not be found on the face of the earth."
And are the off-scouring of all things - This word (περίψημα peripsē ma) occurs no where else in the New Testament. It does not differ materially from the word rendered "filth." It denotes that which is rubbed off by scouring or cleaning anything; and hence, anything vile or worthless; or a vile and worthless man. This term was also applied to vile and worthless people who were sacrificed or thrown into the sea as an expiatory offering, as it were to purify the people. Suidas remarks that; they said to such a man, "be then our περίψημα peripsē ma," our redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.
Unto this day - Continually. We have been constantly so regarded. See Co1 4:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: Lam 3:45; Act 22:22
Geneva 1599
Being defamed, we intreat: we are made as the (h) filth of the world, [and are] the offscouring of all things unto this day.
(h) Such as is gathered together by sweeping.
John Gill
Being defamed, we entreat,.... Being blasphemed, as the word signifies, being evil spoken of, our good name taken away, and characters hurt; we entreat or pray to God for them, that he would convince them of their evil, give them repentance unto life, and remission of their sins, according to Christ's direction, Mt 5:44 and in imitation of his example, Lk 23:34 or we entreat them; so the Syriac version reads it, , "we beseech them": not to blaspheme and speak evil of us, since it will be to their own hurt; we give them smooth words, and soft language, not rendering railing for railing, or reviling for reviling:
we are made as the filth of the world, and the offscouring of all things unto this day; referring, as some think, to Lam 3:45 or to the lustrations and expiations among the Heathens, who when any calamity was upon them, particularly a plague among them, used to take one of the refuse of the people, and sacrifice him by way of expiation; or any living creature, as a sheep which with imprecations they cast into a river, or into the sea, fancying it carried away all the contagion along with it; hence, by way of reproach, such that were under disgrace, and were ejected, and exiled, were called "purgations"; the refuse of the people, by which the rest were purged (u) or the reference is to any dirt, or filth in common, swept out of houses, and trodden under foot; and so expresses the mean and abject condition of the apostles, and with what disdain and contempt they were treated in the world: all which shows that they were far from reigning as kings; and whilst this was their case, who were at the head of the interest of Christ, it must be a vain conceit of the Corinthians, that they reigned as kings without them.
(u) Vid. Turnebi Adversaria, l. 19. c. 22. & 26. 7. & 27. 16.
John Wesley
We are made as the filth of the world, and offscouring of all things - Such were those poor wretches among the heathens, who were taken from the dregs of the people, to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars; and when the ashes of those unhappy men were thrown into the sea, these very names were given them in the ceremony.
Robert Jamieson, A. R. Fausset and David Brown
defamed, we entreat--namely, God for our defamers, as Christ enjoined (Mt 5:10, Mt 5:44) [GROTIUS]. We reply gently [ESTIUS].
filth--"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning.
of all things--not of the "World" only.
4:144:14: Ո՛չ եթէ յամօթ ինչ առնելով զձեզ՝ գրեմ զայս, այլ իբրեւ զորդի՛ս սիրելիս խրատեմ։
14 Ոչ թէ ձեզ ամօթով թողնելու համար եմ գրում այս, այլ խրատում եմ ձեզ իբրեւ սիրելի որդիներ:
14 Այս բաները կը գրեմ՝ ո՜չ թէ ձեզ ամչցնելու համար, հապա կը խրատեմ ձեզ սիրելի որդիներուս պէս։
Ոչ եթէ յամօթ ինչ առնելով զձեզ գրեմ զայս, այլ իբրեւ զորդիս սիրելիս խրատեմ:

4:14: Ո՛չ եթէ յամօթ ինչ առնելով զձեզ՝ գրեմ զայս, այլ իբրեւ զորդի՛ս սիրելիս խրատեմ։
14 Ոչ թէ ձեզ ամօթով թողնելու համար եմ գրում այս, այլ խրատում եմ ձեզ իբրեւ սիրելի որդիներ:
14 Այս բաները կը գրեմ՝ ո՜չ թէ ձեզ ամչցնելու համար, հապա կը խրատեմ ձեզ սիրելի որդիներուս պէս։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: Не к постыжению вашему пишу сие, но вразумляю вас, как возлюбленных детей моих.
4:14  οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶ[ν]·
4:14. Οὐκ (Not) ἐντρέπων (turning-in) ὑμᾶς (to-ye) γράφω (I-scribe) ταῦτα, (to-the-ones-these,"ἀλλ' (other) ὡς (as) τέκνα (to-producees) μου (of-me) ἀγαπητὰ ( to-excessed-off-unto ) νουθετῶν: (mind-placing-unto)
4:14. non ut confundam vos haec scribo sed ut filios meos carissimos moneoI write not these things to confound you: but I admonish you as my dearest children.
14. I write not these things to shame you, but to admonish you as my beloved children.
4:14. I am not writing these things in order to confound you, but in order to admonish you, as my dearest sons.
4:14. I write not these things to shame you, but as my beloved sons I warn [you].
I write not these things to shame you, but as my beloved sons I warn:

14: Не к постыжению вашему пишу сие, но вразумляю вас, как возлюбленных детей моих.
4:14  οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶ[ν]·
4:14. non ut confundam vos haec scribo sed ut filios meos carissimos moneo
I write not these things to confound you: but I admonish you as my dearest children.
4:14. I am not writing these things in order to confound you, but in order to admonish you, as my dearest sons.
4:14. I write not these things to shame you, but as my beloved sons I warn [you].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Не от злобы говорил с такою иронией Апостол, а из-за огорчения и для пользы самих коринфян. Он не хотел смирить или пристыдить их, но обратить их на истинный путь. Он имел и право на это, как их духовный отец.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Tenderness and Affection.A. D. 57.
14 I write not these things to shame you, but as my beloved sons I warn you. 15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. 16 Wherefore I beseech you, be ye followers of me.

Here Paul challenges their regard to him as their father. He tells them, 1. That what he had written was not for their reproach, but admonition; not with the gall of an enemy, but the bowels of a father (v. 14): I write not to shame you, but as my beloved children I warn you. Note, In reproving for sin, we should have a tender regard to the reputation, as well as the reformation, of the sinner. We should aim to distinguish between them and their sins, and take care not to discover any spite against them ourselves, nor expose them to contempt and reproach in the world. Reproofs that expose commonly do but exasperate, when those that kindly and affectionately warn are likely to reform. When the affections of a father mingle with the admonitions of a minister, it is to be hoped that they may at once melt and mend; but to lash like an enemy or executioner will provoke and render obstinate. To expose to open shame is but the way to render shameless. 2. He shows them upon what foundation he claimed paternal relation to them, and called them his sons. They might have other pedagogues or instructors, but he was their father; for in Christ Jesus he had begotten them by the gospel, v. 15. They were made Christians by his ministry. He had laid the foundation of a church among them. Others could only build upon it. Whatever other teachers they had, he was their spiritual father. He first brought them off from pagan idolatry to the faith of the gospel and the worship of the true and living God. He was the instrument of their new birth, and therefore claimed the relation of a father to them, and felt the bowels of a father towards them. Note, There commonly is, and always ought to be, an endeared affection between faithful ministers and those they beget in Christ Jesus through the gospel. They should love like parents and children. 3. We have here the special advice he urges on them: Wherefore I beseech you be you followers of me, v. 16. This he elsewhere explains and limits (ch. xi. 1): "Be you followers of me, as I also am of Christ. Follow me as far as I follow Christ. Come up as close as you can to my example in those instances wherein I endeavour to copy after his pattern. Be my disciples, as far as I manifest myself to be a faithful minister and disciple of Christ, and no further. I would not have you be my disciples, but his. But I hope I have approved myself a faithful steward of the mysteries of Christ, and a faithful servant of my master Christ; so far follow me, and tread in my steps." Note, Ministers should so live that their people may take pattern from them, and live after their copy. They should guide them by their lives as well as their lips, go before them in the way to heaven, and not content themselves with pointing it out. Note, As ministers are to set a pattern, others must take it. They should follow them as far as they are satisfied that they follow Christ in faith and practice.
Adam Clarke: Commentary on the Bible - 1831
4:14: I write not these things to shame you - It is not by way of finding fault with you for not providing me with the necessaries of life that I write thus; but I do it to warn you to act differently for the time to come; and be not so ready to be drawn aside by every pretender to apostleship, to the neglect of those to whom, under God, you owe your salvation.
Albert Barnes: Notes on the Bible - 1834
4:14: To shame you - It is not my design to put you to shame by showing you how little you suffer in comparison with us. This is not our design, though it may have this effect. I have no wish to make you ashamed, to appear to triumph over you or merely to taunt you. My design is higher and nobler than this.
But as my beloved sons - As my dear children. I speak as a father to his children, and I say these things for your good. No father would desire to make his children ashamed. In his counsels, entreaties, and admonitions, he would have a higher object than that.
I warn you - I do not say these things in a harsh manner, with a severe spirit of rebuke; but in order to admonish you, to suggest counsel, to instil wisdom into the mind. I say these things not to make, you blush, but with the hope that they may be the means of your reformation, and of a more holy life. No man, no minister, ought to reprove another merely to overwhelm him with shame, but the object should always be to make a brother better; and the admonition should be so administered as to have this end, not sourly or morosely, but in a kind, tender, and affectionate manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: write: Co1 9:15; Co2 7:3, Co2 12:19
my: Co1 4:15; Co2 6:11-13, Co2 11:11, Co2 12:14, Co2 12:15; Th1 2:11
I: Eze 3:21; Act 20:31; Col 1:28; Th1 5:14
Geneva 1599
(10) I write not these things to shame you, but as my beloved sons I warn [you].
(10) Moderating the sharpness of his mockery, he puts them in mind to remember of whom they were begotten in Christ, and that they should not doubt to follow him for an example. Even though he seems vile according to the outward show in respect of others, yet he is mighty by the efficacy of God's Spirit, as had been shown among themselves.
John Gill
I write not these things to shame you,.... Though they had a great deal of reason to be ashamed of the vain opinion they had of themselves, and that they suffered the faithful ministers of Christ to want the necessaries of life, when they abounded so much with the good things of it; and though the apostle's view in giving this narrative was to bring them under a sense of their faults, and to a conviction of them, and so to shame for them, in order to their future reformation and amendment; yet it was not merely to put them to the blush, but to admonish and instruct them, that he enlarged on these things:
but as my beloved sons I warn you; they being his children in a spiritual sense, for whom he had the strongest love and affection, as their spiritual Father; and as it was his place, and became him standing in such a relation to them, he warned, admonished, and put them in mind of their obligations and duty to him.
John Wesley
I do not write these things to shame you, but as my beloved children I warn you - It is with admirable prudence and sweetness the apostle adds this, to prevent any unkind construction of his words.
Robert Jamieson, A. R. Fausset and David Brown
warn--rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (Eph 6:4). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.
4:154:15: Թէպէտ եւ բեւր դաստիարակս ունիցիք ՚ի Քրիստոս, այլ ո՛չ եթէ բազում հարս. զի ՚ի Քրիստոս Յիսուս՝ աւետարանաւն ե՛ս ծնայ զձեզ[3688]։ [3688] Ոմանք. Դաստիարակ ունի՛՛։
15 Թէպէտ եւ բիւր դաստիարակներ ունէք Քրիստոսով, բայց ոչ՝ բազում հայրեր. որովհետեւ Քրիստոս Յիսուսի Աւետարանով ե՛ս ծնեցի ձեզ:
15 Վասն զի թէեւ դուք տասը հազար վարժապետներ ունենաք Քրիստոսով, բայց ո՛չ թէ շատ հայրեր կ’ունենաք, քանզի Քրիստոս Յիսուսին աւետարանով ես ձեզ ծնայ։
Թէպէտ եւ բեւր դաստիարակս ունիցիք ի Քրիստոս, այլ ոչ եթէ բազում հարս, զի ի Քրիստոս Յիսուս աւետարանաւն ես ծնայ զձեզ:

