(1)
Scripture Reading: 1 Cor. 4:1-9
The subject of 1 Corinthians 4 is stewards of the mysteries of God (1 Cor. 4:1-21). The focus of this chapter is neither Christ nor the church; it is the stewards of God’s mysteries. In 4:1 Paul says, “In this way let a man account of us, as servants of Christ and stewards of the mysteries of God.” The Greek word rendered stewards in this verse is of the same root as the word economy or dispensation in 1 Timothy 1:4 and Ephesians 1:10. It means a dispensing steward, a household administrator, one who dispenses the household supply to its members. The apostles were appointed by the Lord to be such stewards, dispensing God’s mysteries, which are Christ as the mystery of God and the church as the mystery of Christ (Col. 2:2; Eph. 3:4), to the believers. The dispensing service, the stewardship, is the ministry of the apostles.
In God’s economy revealed in the New Testament there are mainly two mysteries. The first mystery, revealed in the book of Colossians, is Christ as the mystery of God. In Colossians 2:2 Paul speaks of the “full knowledge of the mystery of God, Christ.” Christ is God’s mystery. In Himself God is a mystery. He is real, living, and almighty; however, He is invisible. Because no one has ever seen God, He is a mystery. This mysterious God is embodied in Christ. Hence, Christ is the mystery of God. Christ is not only God, but He is God embodied, God defined, God explained, and God expressed. Therefore, Christ is God made visible. The Lord Jesus said, “He who has seen Me has seen the Father” (John 14:9). The first mystery in God’s economy is Christ, God expressed, as the mystery of God.
The second mystery, revealed in the book of Ephesians and explained in it, especially in chapter three, is the mystery of Christ. Christ also is a mystery. In Ephesians 3:4 Paul uses the expression “the mystery of Christ.” Furthermore, Colossians 1:27 says, “To whom God willed to make known what are the riches of the glory of this mystery among the nations, which is Christ in you, the hope of glory.” As believers, we have Christ dwelling in us. But this Christ whom we have is a mystery. Although Christ lives in us, worldly people do not realize that He is in us. To them, this is a mystery. But although Christ is mysterious, the church is the manifestation of Christ. As the Body of Christ, the church is the expression of Christ. When we see the church, we see Christ. When we come into the church, we come into Christ. When we contact the church, we contact Christ. The church is truly the mystery of Christ.
When in 4:1 Paul refers to the mysteries of God, he means Christ as the mystery of God and the church as the mystery of Christ. Paul and the other apostles were stewards of these mysteries.
We have pointed out that the Greek word for stewards in 4:1 is of the same root as the word economy or dispensation used elsewhere. This word, oikonomia, denotes a household administration or management. In the New Testament a steward is one who serves and takes care of the dispensing of God to His family. God has a very large family, and His desire is to dispense Himself into all the members of His family.
The place of a steward in God’s family may be illustrated by the function of a steward in a wealthy family in ancient times. A steward in such a family was responsible to care for the dispensing of the means of life — food, clothing, and other necessities — to the members of the family. Wealthy families often had an abundant supply of these necessities in storage. The responsibility of a steward was to dispense this supply to the members of the family. Using this as a metaphor, Paul refers to himself as a steward in God’s family. God is exceedingly rich; He has a vast storehouse of goods which He intends to dispense into His children. But this dispensation requires a steward. Thus, a steward is a dispenser, one who dispenses the divine life supply to God’s children.
As such a dispenser, Paul dispensed Christ into all the believers. Receiving such a dispensation through Paul, the believers could then grow with the supply they had received. By this we see that Paul’s ministry was a dispensing ministry, a ministry of dispensing the unsearchable riches of Christ into our being so that we may grow and become the church. Paul dispensed Christ’s riches not only into the saints individually, but also into the Body corporately.
Paul’s service of dispensing is called the stewardship. In other words, this stewardship is the ministry. The ministry is a stewardship, a service, that dispenses the riches of Christ into the saints, the members of the Body, and into the church, the Body as a whole. May we all be impressed with the two crucial matters of the mysteries of God and the dispensing steward.