4:15: Թէպէտ եւ բեւր դաստիարակս ունիցիք ՚ի Քրիստոս, այլ ո՛չ եթէ բազում հարս. զի ՚ի Քրիստոս Յիսուս՝ աւետարանաւն ե՛ս ծնայ զձեզ[3688]։
[3688] Ոմանք. Դաստիարակ ունի՛՛։
15 Թէպէտ եւ բիւր դաստիարակներ ունէք Քրիստոսով, բայց ոչ՝ բազում հայրեր. որովհետեւ Քրիստոս Յիսուսի Աւետարանով ե՛ս ծնեցի ձեզ:
15 Վասն զի թէեւ դուք տասը հազար վարժապետներ ունենաք Քրիստոսով, բայց ո՛չ թէ շատ հայրեր կ’ունենաք, քանզի Քրիստոս Յիսուսին աւետարանով ես ձեզ ծնայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Ибо, хотя у вас тысячи наставников во Христе, но не много отцов; я родил вас во Христе Иисусе благовествованием.
4:15  ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν χριστῶ, ἀλλ᾽ οὐ πολλοὺς πατέρας, ἐν γὰρ χριστῶ ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.
4:15. ἐὰν (if-ever) γὰρ (therefore) μυρίους ( to-myriaded ) παιδαγωγοὺς (to-child-leaders) ἔχητε (ye-might-hold) ἐν (in) Χριστῷ, (unto-Anointed,"ἀλλ' (other) οὐ (not) πολλοὺς ( to-much ) πατέρας, (to-fathers,"ἐν (in) γὰρ (therefore) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) διὰ (through) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) ἐγὼ (I) ὑμᾶς (to-ye) ἐγέννησα. (I-generated-unto)
4:15. nam si decem milia pedagogorum habeatis in Christo sed non multos patres nam in Christo Iesu per evangelium ego vos genuiFor if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.
15. For though ye should have ten thousand tutors in Christ, yet not many fathers: for in Christ Jesus I begat you through the gospel.
4:15. For you might have ten thousand instructors in Christ, but not so many fathers. For in Christ Jesus, through the Gospel, I have begotten you.
4:15. For though ye have ten thousand instructors in Christ, yet [have ye] not many fathers: for in Christ Jesus I have begotten you through the gospel.
For though ye have ten thousand instructors in Christ, yet [have ye] not many fathers: for in Christ Jesus I have begotten you through the gospel:

15: Ибо, хотя у вас тысячи наставников во Христе, но не много отцов; я родил вас во Христе Иисусе благовествованием.
4:15  ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν χριστῶ, ἀλλ᾽ οὐ πολλοὺς πατέρας, ἐν γὰρ χριστῶ ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.
4:15. nam si decem milia pedagogorum habeatis in Christo sed non multos patres nam in Christo Iesu per evangelium ego vos genui
For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.
4:15. For you might have ten thousand instructors in Christ, but not so many fathers. For in Christ Jesus, through the Gospel, I have begotten you.
4:15. For though ye have ten thousand instructors in Christ, yet [have ye] not many fathers: for in Christ Jesus I have begotten you through the gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Тысячи наставников. Ап. делает намек на множество учителей веры, которые выступили в Коринфе вслед за удалением оттуда Павла и Аполлоса. - Я родил вас. Ап. Павел обратил ко Христу коринфян, хотя сделал это не своею силою, а силою Христа и чрез Евангелие (благовествование). - Посему... Отец в праве ожидать от своих детей, что они будут подражать ему в жизни.
Adam Clarke: Commentary on the Bible - 1831
4:15: For though ye have ten thousand instructers - Μυριους παιδαγωγους, Myriads of leaders, that is, an indefinite multitude; for so the word is often used. The παιδαγωγος, from which we have our word pedagogue, which we improperly apply to a school master, was among the Greeks, the person or servant who attended a child, had the general care of him, and who led him to school for the purpose of being instructed by the διδασκαλος, or teacher. It seems there were many at Corinth who offered their services to instruct this people, and who were not well affected towards the apostle.
Not many fathers - Many offer to instruct you who have no parental feeling for you; and how can they? you are not their spiritual children, yon stand in this relation to me alone; for in Christ Jesus - by the power and unction of his Spirit, I have begotten you - I was the means of bringing you into a state of salvation, so that you have been born again: ye are my children alone in the Gospel. Schoettgen produces a good illustration of this from Shemoth Rabba, sect. 46, fol. 140. "A girl who had lost her parents was educated by a guardian, who was a good and faithful man, and took great care of her; when she was grown up, he purposed to bestow her in marriage; the scribe came, and beginning to write the contract, said, What is thy name? The maid answered, N. The scribe proceeded, What is the name of thy father? The maid was silent. Her guardian said, Why art thou silent? The maid replied, Because I know no other father but thee; for he who educates a child well, is more properly the father than he who begot it." This is the same kind of sentiment which I have already quoted from Terence, Rom 16:13.
Natura tu illi pater es, consiliis ego.
Adelphi, Act i., scene 2, ver. 47.
Thou art his father by nature, I by instruction.
Albert Barnes: Notes on the Bible - 1834
4:15: For though ye have ten thousand instructors - Though you may have or though you should have. It matters not how many you have, yet it is still true that I only sustain the relation to you of spiritual father, and whatever respect it is proper for you to have toward them, yet there is a special right which I have to admonish you, and a special deference which is due to me, from my early labors among you, and from the fact that you are my spiritual children.
Instructers - Greek: pedagogues; or those who conducted children to school, and who superintended their conduct out of school hours. Hence, those who had the care of children, or teachers (in general). It is then applied to instructors of any kind.
In Christ - In the Christian system or doctrine. The authority which Paul claims here, is that which a father has in preference to such an instructor.
Not many fathers - Spiritual fathers. That is, you have but one. You are to remember that however many teachers you have, yet that I alone am your spiritual father.
In Christ Jesus - By the aid and authority of Christ. I have begotten you by preaching his gospel and by his assistance.
I have begotten you - I was the instrument of your conversion.
Through the gospel - By means of the gospel; by preaching it to you, that is, by the truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: ye have: Ti2 4:3
for: Co1 3:6, Co1 3:10, Co1 9:1, Co1 9:2; Act 18:4-11; Rom 15:20; Co2 3:1-3; Gal 4:19; Tit 1:4; Plm 1:10-12, Plm 1:19; Jam 1:18; Pe1 1:23
John Gill
For though ye have ten thousand instructors in Christ,.... Or "schoolmasters"; by whom he means the false teachers, whom, for argument sake, he admits to be instructors in Christ, or ministers of his, as in 2Cor 11:23 and who were many, and of whose number the Corinthians boasted; though they were not so numerous as here supposed; for the expression is hyperbolical: perhaps some reference may be had to the multitude of schoolmasters, tutors, and governors, and who also were called "fathers", which those that were Jews of this church at Corinth had before they believed in Christ; as the members of the great sanhedrim, the great number of doctors, wise men, Scribes and Pharisees, who pretended to instruct them: now though it should be allowed, that the present teachers among them were instrumental in instructing them further in the knowledge of Christ; or as the Arabic version reads it, "in the love of Christ"; yet they had no hand in their conversion; the apostle first preached the Gospel to them, and ministerially laid Christ the foundation among them, and directed them unto him, and was the minister by whom they believed; these teachers at most and best built on his foundation, and that only wood, hay, and stubble; and whereas they were only a sort of schoolmasters, and not fathers, they taught with mercenary views, and for lucre's sake, and with severity, as such men do; and not with such a single eye to their good, and with that tenderness and affection a parent has, and in which relation he stood to them:
yet have ye not many fathers; as it is in nature, so it is in grace; how many masters and instructors soever a child may have, whether together or successively, he has but one father; and so how many after instructors, either nominally or really, believers may have to lead them on, or who pretend to lead them on to a further knowledge of Christ; yet have they but one spiritual father, who has been the happy instrument and means of their conversion, as the Apostle Paul was to the Corinthians;
for in Christ Jesus have I begotten you through the Gospel; which is to be understood of regeneration, a being born again, and from above; of being quickened when dead in trespasses and sins; of having Christ formed in the soul; of being made a partaker of the divine nature, and a new creature; which the apostle ascribes to himself, not as the efficient cause thereof, for regeneration is not of men but of God; not of the will of the flesh, of a man's own free will and power, nor of the will of any other man, or minister; but of the sovereign will, grace, and mercy of God, Father, Son, and Spirit. The Father of Christ beget us again according to his abundant mercy; and the Son quickens whom he will; and we are born again of water and of the Spirit, of the grace of the Spirit; hence the washing of regeneration, and renewing work are ascribed to him: but the apostle speaks this of himself, only as the instrument or means, which God made use of in doing this work upon the hearts of his people; and which the other phrases show: for he is said to do it "in Christ"; he preached Christ unto them, and salvation by him, and the necessity of faith in him; he directed them to him to believe in him, and was the means of bringing of them to the faith of Christ; and it was the power and grace of Christ accompanying his ministry, which made it an effectual means of their regeneration and conversion: and which were brought about "through the Gospel"; not through the preaching of the law; for though by that is the knowledge of sin, and convictions may be wrought by such means; yet these leave nothing but a sense of wrath and damnation; nor is the law any other than a killing letter: no regeneration, no quickening grace, no faith nor holiness come this way, but through the preaching of the Gospel; in and through which, as a vehicle, the Spirit of God conveys himself into the heart, as a spirit of regeneration and faith; and God of his own will and rich mercy, by the word of truth, by the Gospel of grace and truth, which came by Christ, so called in distinction from the law which came by Moses, begets us again as his new creatures; which shows the usefulness of the Gospel ministry, and in what account Gospel ministers are to be had, who are spiritual fathers, or the instruments of the conversion of men.
John Wesley
I have begotten you - This excludes not only Apollos, his successor, but also Silas and Timothy, his companions; and the relation between a spiritual father and his children brings with it an inexpressible nearness and affection.
Robert Jamieson, A. R. Fausset and David Brown
ten thousand--implying that the Corinthians had more of them than was desirable.
instructors--tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually.
in Christ--Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism (1Cor 1:14-17).
4:164:16: Արդ աղաչեմ զձեզ՝ նմանօ՛ղք ինձ եղիջի՛ք[3689]։ [3689] Ոմանք. Նմանողք ինձ եղերուք։ Ոսկան առեալ ՚ի Լատինականեն յաւելու. Ինձ եղիջիք. որպէս եւ ես Քրիստոսի։ Որ չիք ՚ի գրչագիրս մեր, որպէս եւ ոչ ՚ի Յունական օրինակս։
16 Արդ, աղաչում եմ ձեզ, նմանուեցէ՛ք ինձ:
16 Ուրեմն կ’աղաչեմ ձեզի, ինծի նմանող եղէ՛ք։
Արդ աղաչեմ զձեզ, նմանողք ինձ [21]եղիջիք:

4:16: Արդ աղաչեմ զձեզ՝ նմանօ՛ղք ինձ եղիջի՛ք[3689]։
[3689] Ոմանք. Նմանողք ինձ եղերուք։ Ոսկան առեալ ՚ի Լատինականեն յաւելու. Ինձ եղիջիք. որպէս եւ ես Քրիստոսի։ Որ չիք ՚ի գրչագիրս մեր, որպէս եւ ոչ ՚ի Յունական օրինակս։
16 Արդ, աղաչում եմ ձեզ, նմանուեցէ՛ք ինձ:
16 Ուրեմն կ’աղաչեմ ձեզի, ինծի նմանող եղէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: Посему умоляю вас: подражайте мне, как я Христу.
4:16  παρακαλῶ οὗν ὑμᾶς, μιμηταί μου γίνεσθε.
4:16. παρακαλῶ (I-call-beside-unto) οὖν (accordingly) ὑμᾶς, (to-ye,"μιμηταί (emulators) μου (of-me) γίνεσθε . ( ye-should-become )
4:16. rogo ergo vos imitatores mei estoteWherefore, I beseech you, be ye followers of me as I also am of Christ.
16. I beseech you therefore, be ye imitators of me.
4:16. Therefore, I beg you, be imitators of me, just as I am of Christ.
4:16. Wherefore I beseech you, be ye followers of me.
Wherefore I beseech you, be ye followers of me:

16: Посему умоляю вас: подражайте мне, как я Христу.
4:16  παρακαλῶ οὗν ὑμᾶς, μιμηταί μου γίνεσθε.
4:16. rogo ergo vos imitatores mei estote
Wherefore, I beseech you, be ye followers of me as I also am of Christ.
4:16. Therefore, I beg you, be imitators of me, just as I am of Christ.
4:16. Wherefore I beseech you, be ye followers of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:16: Wherefore, I beseech you, be ye followers of me - It should rather be translated, Be ye imitators of me; μιμηται, from which we have our word mimic, which, though now used only in a bad or ludicrous sense, simply signifies an imitator of another person, whether in speech, manner, habit, or otherwise. As children should imitate their parents in preference to all others, he calls on them to imitate him, as he claims them for his children. He lived for God and eternity, seeking not his own glory, emolument, or ease: those sowers of sedition among them were actuated by different motives. Here then the apostle compares himself with them: follow and imitate me, as I follow and imitate Christ: do not imitate them who, from their worldly pursuits, show themselves to be actuated with a worldly spirit.
Albert Barnes: Notes on the Bible - 1834
4:16: Wherefore - Since I am your spiritual father.
Be ye followers of me - Imitate me; copy my example; listen to my admonitions. Probably Paul had particularly in his eye their tendency to form parties; and here admonishes them that he had no disposition to form sects, and entreats them in this to imitate his example. A minister should always so live as that he can, without pride or ostentation, point to his own example; and entreat his people to imitate him. He should have such a confidence in his own integrity; he should lead such a blameless life; and "he should be assured that his people have so much evidence of his integrity," that he can point them to his own example, and entreat them to live like himself. And to do this, he should live a life of piety, and should furnish such evidence of a pure conversation, that his people may have reason to regard him as a holy man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: Co1 11:1; Joh 10:4, Joh 10:5; Phi 3:17; Th1 1:6; Th2 3:9; Heb 13:7; Pe1 5:3
John Gill
Wherefore, I beseech you,.... Though he might have used the power and authority of a father, yet he chose rather to entreat and beseech them; saying,
be ye followers of me; for who should children follow, but their parents? The Vulgate Latin, adds, "as I am of Christ"; so Chrysostom in his time read it; and Beza says he found it so written in one Greek exemplar; and so it is in one of Stephens's; it seems to have crept in from 1Cor 11:1. However, though it might not be now expressed by the apostle, it is to be supposed; for he never desired any to follow him any more, or further than he followed Christ; particularly he was desirous that these his spiritual children would follow him, and abide by him in the doctrine of a crucified Christ, he had preached among them, and not the false apostles, who had represented his ministry as weak and foolish; and in his life and conversation, especially in his humble carriage and deportment among them, and in his tender love and affection for them; observing their growing pride, haughtiness, and vain opinion of themselves, and those unnatural divisions and animosities which were fomented among them; and also in bearing reproach and persecution cheerfully and patiently, for the Gospel of Christ; a detail of which he had given them in some preceding verses.
John Wesley
Be ye followers of me - In that spirit and behaviour which I have so largely declared.
Robert Jamieson, A. R. Fausset and David Brown
be ye followers of me--literally, "imitators," namely, in my ways, which be in Christ (1Cor 4:17; 1Cor 11:1), not in my crosses (1Cor 4:8-13; Acts 26:29; Gal 4:12).
4:174:17: Վասն այնորիկ առաքեցի առ ձեզ զՏիմոթէոս, որ է իմ որդի սիրելի՝ եւ հաւատարիմ ՚ի Տէր. որ յիշեցուսցէ՛ ձեզ զճանապարհս իմ որ ՚ի Քրիստոս Յիսուս. որպէս եւ ամենա՛յն ուրեք յամենայն եկեղեցիս ուսուցանեմ[3690]։ [3690] Ոմանք. Որ եւ յիշեցուսցէ։
17 Դրա համար ձեզ մօտ ուղարկեցի Տիմոթէոսին, որ իմ սիրելի որդին է եւ հաւատարիմ՝ ի Տէր, որպէսզի յիշեցնի ձեզ իմ ճանապարհները ի Քրիստոս Յիսուս, ինչպէս որ ամենուրեք ուսուցանում եմ բոլոր եկեղեցիներում:
17 Ասոր համար ձեզի ղրկեցի Տիմոթէոսը, որ իմ սիրելի որդիս է ու Տէրոջմով հաւատարիմ. որ ձեր միտքը պիտի ձգէ Քրիստոսով իմ բռնած ճամբաներս, ինչպէս ամէն տեղ բոլոր եկեղեցիներուն կը սորվեցնեմ։
Վասն այնորիկ առաքեցի առ ձեզ զՏիմոթէոս, որ է իմ որդի սիրելի եւ հաւատարիմ ի Տէր. որ յիշեցուսցէ ձեզ զճանապարհս իմ որ ի Քրիստոս Յիսուս. որպէս եւ ամենայն ուրեք յամենայն եկեղեցիս ուսուցանեմ:

4:17: Վասն այնորիկ առաքեցի առ ձեզ զՏիմոթէոս, որ է իմ որդի սիրելի՝ եւ հաւատարիմ ՚ի Տէր. որ յիշեցուսցէ՛ ձեզ զճանապարհս իմ որ ՚ի Քրիստոս Յիսուս. որպէս եւ ամենա՛յն ուրեք յամենայն եկեղեցիս ուսուցանեմ[3690]։
[3690] Ոմանք. Որ եւ յիշեցուսցէ։
17 Դրա համար ձեզ մօտ ուղարկեցի Տիմոթէոսին, որ իմ սիրելի որդին է եւ հաւատարիմ՝ ի Տէր, որպէսզի յիշեցնի ձեզ իմ ճանապարհները ի Քրիստոս Յիսուս, ինչպէս որ ամենուրեք ուսուցանում եմ բոլոր եկեղեցիներում:
17 Ասոր համար ձեզի ղրկեցի Տիմոթէոսը, որ իմ սիրելի որդիս է ու Տէրոջմով հաւատարիմ. որ ձեր միտքը պիտի ձգէ Քրիստոսով իմ բռնած ճամբաներս, ինչպէս ամէն տեղ բոլոր եկեղեցիներուն կը սորվեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Для сего я послал к вам Тимофея, моего возлюбленного и верного в Господе сына, который напомнит вам о путях моих во Христе, как я учу везде во всякой церкви.
4:17  διὰ τοῦτο ἔπεμψα ὑμῖν τιμόθεον, ὅς ἐστίν μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν χριστῶ [ἰησοῦ], καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω.
4:17. Διὰ (Through) τοῦτο (to-the-one-this) ἔπεμψα (I-dispatched) ὑμῖν (unto-ye) Τιμόθεον, (to-a-Timotheos,"ὅς (which) ἐστίν (it-be) μου (of-me) τέκνον (a-producee) ἀγαπητὸν (excessed-off-unto) καὶ (and) πιστὸν (trusted) ἐν (in) κυρίῳ, (unto-Authority-belonged,"ὃς (which) ὑμᾶς (to-ye) ἀναμνήσει (it-shall-remind-up) τὰς (to-the-ones) ὁδούς (to-ways) μου (of-me) τὰς (to-the-ones) ἐν (in) Χριστῷ (unto-Anointed) [Ἰησοῦ], "[unto-an-Iesous],"καθὼς (down-as) πανταχοῦ (of-all-areas) ἐν (in) πάσῃ (unto-all) ἐκκλησίᾳ (unto-a-calling-out-unto) διδάσκω. (I-teach)
4:17. ideo misi ad vos Timotheum qui est filius meus carissimus et fidelis in Domino qui vos commonefaciat vias meas quae sunt in Christo sicut ubique in omni ecclesia doceoFor this cause have I sent to you Timothy, who is my dearest son and faithful in the Lord. Who will put you in mind of my ways, which are in Christ Jesus: as I teach every where in every church.
17. For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in every church.
4:17. For this reason, I have sent you Timothy, who is my dearest son, and who is faithful in the Lord. He will remind you of my ways, which are in Christ Jesus, just as I teach everywhere, in every church.
4:17. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.
For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church:

17: Для сего я послал к вам Тимофея, моего возлюбленного и верного в Господе сына, который напомнит вам о путях моих во Христе, как я учу везде во всякой церкви.
4:17  διὰ τοῦτο ἔπεμψα ὑμῖν τιμόθεον, ὅς ἐστίν μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν χριστῶ [ἰησοῦ], καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω.
4:17. ideo misi ad vos Timotheum qui est filius meus carissimus et fidelis in Domino qui vos commonefaciat vias meas quae sunt in Christo sicut ubique in omni ecclesia doceo
For this cause have I sent to you Timothy, who is my dearest son and faithful in the Lord. Who will put you in mind of my ways, which are in Christ Jesus: as I teach every where in every church.
4:17. For this reason, I have sent you Timothy, who is my dearest son, and who is faithful in the Lord. He will remind you of my ways, which are in Christ Jesus, just as I teach everywhere, in every church.
4:17. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Чтобы помочь их обращению на истинный путь, Ап. послал к ним своего надежного сотрудника - Тимофея. Этот последний во время написания послания, действительно, уже отбыл из Ефеса, хотя прибыл в Коринф уже после получения там послания Ап. Павла (XVI:10, 11; ср. Деян XIX:20, 21). - Сына. Этим Ап. намекает, что Тимофей был им обращен в христианство (ср. 2Тим. I:2). - О путях моих во Христе, т. е. о смирении, самоотречении, преданности Господу. Путем этих добродетелей идет Ап. с тех самых пор как он обратился ко Христу. - Как я учу... Его учение вполне соответствует его жизни и везде он поступает одинаково.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Affection and Authority.A. D. 57.
17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. 18 Now some are puffed up, as though I would not come to you. 19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

Here, I. He tells them of his having sent Timothy to them, to bring them into remembrance of his ways in Christ, as he taught every where in every church (v. 17)-- to remind them of his ways in Christ, to refresh their memory as to his preaching and practice, what he taught, and how he lived among them. Note, Those who have had ever so good teaching are apt to forget, and need to have their memories refreshed. The same truth, taught over again, if it give no new light, may make new and quicker impression. He also lets them know that his teaching was the same every where, and in every church. He had not one doctrine for one place and people, and another for another. He kept close to his instructions. What he received of the Lord, that he delivered, ch. xi. 23. This was the gospel revelation, which was the equal concern of all men, and did not very from itself. He therefore taught the same things in every church, and lived after the same manner in all times and places. Note, The truth of Christ is one and invariable. What one apostle taught every one taught. What one apostle taught at one time and in one place, he taught at all times and in all places. Christians may mistake and differ in their apprehensions, but Christ and Christian truth are the same yesterday, today, and for ever, Heb. xiii. 8. To render their regard to Timothy the greater, he gives them his character. He was his beloved son, a spiritual child of his, as well as themselves. Note, Spiritual brotherhood should engage affection as well as what is common and natural. The children of one father should have one heart. But he adds, "He is faithful in the Lord--trustworthy, as one that feared the Lord. He will be faithful in the particular office he has now received of the Lord, the particular errand on which he comes; not only from me, but from Christ. He knows what I have taught, and what my conversation has been in all places, and, you may depend upon it, he will make a faithful report." Note, It is a great commendation of any minister that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God; this must go a great way in procuring regard to his message with those that fear God.

II. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy: "I will come to you shortly, though some of you are so vain as to think I will not." But he adds, if the Lord will. It seems, as to the common events of life, apostles knew no more than other men, nor were they in these points under inspiration. For, had the apostle certainly known the mind of God in this matter, he would not have expressed himself with this certainty. But he sets a good example to us in it. Note, All our purposes must be formed with a dependence on Providence, and a reserve for the overruling purposes of God. If the Lord will, we shall live, and do this and that, Jam. iv. 15.

III. He lets them know what would follow upon his coming to them: I will know, not the speech of those that are puffed up, but the power, v. 19. He would bring the great pretenders among them to a trial, would know what they were, not by their rhetoric or philosophy, but by the authority and efficacy of what they taught, whether they could confirm it by miraculous operations, and whether it was accompanied with divine influences and saving effects on the minds of men. For, adds he, the kingdom of God is not in word, but in power. It is not set up, nor propagated, nor established, in the hearts of men, by plausible reasonings nor florid discourses, but by the external power of the Holy Spirit in miraculous operations at first, and the powerful influence of divine truth on the minds and manners of men. Note, It is a good way in the general to judge of a preacher's doctrine, to see whether the effects of it upon men's hearts to be truly divine. That is most likely to come from God which in its own nature is most fit, and in event is found to produce most likeness to God, to spread piety and virtue, to change men's hearts and mend their manners.

IV. He puts it to their choice how he should come among them, whether with a rod or in love and the spirit of meekness (v. 21); that is, according as they were they would find him. If they continued perverse among themselves and with him, it would be necessary to come with a rod; that is, to exert his apostolical power in chastising them, by making some examples, and inflicting some diseases and corporal punishments, or by other censures for their faults. Note, Stubborn offenders must be used with severity. In families, in Christian communities, paternal pity and tenderness, Christian love and compassion, will sometimes force the use of the rod. But this is far from being desirable, if it may be prevented. And therefore the apostle adds that it was in their own option whether he should come with a rod or in a quite different disposition and manner: Or in love and the spirit of meekness. As much as if he had said, "Take warning, cease your unchristian feuds, rectify the abuses among you, and return to your duty, and you shall find me as gentle and benign as you can with. It will be a force upon my inclination to proceed with severity. I had rather come and display the tenderness of a father among you than assert his authority. Do but your duty, and you have no reason to avoid my presence." Note, It is a happy temper in a minister to have the spirit of love and meekness predominant, and yet to maintain his just authority.
Adam Clarke: Commentary on the Bible - 1831
4:17: For this cause - That you imitate me, and know in what this consists.
I sent unto you Timotheus - The same person to whom he wrote the two epistles that are still extant under his name, and whom he calls here his beloved son, one of his most intimate disciples; and whom he had been the means of bringing to God through Christ.
My ways which be in Christ - This person will also inform you of the manner in which I regulate all the Churches; and show to you, that what I require of you is no other than what I require of all the Churches of Christ which I have formed, as I follow the same plan of discipline in every place. See the Introduction, Section 3.
Albert Barnes: Notes on the Bible - 1834
4:17: For this cause - In order to remind you of my doctrines and my manner of life. Since I am hindered from coming myself, I have sent a fellow laborer as my messenger, well acquainted with my views and feelings, that he might do what I would do if I were present.
Have I sent unto you Timotheus - Timothy, the companion and fellow laborer of Paul. This was probably when Paul was at Ephesus. He sent Timothy and Erastus into Macedonia, probably with instruction to go to Corinth if convenient. Yet it was not quite certain that Timothy would come to them, for in Co1 16:10, he expresses a doubt whether he would. Paul was probably deeply engaged in Asia, and did not think it proper then for him to leave his field of labor. He probably supposed also, that Timothy, as his ambassador, would be able to settle the difficulties in Corinth as well as if he were himself present.
My beloved son - In the gospel. See Act 16:1-3; Ti1 1:2. He supposed, therefore, that they would listen to him with great respect.
And faithful in the Lord - A true Christian and a faithful servant of Christ; and who is, therefore, worthy of your confidence.
Of my ways - My doctrine, my teaching, my mode of life.
Which be in Christ - That is, my Christian life; my ministry; or my conduct as a Christian and a follower of the Saviour.
As I teach everywhere ... - This was designed probably to show them that he taught them no new or special doctrines; he wished them simply to conform to the common rules of the churches, and to be like their Christian brethren everywhere. The Christian church is founded every where on the same doctrines; is bound to obey the same laws; and is suited to produce and cherish the same spirit. The same spirit that was required in Ephesus or Antioch, was required at Corinth; the same spirit that was required at Corinth, at Ephesus, or at Antioch, is required now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: I sent: Co1 16:10; Act 19:21, Act 19:22; Phi 2:19; Th1 3:2, Th1 3:3
who is: Co1 4:15; Ti1 1:2; Ti2 1:2
faithful: Co1 4:2, Co1 7:25; Num 12:7; Pro 13:17; Mat 24:45, Mat 25:21, Mat 25:23; Eph 6:21; Col 1:7, Col 4:9; Ti2 2:2; Rev 2:10, Rev 2:13
my ways: Co1 7:17, Co1 11:2, Co1 11:16, Co1 16:1; Ti2 3:10
in: Co1 14:33
Geneva 1599
For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my (i) ways which be in Christ, as I teach every where in every church.
(i) What way and rule I follow everywhere in teaching the churches.
John Gill
For this cause have I sent unto you Timotheus,.... This is an instance of his care of them, concern for them and respect unto them; that he not only writes unto them, giving his best advice and counsel, promising to come unto them; but in the mean while sends Timothy to them, whose character is here given as one dear to him, and in all things trusty and faithful:
who is my beloved son; so, in his epistles to him, he often styles him his son, his own son in the faith, his dearly beloved son; not that he was the instrument of his conversion, for he was a disciple of Christ before the apostle was acquainted with him; see Acts 16:1 but either because of his age, he being younger than he; or because of his great affection for him; and chiefly because, as a son with a father, he served him in the Gospel, Phil 2:22 and since he was so familiar with him, and so much loved by him, it might reasonably be thought he full well knew his ways and methods of doctrine and practice.
And faithful in the Lord; a faithful steward of the mysteries of grace; faithful in the Gospel of Christ, and to the souls of men; a faithful minister of the Lord's; one who had been tried, proved, and found faithful, and therefore might be trusted to, and depended upon:
who shall bring you into remembrance of my ways; his way of preaching, and the doctrines he taught; and what should be the manner of life and conversation agreeably thereunto, and to his own; and all those rules and orders he gave for the discipline and management of the affairs of churches; all which he had formerly delivered to them, though they, through length of time, and the ministry of the false teachers among them, had greatly forgotten them: wherefore Timothy is sent, not to teach them new ways, nor, indeed, to teach at all, whose youth they might be tempted to despise; but only to put them in mind of what the apostle had formerly taught them: and which are recommended by their being such ways,
which be in Christ; the doctrines he had preached among them, the sum and substance of them were Christ, and him crucified; the ordinances he had delivered to them were what he had received from Christ; and all the rules and methods he had proposed to them for the regulation of their conduct, and the management of their ecclesiastical affairs, were such as were agreeably to the mind of Christ, and tended to his glory; he took no step, nor proposed any to be taken, but in Christ, and for the good of his interest: and he adds,
as I teach everywhere, in every church; the faith he delivered everywhere was one and the same; the Son of God, preached by him, was not yea and nay; the trumpet he blew always gave a certain sound; the rules prescribed by him, and orders he laid down, for the conduct of life, and government of churches, were exactly alike in all places; he taught no doctrines at Corinth, nor enjoined the observance of any rule, but what all other churches were taught and directed to; his plan of doctrine and discipline was the same everywhere.
John Wesley
My beloved son - Elsewhere he styles him "brother," 2Cor 1:1; but here paternal affection takes place. As I teach - No less by example than precept.
Robert Jamieson, A. R. Fausset and David Brown
For this came--that ye may the better "be followers of me" (1Cor 4:16), through his admonitions.
sent . . . Timotheus-- (1Cor 16:10; Acts 19:21-22). "Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare 1Cor 4:19). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;].
son--that is, converted by me (compare 1Cor 4:14-15; Acts 14:6-7; with Acts 16:1-2; Ti1 1:2, Ti1 1:18; Ti2 1:2). Translate, "My son, beloved and faithful in the Lord."
bring you into remembrance--Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (Ti2 3:10), which they in some respects, though not altogether (1Cor 11:2), had forgotten.
as I teach . . . in every church--an argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also (1Cor 7:17).
4:184:18: Որպէս թէ չիցե՛մ գալոց առ ձեզ, ոմանք հպարտացա՛ն[3691]։ [3691] Ոմանք. Որպէս թէ ես չիցեմ։
18 Ոմանք հպարտացել են, որպէս թէ ես ձեզ մօտ չեմ գալու.
18 Մէկ քանիները հպարտացան, խորհելով թէ ես պիտի չգամ ձեզի։
Որպէս թէ չիցեմ գալոց առ ձեզ, ոմանք հպարտացան:

4:18: Որպէս թէ չիցե՛մ գալոց առ ձեզ, ոմանք հպարտացա՛ն[3691]։
[3691] Ոմանք. Որպէս թէ ես չիցեմ։
18 Ոմանք հպարտացել են, որպէս թէ ես ձեզ մօտ չեմ գալու.
18 Մէկ քանիները հպարտացան, խորհելով թէ ես պիտի չգամ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: Как я не иду к вам, то некоторые [у вас] возгордились;
4:18  ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς ἐφυσιώθησάν τινες·
4:18. Ὡς (As) μὴ (lest) ἐρχομένου ( of-coming ) δέ (moreover) μου (of-me) πρὸς (toward) ὑμᾶς (to-ye) ἐφυσιώθησάν (they-were-en-puff-belonged) τινες: (ones)
4:18. tamquam non venturus sim ad vos sic inflati sunt quidamAs if I would not come to you, so some are puffed up.
18. Now some are puffed up, as though I were not coming to you.
4:18. Certain persons have become inflated in thinking that I would not return to you.
4:18. Now some are puffed up, as though I would not come to you.
Now some are puffed up, as though I would not come to you:

18: Как я не иду к вам, то некоторые [у вас] возгордились;
4:18  ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς ἐφυσιώθησάν τινες·
4:18. tamquam non venturus sim ad vos sic inflati sunt quidam
As if I would not come to you, so some are puffed up.
4:18. Certain persons have become inflated in thinking that I would not return to you.
4:18. Now some are puffed up, as though I would not come to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-21: Так как из факта посольства Тимофея недоброжелатели Павла могли вывести заключение о том, что сам Апостол не явится в Коринф, то Ап. теперь извещает их, что он и сам придет туда. - Некоторые. Это, вероятно, были некоторые люди из партии Христовых(ср. 2Кор. X:9, 10; 2Кор. X:7: и XI:23). - Возгордились, т. е. стали думать, что они станут во главе Церкви. - Не слова, т. е. не стану обращать внимания на ораторское искусство гордых учителей веры. - А силу т. е. имеют ли они действительную силу Духа Божия, как источник новой жизни? Коринфяне не могут в этом деле разобраться как следует, а Апостол все раскроет! - Царство Божие. Это не будущее, небесное царство, а царство, которое существует уже здесь, в душах верующих. - Не в слове, а в силе, т. е. не там, где много и красноречиво говорят о высоких предметах и задачах, а там, где есть сила осуществлять эти задачи. - С жезлом. Как отец, Ап. в праве употреблять и меры строгости по отношению к своим духовным детям. Это - доказательство существования церковной дисциплины еще при апостолах.
Adam Clarke: Commentary on the Bible - 1831
4:18: Some are puffed up - Some of your teachers act with great haughtiness, imagining themselves to be safe, because they suppose that I shall not revisit Corinth.
Albert Barnes: Notes on the Bible - 1834
4:18: Now some are puffed up - They are puffed up with a vain confidence; they say that I would not dare to come; that I would be afraid to appear among them, to administer discipline, to rebuke them, or to supersede their authority. Probably he had been detained by the demand on his services in other places, and by various providential hinderances from going there, until they supposed that he stayed away from fear. And possibly he might apprehend that they would think he had sent Timothy because he was afraid to come himself. Their conduct was an instance of the haughtiness and arrogance which people will assume when they suppose they are in no danger of reproof or punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Co1 4:6-8, Co1 5:2
Geneva 1599
(11) Now some are puffed up, as though I would not come to you.
(11) Last of all he descends also to apostolic threatenings, but yet chiding them as a father, lest by their disorder he was forced to come to punish some among them.
John Gill
Now some are puffed up,.... Some with their gifts, learning, and eloquence, and with the high station they were in, in the church; believing they should continue therein undisturbed, thinking them selves safe and secure through the absence of the apostle, and which they flattered themselves would always be the case:
as though I would not come to you; and others that were for Apollos and Cephas against Paul, were puffed up against their fellow members on the same account; hoping they should never see him more, to put them in any other situation than what they were in, by demolishing their factions and parties; and others, as the incestuous person, and those that took encouragement to sin by his example, were also puffed up upon this score, and mourned not over, nor repented of their iniquities, but remained secure and hardened; believing the apostle would never more come among them, to call them to an account for their malpractices.
John Wesley
Now some are puffed up - St. Paul saw, by a divine light, the thoughts which would arise in their hearts. As if I would not come - Because I send Timothy.
Robert Jamieson, A. R. Fausset and David Brown
some . . . as though I would not come--He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare 1Cor 1:11; 1Cor 5:2).
4:194:19: Այլ եկի՛ց հո՛ւպ ընդ հուպ՝ եթէ Տէր կամեսցի. եւ ՚ի մի՛տ առից՝ ո՛չ զբանս հպարտացելոցն, այլ զզօրութիւն[3692]։ [3692] Ոմանք. Այլ զզօրութիւնսն։
19 բայց գալու եմ շուտով, եթէ Տէրը կամենայ. եւ տեղեակ կը լինեմ ոչ թէ հպարտացողների խօսքերին, այլ՝ նրանց զօրութեանը.
19 Բայց շուտով պիտի գամ ձեզի, եթէ Տէրը կամենայ եւ պիտի հասկնամ ո՛չ թէ հպարտացողներուն խօսքերը, հապա զօրութիւնը։
Այլ եկից հուպ ընդ հուպ, եթէ Տէր կամեսցի. եւ ի միտ առից ոչ զբանս հպարտացելոցն, այլ` զզօրութիւն:

4:19: Այլ եկի՛ց հո՛ւպ ընդ հուպ՝ եթէ Տէր կամեսցի. եւ ՚ի մի՛տ առից՝ ո՛չ զբանս հպարտացելոցն, այլ զզօրութիւն[3692]։
[3692] Ոմանք. Այլ զզօրութիւնսն։
19 բայց գալու եմ շուտով, եթէ Տէրը կամենայ. եւ տեղեակ կը լինեմ ոչ թէ հպարտացողների խօսքերին, այլ՝ նրանց զօրութեանը.
19 Բայց շուտով պիտի գամ ձեզի, եթէ Տէրը կամենայ եւ պիտի հասկնամ ո՛չ թէ հպարտացողներուն խօսքերը, հապա զօրութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: но я скоро приду к вам, если угодно будет Господу, и испытаю не слова возгордившихся, а силу,
4:19  ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων ἀλλὰ τὴν δύναμιν,
4:19. ἐλεύσομαι ( I-shall-come ) δὲ (moreover) ταχέως (unto-quick) πρὸς (toward) ὑμᾶς, (to-ye,"ἐὰν (if-ever) ὁ (the-one) κύριος (Authority-belonged) θελήσῃ, (it-might-have-determined,"καὶ (and) γνώσομαι ( I-shall-acquaint ) οὐ (not) τὸν (to-the-one) λόγον (to-a-forthee) τῶν (of-the-ones) πεφυσιωμένων ( of-having-had-come-to-be-en-puff-belonged ,"ἀλλὰ (other) τὴν (to-the-one) δύναμιν, (to-an-ability,"
4:19. veniam autem cito ad vos si Dominus voluerit et cognoscam non sermonem eorum qui inflati sunt sed virtutemBut I will come to you shortly, if the Lord will: and will know, not the speech of them that are puffed up, but the power.
19. But I will come to you shortly, if the Lord will; and I will know, not the word of them which are puffed up, but the power.
4:19. But I will return to you soon, if the Lord is willing. And I will consider, not the words of those who are inflated, but the virtue.
4:19. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.
But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power:

19: но я скоро приду к вам, если угодно будет Господу, и испытаю не слова возгордившихся, а силу,
4:19  ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων ἀλλὰ τὴν δύναμιν,
4:19. veniam autem cito ad vos si Dominus voluerit et cognoscam non sermonem eorum qui inflati sunt sed virtutem
But I will come to you shortly, if the Lord will: and will know, not the speech of them that are puffed up, but the power.
4:19. But I will return to you soon, if the Lord is willing. And I will consider, not the words of those who are inflated, but the virtue.
4:19. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:19: But I will come to you shortly - God being my helper, I fully purpose to visit you; and then I shall put those proud men to the proof, not of their speech - eloquence, or pretensions to great knowledge and influence, but of their power - the authority they profess to have from God, and the evidences of that authority in the works they have performed. See the Introduction, Section 11.
Albert Barnes: Notes on the Bible - 1834
4:19: But I will come - It is from no fear of them that I am kept away; and to convince them of this I will come to them speedily.
If the Lord will - If the Lord permit; if by his providence he allows me to go. Paul regarded the entering on a journey as dependent on the will of God; and felt that God had all in his hand. No purpose should be formed without a reference to his will; no plan without feeling that he can easily frustrate it and disappoint us; see Jam 4:15.
And will know - I will examine; I will put to the test; I will fully understand,
Not the speech ... - Not their vain and empty boasting; not their confident assertions, and their self-complacent views.
But the power - Their real power. I will put their power to the proof: I will see whether they are able to effect what they affirm; whether they have more real power than I have. I will enter fully into the work of discipline, and will ascertain whether they have such authority in the church, such a power of party and of combination, that they can resist me, and oppose my administration of the discipline which the church needs. "A passage," says Bloomfield, "which cannot, in nerve and rigor, or dignity and composed confidence, be easily paralleled, even in Demosthenes himself."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: I: Co1 14:5; Act 19:21; Co2 1:15, Co2 1:17, Co2 1:23, Co2 2:1, Co2 2:2
if: Act 18:21; Rom 15:32; Heb 6:3; Jam 4:15
not: Co1 4:18; Co2 13:1-4
but: Co1 2:6
Geneva 1599
But I will come to you shortly, if the Lord will, and will know, not the (k) speech of them which are puffed up, but the power.
(k) By words, he means their fancy and elaborate type of eloquence, which he contrasts with the power of the Holy Spirit.
John Gill
But I will come to you shortly,.... This he said as threatening them, but not by way of prophecy; for it is not certain that he ever did come to them after this; but by way of promise, as it was then the real intention, inclination, and resolution of his mind, though with this condition,
if the Lord will; which is rightly put, and what the apostle had a continual regard unto, in all things he was concerned; see Rom 1:10 and though it is not absolutely necessary that this should be expressed by us always in so many words; though should it, as the sentence is short and full, there would be no impropriety in it; yet this should always be the sense of our minds and conduct in all the affairs of life; see Jas 4:13
and will know not the speech of them that are puffed up, but the power; meaning chiefly the false teachers; and that his concern would be, not so much to observe their masterly language, the eloquence of their speech, the quaintness of their expressions, the cadency of their words, how nicely they were put together, and how fitly pronounced; but what life there was in their ministry, what power went forth with their words, and how effectual their preaching was to the, conversion of sinners, and the edifying of the church of God.
John Wesley
I will know - He here shows his fatherly authority Not the big, empty speech of these vain boasters, but how much of the power of God attends them.
Robert Jamieson, A. R. Fausset and David Brown
ALFORD translates, "But come I will"; an emphatical negation of their supposition (1Cor 4:18).
shortly--after Pentecost (1Cor 16:8).
if the Lord will--a wise proviso (Jas 4:15). He does not seem to have been able to go as soon as he intended.
and will know--take cognizance of.
but the power--I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.
4:204:20: Զի ո՛չ եթէ բանի՛ւք է արքայութիւն Աստուծոյ, այլ զօրութեամբ[3693]։[3693] Ոմանք. Արքայութիւնն Աստուծոյ։
20 որովհետեւ Աստծու թագաւորութիւնը ոչ թէ խօսքերով է, այլ՝ զօրութեամբ:
20 Վասն զի Աստուծոյ թագաւորութիւնը ո՛չ թէ խօսքով է, հապա զօրութիւնով։
Զի ոչ եթէ բանիւք է արքայութիւնն Աստուծոյ, այլ` զօրութեամբ:

4:20: Զի ո՛չ եթէ բանի՛ւք է արքայութիւն Աստուծոյ, այլ զօրութեամբ[3693]։
[3693] Ոմանք. Արքայութիւնն Աստուծոյ։
20 որովհետեւ Աստծու թագաւորութիւնը ոչ թէ խօսքերով է, այլ՝ զօրութեամբ:
20 Վասն զի Աստուծոյ թագաւորութիւնը ո՛չ թէ խօսքով է, հապա զօրութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: ибо Царство Божие не в слове, а в силе.
4:20  οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ ἀλλ᾽ ἐν δυνάμει.
4:20. οὐ (not) γὰρ (therefore) ἐν (in) λόγῳ (unto-a-forthee) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἀλλ' (other) ἐν (in) δυνάμει. (unto-an-ability)
4:20. non enim in sermone est regnum Dei sed in virtuteFor the kingdom of God is not in speech, but in power.
20. For the kingdom of God is not in word, but in power.
4:20. For the kingdom of God is not in words, but in virtue.
4:20. For the kingdom of God [is] not in word, but in power.
For the kingdom of God [is] not in word, but in power:

20: ибо Царство Божие не в слове, а в силе.
4:20  οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ ἀλλ᾽ ἐν δυνάμει.
4:20. non enim in sermone est regnum Dei sed in virtute
For the kingdom of God is not in speech, but in power.
4:20. For the kingdom of God is not in words, but in virtue.
4:20. For the kingdom of God [is] not in word, but in power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: For the kingdom of God - The religion of the Lord Jesus is not in word - in human eloquence, excellence of speech, or even in doctrines; but in power, εν δυναμει, in the mighty energy of the Holy Spirit; enlightening, quickening, converting, and sanctifying believers; and all his genuine apostles are enabled, on all necessary occasions, to demonstrate the truth of their calling by miracles; for this the original word often means.
Albert Barnes: Notes on the Bible - 1834
4:20: For the kingdom of God - The reign of God in the church (see the note at Mat 3:2); meaning here, probably, the power or authority which was to be exercised in the government and discipline of the church. Or it may refer to the manner in which the church had been established. "It has not been set up by empty boasting; by pompous pretensions; by confident assertions. Such empty boasts would do little in the great work of founding, governing, and preserving the church and unless people have some higher powers than this they are not qualified to be religious teachers and guides."
But in power -
(1) In the miraculous power by which the church was established - the power of the Saviour and of the apostles in working miracles.
(2) in the power of the Holy Spirit in the gift of tongues, and in his influence on the heart in converting people; see the note at Co1 1:18.
(3) in the continual power which is needful to protect, defend, and govern the church. Unless teachers showed that they had such power, they were not qualified for their office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Co1 1:24, Co1 2:4; Rom 1:16, Rom 14:17, Rom 15:19; Co2 10:4, Co2 10:5; Th1 1:5
John Gill
For the kingdom of God,.... By "the kingdom of God" is not meant the kingdom of heaven, or the ultimate glory and happiness of the saints; though that is a kingdom prepared by God, which he gives to his children, calls them to by his grace, and will give them an abundant entrance into, when time shall be no more with them; and though that is not attained to "in", or "by word", by mere talk and profession; not everyone that says Lord, Lord, shall enter into it; or that professes the name of Christ, and prophesies in it; but "in" or "by power"; through the power of God, beginning, carrying on, and finishing a work of grace upon the soul, and keeping it, through faith, unto salvation: nor the kingdom of grace, or that internal principle of grace in the soul, which reigns, and by which Christ reigns there, and by which the saints appear to be kings as well as priests unto God: though this also does not lie "in word", in a profession of faith, in talking about love, and in making pretensions to the knowledge of divine things; nor merely in deeds, and outward actions, in bodily exercise, in a form of godliness, and a round of religion, and a show of righteousness;
but in power: in internal powerful godliness; for true godliness is a powerful thing; faith is powerful, and so is love; and so is prayer, and preaching; and so is all religion, internal and external, where there is the life and truth of grace, and that in exercise. But I rather think the Gospel is here meant, often in Scripture called the kingdom of God, and the doctrines of it, the mysteries of the kingdom; because it is a message from the King of kings; the means of setting up the kingdom or grace in the heart; its subjects are things concerning the kingdom of God; it is what has brought life and immortality, or an immortal life to light; and gives the best account of the invisible glories of the heavenly state, and points out the saints' meetness for it, and title to it; declaring that except a man is born again, and has a better righteousness than his own, even that of Christ's, he shall neither see nor enter into the kingdom of heaven. Now the Gospel is not in "word"; though it lies in the word of God, the Scriptures of truth: and treats of the essential word of God, the Lord Jesus Christ; and cannot be preached without words, even the words of men; yet is not to be preached with wisdom of words, with enticing words of man's wisdom, or in the words which man's wisdom teacheth; nor does the efficacy of it lie in, or depend upon the words of the preacher, or on mere moral persuasion: for whenever it is effectual, it comes not "in word only, but also in power"; Th1 1:5 and by "power" is meant, not a power of working miracles the first preachers of the Gospel had, and by which it was greatly confirmed; nor a godly life and conversation which that enforced upon, and engaged both ministers and people to; but the powerful efficacy of the Spirit, attending the preaching of the Gospel to the quickening of dead sinners, the enlightening of blind eyes, and unstopping of deaf ears; the softening of hard hearts, the delivering of persons from the slavery of sin and Satan, the transforming and renewing of them both inwardly and outwardly; and to the comforting, enlivening, strengthening, and establishing of the saints; all which can never be ascribed to the persuasive language of men, but to the power of God; and which is the more apparent when it is observed what mean and despicable instruments in the eyes of men are made use of: what the doctrines are that are preached, not being of man, nor agreeably to his carnal reason, but esteemed foolishness by him; and the manner in which they are propagated, not in a carnal way, by outward force, but by the foolishness of preaching: and the opposition made to it both by the enmity of man's heart unto it, by the men of the world, and by Satan and his principalities and powers.
John Wesley
For the kingdom of God - Real religion, does not consist in words, but in the power of God ruling the heart.
Robert Jamieson, A. R. Fausset and David Brown
kingdom of God is not in word--Translate, as in 1Cor 4:19, to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the reign of the Gospel spiritually), in a church or in an individual (compare 1Cor 2:1, 1Cor 2:4; Th1 1:5).
4:214:21: Արդ՝ ո՞րպէս կամիք, գաւազանա՞ւ եկից առ ձեզ, եթէ սիրո՛վ հոգւոյն՝ հեզութեան, եւ արդարութեան, եւ խոնարհութեան[3694]։[3694] Ոմանք. Արդ ո՞րպիսի կամիք... հոգւոյն զօրութեան եւ։
21 Արդ, ինչպէ՞ս էք ուզում. գաւազանո՞վ գամ ձեզ մօտ, թէ՞ սիրոյ հեզութեան, արդարութեան եւ խոնարհութեան Հոգով[35]:[35] Յունարէնը ունի միայն՝ սիրով եւ հեզութեան Հոգով:
21 Ի՞նչպէս կ’ուզէք. գաւազանո՞վ գամ ձեզի, թէ՝ սիրով եւ հեզութեան հոգիով։
Արդ, ո՞րպէս կամիք, գաւազանա՞ւ եկից առ ձեզ, եթէ [22]սիրով հոգւոյն հեզութեան եւ արդարութեան եւ խոնարհութեան:

4:21: Արդ՝ ո՞րպէս կամիք, գաւազանա՞ւ եկից առ ձեզ, եթէ սիրո՛վ հոգւոյն՝ հեզութեան, եւ արդարութեան, եւ խոնարհութեան[3694]։
[3694] Ոմանք. Արդ ո՞րպիսի կամիք... հոգւոյն զօրութեան եւ։
21 Արդ, ինչպէ՞ս էք ուզում. գաւազանո՞վ գամ ձեզ մօտ, թէ՞ սիրոյ հեզութեան, արդարութեան եւ խոնարհութեան Հոգով[35]:
[35] Յունարէնը ունի միայն՝ սիրով եւ հեզութեան Հոգով:
21 Ի՞նչպէս կ’ուզէք. գաւազանո՞վ գամ ձեզի, թէ՝ սիրով եւ հեզութեան հոգիով։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: Чего вы хотите? с жезлом придти к вам, или с любовью и духом кротости?
4:21  τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος;
4:21. τί (To-what-one) θέλετε; (ye-determine?"ἐν (In) ῥάβδῳ (unto-a-rod) ἔλθω (I-might-have-had-came) πρὸς (toward) ὑμᾶς, (to-ye,"ἢ (or) ἐν (in) ἀγάπῃ (unto-an-excessing-off) πνεύματί (unto-a-currenting-to) τε (also) πραΰτητος; (of-a-mildness?"
4:21. quid vultis in virga veniam ad vos an in caritate et spiritu mansuetudinisWhat will you? Shall I come to you with a rod? Or in charity and in the spirit of meekness?
21. What will ye? shall I come unto you with a rod, or in love and a spirit of meekness?
4:21. What would you prefer? Should I return to you with a rod, or with charity and a spirit of meekness?
4:21. What will ye? shall I come unto you with a rod, or in love, and [in] the spirit of meekness?
What will ye? shall I come unto you with a rod, or in love, and [in] the spirit of meekness:

21: Чего вы хотите? с жезлом придти к вам, или с любовью и духом кротости?
4:21  τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος;
4:21. quid vultis in virga veniam ad vos an in caritate et spiritu mansuetudinis
What will you? Shall I come to you with a rod? Or in charity and in the spirit of meekness?
4:21. What would you prefer? Should I return to you with a rod, or with charity and a spirit of meekness?
4:21. What will ye? shall I come unto you with a rod, or in love, and [in] the spirit of meekness?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: Shall I come unto you with a rod, or in love - Here he alludes to the case of the teacher and father, mentioned in Co1 4:15. Shall I come to you with the authority of a teacher, and use the rod of discipline? or shall I come in the tenderness of a father, and entreat you to do what I have authority to enforce? Among the Jews, those who did not amend, after being faithfully admonished, were whipped, either publicly or privately, in the synagogue. If on this they did not amend, they were liable to be stoned. We see, from the cases of Ananias and Sapphira, Elymas the sorcerer, Hymenaeus and Alexander, etc., that the apostles had sometimes the power to inflict the most awful punishments on transgressors. The Corinthians must have known this, and consequently have dreaded a visit from him in his apostolical authority. That there were many irregularities in this Church, which required both the presence and authority of the apostle, we shall see in the subsequent chapters.
1. In the preceding chapter we find the ministers of God compared to Stewards, of whom the strictest fidelity is required.
(1.) Fidelity to God, in publishing his truth with zeal, defending it with courage, and recommending it with prudence.
(2.) Fidelity to Christ, whose representatives they are, in honestly and fully recommending his grace and salvation on the ground of his passion and death, and preaching his maxims in all their force and purity.
(3.) Fidelity to the Church, in taking heed to keep up a godly discipline, admitting none into it but those who have abandoned their sins; and permitting none to continue in it that do not continue to adorn the doctrine of God their Savior.
(4.) Fidelity to their own Ministry, walking so as to bring no blame on the Gospel; avoiding the extremes of indolent tenderness on one hand, and austere severity on the other. Considering the flock, not as their flock, but the flock of Jesus Christ; watching, ruling, and feeding it according to the order of their Divine Master.
2. A minister of God should act with great caution: every man, properly speaking, is placed between the secret judgment of God and the public censure of men. He should do nothing rashly, that he may not justly incur the censure of men; and he should do nothing but in the loving fear of God, that he may not incur the censure of his Maker. The man who scarcely ever allows himself to be wrong, is one of whom it may be safely said, he is seldom right. It is possible for a man to mistake his own will for the will of God, and his own obstinacy for inflexible adherence to his duty. With such persons it is dangerous to have any commerce. Reader, pray to God to save thee from an inflated and self-sufficient mind.
3. Zeal for God's truth is essentially necessary for every minister; and prudence is not less so. They should be wisely tempered together, but this is not always the case. Zeal without prudence is like a flambeau in the hands of a blind man; it may enlighten and warm, but it play also destroy the spiritual building. Human prudence should be avoided as well as intemperate zeal; this kind of prudence consists in a man's being careful not to bring himself into trouble, and not to hazard his reputation, credit, interest, or fortune, in the performance of his duty. Evangelical wisdom consists in our suffering and losing all things, rather than be wanting in the discharge of our obligations.
4. From St. Paul's account of himself we find him often suffering the severest hardships in the prosecution of his duty. He had for his patrimony, hunger, thirst, nakedness, stripes, etc.; and wandered about testifying the Gospel of the grace of God, without even a cottage that he could claim as his own. Let those who dwell in their elegant houses, who profess to be apostolic in their order, and evangelic in their doctrines, think of this. In their state of affluence they should have extraordinary degrees of zeal, humility, meekness, and charity, to recommend them to our notice as apostolical men. If God, in the course of his providence, has saved them from an apostle's hardships, let them devote their lives to the service of that Church in which they have their emoluments; and labor incessantly to build it up on its most holy faith. Let them not be masters to govern with rigour and imperiousness; but tender fathers, who feel every member in the Church as their own child, and labor to feed the heavenly family with the mysteries of God, of which they are stewards.
5. And while the people require much of their spiritual pastors, these pastors have equal right to require much of their people. The obligation is not all on one side; those who watch for our souls have a right not only to their own support, but to our reverence and confidence. Those who despise their ecclesiastical rulers, will soon despise the Church of Christ itself, neglect its ordinances, lose sight of its doctrines, and at last neglect their own salvation.
Albert Barnes: Notes on the Bible - 1834
4:21: What will ye - It depends on yourselves how I shall come. If you lay aside your contentions and strifes; if you administer discipline as you should; if you give yourselves heartily and entirely to the work of the Lord, I shall come, not to reprove or to punish, but as a father and a friend. But if you do not heed my exhortations or the labors of Timothy; if you still continue your contentions, and do not remove the occasions of offence, I shall come with severity and the language of rebuke.
With a rod - To correct and punish.
In the spirit of meekness - Comforting and commending instead of chastising. Paul intimates that this depended on themselves. They had the power, and it was their duty to administer discipline; but if they would not do it, the task would devolve on him as the founder and father of the church, and as entrusted with power by the Lord Jesus to administer the severity of Christian discipline, or to punish those who offended by bodily suffering; see Co1 5:5; Co1 11:30. See also the case of Ananias and Sapphira (Act 5:1 ff), and of Elymas the sorcerer. Act 13:10-11.
Remarks On 1 Corinthians 4
1. We should endeavor to form a proper estimate of the Christian ministry; Co1 4:1. We should regard ministers as the servants of Jesus Christ, and honor them for their Master's sake; and esteem them also in proportion to their fidelity. They are entitled to respect as the ambassadors of the Son of God; but that respect also should be in proportion to their resemblance of him and their faithfulness in their work. They who love the ministers of Christ, who are like him, and who are faithful, love the Master that sent them; they who hate and despise them despise him; see Mat 10:40-42.
2. Ministers should be faithful; Co1 4:2. They are the stewards of Christ. They are appointed by him. They are responsible to him. They have a most important trust - more important than any other stewards, and they should live in such a manner as to receive the approbation of their master.
3. It is of little consequence what the world thinks of us; Co1 4:3. A good name is on many accounts desirable; but it should not be the leading consideration; nor should we do anything merely to obtain it. Desirable as is a fair reputation, yet the opinion of the world is not to be too highly valued; because -
(1) It often misjudges;
(2) It is prejudiced for or against us;
(3) It is not to decide our final destiny;
(4) To desire that simply, is a selfish and base passion.
4. The esteem even of friends is not to be the leading object of life; Co1 4:2. This is valuable, but not so valuable as the approbation of God. Friends are partial, and even where they do not approve our course, if we are conscientious, we should be willing to bear with their disapprobation. A good conscience is everything. The approbation even of friends cannot help us on the Day of Judgment.
5. We should distrust ourselves; Co1 4:3-4. We should not pronounce too confidently on our motives or our conduct. We may be deceived. There may be much even in our own motives that may elude our most careful inquiry. This should teach us humility, self-distrust, and charity. Knowing our own liableness to misjudge ourselves, we should look with kindness on the faults and failings of others.
6. We see here the nature of the future Judgment; Co1 4:5;
(1) The hidden things of darkness will be brought out - all the secret crimes, and plans, and purposes of people will be developed. All that has been done in secret, in darkness, in the night, in palaces and in prisons, will be developed. What a development will take place in the great Day when the secret crimes of a world shall be Rev_ealed; and when all that has now escaped the notice of people, and the punishment of courts, shall be brought out!
(2) every person's secret thoughts shall be Rev_ealed. There will be no concealment then. All that we have devised or desired; all the thoughts that we have forgotten, shall there be brought out to noon-day. How will the sinner tremble when all his thoughts are made known! Suppose, unknown to him, some person had been writing down all that a man has thought for a day, a week, or a year, and should begin to read it to him. Who is there that would not hang his head with shame, and tremble at such a record? Yet at the Day of Judgment the thoughts of "the whole life" will be Rev_ealed.
(3) every man shall be judged as he ought to be. God is impartial. The man that ought to be saved will be; the man that ought not will not be. How solemn will be the "impartial trial of the world!" Who can think of it but with alarm!
7. We have no occasion for pride or vain-boasting; Co1 4:7. All that we have of beauty, health, wealth, honor, grace, has been given to us by God. For what he has given us we should be grateful; but it should not excite pride. It is, indeed, valuable because God gives it, and we should remember his mercies, but we should not boast. We have nothing to boast of. Had we our deserts, we should be driven away in his wrath, and made wretched. That any are out of hell is matter of thankfulness; that one possesses more than another proves that God is a sovereign, and not that we are more worthy than another, or that there is by nature any ground of preference which one has over another.
8. Irony and sarcasm are sometimes lawful and proper; Co1 4:8-10. But it is not often as safe as it was in the hands of the apostle Paul. Few people can regulate the talent properly; few should allow themselves to indulge in it. It is rarely employed in the Bible; and it is rarely employed elsewhere where it does not do injury. The cause of truth can be usually sustained by sound argument; and that which cannot be thus defended is not worth defense. Deep wounds are often made by the severity of wit and irony; and an indulgence in this usually pRev_ents a man from having a single friend.
9. We see from this chapter what religion has cost; Co1 4:9-13. Paul states the sufferings that he and the other apostles endured in order to establish it. They were despised, and persecuted, and poor, and regarded as the refuse of the world. The Christian religion was founded on the blood of its author, and has been reared amidst the sighs and tears of its friends. All its early advocates were subjected to persecution and trial; and to engage in this work involved the certainty of being a martyr. We enjoy not a blessing which has not thus been purchased; and which has not come to us through the self-denials and toils of the best people that the earth has known. Persecution raged around all the early friends of the church; and it rose and spread while the fire of martyrdom spread, and while its friends were everywhere cast out as evil, and called to bleed in its defense.
10. We have here an illustrious instance of the manner in which reproach, and contempt, and scorn should be borne; Co1 4:12-13. The apostles imitated the example of their Master and followed his precepts. They prayed for their enemies, persecutors, and slanderers. There is nothing but religion that can produce this spirit; and this can do it always. The Saviour evinced it; his apostles evinced it; and all should evince it, who profess to be its friends - We may remark:
(1) This is not produced by nature. It is the work ot grace alone.
(2) it is the very spirit and genius of Christianity to produce it.
(3) nothing but religion will enable a man to bear it, and will produce this temper and spirit.
(4) we have an instance here of what all Christians should evince. All should be in this like the apostles. All should be like the Saviour himself.
11. We have an argument here for the truth of the Christian religion. The argument is founded on the fact that the apostles were willing to suffer so much in order to establish it - They professed to have been eye-witnesses of what they affirmed. They had nothing to gain by spreading it if it was not true. They exposed themselves to persecution on this account, and became willing to die rather than deny its truth - Take, for example, the case of the apostle Paul:
(1) He had every prospect of honor and of wealth in his own country. He had been liberally educated, and had the confidence of his countrymen. He might have risen to the highest station of trust or influence. He had talents which would have raised him to distinction anywhere.
(2) he could not have been mistaken in regard to the events connected with his conversion; Acts 9. The scene, the voice, the light, the blindness, were all things which could not have been counterfeited. They were open and public. They did not occur "in a corner."
(3) he had no earthly motive to change his course. Christianity was despised when he embraced it; its friends were few and poor; and it had no prospect of spreading through the world. It conferred no wealth; bestowed no diadem; imparted no honors; gave no ease; conducted to no friendship of the great and the mighty. It subjected its friends to persecution, and tears, and trials, and death. What should induce such a man to make such a change? Why should Paul have embraced this, but from a conviction of its truth? How could he be convinced of that truth except by some argument that should be so strong as to overcome his hatred to it, make him willing to renounce all his prospects for it; to encounter all that the world could heap upon him, and even death itself, rather than deny it? But such a religion had a higher than any earthly origin, and must have been from God.
12. We may expect to suffer reproach. It has been the common lot of all, from the time of the Master himself to the present. Jesus was reproached; the apostles were reproached; the martyrs were reproached, and we are not to be surprised that ministers and Christians are called to similar trials now. It is enough "for the disciple that he be as his Master, and the servant as his Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: shall: Co1 5:5; Co2 10:2, Co2 10:6, Co2 10:8, Co2 12:20, Co2 12:21, Co2 13:2, Co2 3:10
and: Co2 10:1; Th1 2:7; Jam 3:17
Geneva 1599
(12) What will ye? shall I come unto you with a rod, or in love, and [in] the (l) spirit of meekness?
(12) A passing over to another part of this epistle, in which he reprehends most sharply a very odious offence, showing the use of ecclesiastical correction.
(l) Acting meekly towards you.
John Gill
What will ye?.... Or "how will ye, that I should come unto you?" as the Arabic and Ethiopic versions read it: since the apostle had determined upon his coming to them: and had made mention of it, he puts it to them, in what manner they themselves would choose he should come unto them;
shall I come unto you with a rod; either as a schoolmaster, as were their false teachers, with a "ferula"; or as a father with a rod of correction and chastisement, assuming his paternal authority, putting on severe looks, and using roughness; or rather as an apostle with the apostolical rod; by which is meant not excommunication, which is what belongs to a whole community, and not any single person; but a power of inflicting punishment on the bodies of delinquents, by smiting with diseases, and even with death itself; for as the prophets of the Old Testament had a power from God of inflicting diseases and death upon offenders; so had the apostles of the New, as appears from the instances of Ananias, and Sapphira, and Elymas the sorcerer:
or in love, and in the spirit of meekness? with the affection of a father, with a pleasant countenance, and a meek spirit; in opposition to that roughness and sharpness, he had an authority, as an apostle of Christ, to use in proper cases; and therefore as the latter would be most eligible by them, his suggestion is, that they would behave accordingly, that there might be no occasion to come to them in the former manner, which was not desirable by him, There seems to be an allusion to a practice among the Jews, in the punishing of a drunkard or gluttonous person; the rule for which was this (w),
"they first correct him "with words", or "with a rod", as it is written, Deut 21:18 and have chastened him; but if he adds and repeats (i.e. goes on in his sin), then they stone him.''
Or rather the allusion is to the judges in the sanhedrim, one of the instruments or ensigns of whose office was "a rod or staff" to smite with; it is said (x) of R. Hona, when he went to the sanhedrim, he used to say, bring me the instruments of the Tabernae (the place where the sanhedrim sat); what are they? "the staff" (in Cocceius's edition it is "the rods", and the sandals, the trumpets, and the thongs); the gloss is, "the thong" for scourging, "the staff" (or rods) for beating the rebellious until they return, the "trumpets" for excommunication, and the "sandals" for plucking off the shoe; things in which the judges of the court were concerned, and here the apostle proposes to come as judge; see 1Cor 5:3.
(w) R. Elias in Adderet apud Trigland. de sect. Karaeor. c. 10. p. 161. (x) T. Bab. Sanhedrim, fol. 7. 2.
John Wesley
With a rod - That is, with severity.
Robert Jamieson, A. R. Fausset and David Brown
with a rod, or in love--The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness (Is 11:4; 2Cor 13:3)?