If we read 1 Corinthians 4 carefully, we shall see that this chapter on the stewards of the mysteries of God emphasizes four main points: faithful servants of Christ (vv. 1-5), a spectacle both to angels and to men (vv. 6-9), the offscouring of the world and the scum of all things (vv. 10-13), and the begetting father (vv. 14-21). We shall cover the first two points in this message and the last two points in the following message.
In 4:1 Paul says, “In this way let a man account of us, as servants of Christ and stewards of the mysteries of God.” By “this way” Paul means the way described in 3:21-23. In these verses Paul charges us not to boast in men, for all things are ours, we are Christ’s, and Christ is God’s.
In this way, Paul says, he was to be accounted as a servant of Christ. The Greek word rendered “account” here also means reckon, measure, or classify. Paul is saying that he was to be evaluated, or estimated, in this way as a servant of Christ.
The word servant in this verse means an attendant or appointed servant, an official servant appointed specifically for a certain purpose (Acts 26:16).
In verse 2 Paul goes on to say, “Here, furthermore, it is sought in stewards that one be found faithful.” The word “here” means in the stewardship, in the dispensing ministry. In this dispensing ministry it is most important that stewards be found faithful.
Here Paul seems to be talking about himself. Today many so-called spiritual people think that it is always wrong for Christians to talk about themselves. When I was with the Brethren, we were taught never to refer to ourselves in a positive way. But here Paul seems to indicate that he was faithful as a steward.
In verse 3 Paul continues, “But to me it is a very small thing that I should be examined by you or by man’s day; nor do I even examine myself.” The word examined means examined for judgment or in judgment. It also means to be criticized. Paul is saying that he regarded it as a small thing to be criticized by the saints or by man’s day. Man’s day is the present age in which man judges. This is in contrast to the Lord’s day (3:13), which will be the coming age, the kingdom age, in which the Lord will judge.
In this verse Paul also tells us that he did not even examine himself. He regarded it as a very small matter to be examined by the Corinthians or by man’s day, and he would not examine himself.
In this verse there are two basic matters we all need to learn. First, we should not care about being criticized or judged by others. Most Christians find it unbearable to be judged or criticized. Certain sisters, if they learn that others have criticized them, may not be able to sleep well for a long period of time. This is true of brothers also. Suppose a certain brother who is an elder learns that someone has spoken critically of him. He may not be able to rest well that night, for he may say to himself, “I am one of the elders in the church, but certain ones are criticizing me.” If we are bothered by criticism, it indicates that it is a great thing, not a small thing, for us to be examined by others. We cannot yet say with Paul, “To me it is a very small thing that I should be examined by you.”
Forty years ago, I used to be quite bothered whenever I was criticized. Sometimes it affected my sleeping or eating. But after many years of experience, I am hardly ever bothered by criticism. I do not say that criticism never bothers me. However, I can testify that it disturbs me very little, if at all. In fact, to be judged and criticized has become rather common, rather ordinary. If I am not criticized, I would wonder if I am faithful to the Lord’s commission. Anyone who is living and active will eventually be criticized. The best way to avoid criticism is to do nothing. As long as we are active in caring for the church, we must be prepared for criticism.
I would advise all the elders in the churches to ask for the Lord’s mercy to increase their capacity to withstand criticism. A brother who is new to the eldership may find it very difficult at first to bear the criticism of the saints. The elders are criticized not mainly by those outside the church, but primarily by the brothers and sisters in the church. However, after a period of time, an elder should become accustomed to criticism.
We may compare criticism to hot peppers: hot peppers are difficult to eat at first, but eventually one may become accustomed to them. Many elders have become quite good at eating and digesting the hot peppers of the saints’ criticism. They have learned, with Paul, that it is a very small thing to be criticized by others.
The second matter we need to learn from these verses is not to criticize ourselves or examine ourselves. Early in my ministry I examined myself after every message. I spent much time to consider how others reacted to the message. Often, it would take days before I could be fully at rest concerning a message I had given. Then the time would come to give another message. Today I do not examine myself like this. I have learned that it is not a healthy practice to engage in this kind of self-examination. Actually, we are not worthy of such examination. Furthermore, if we do not examine ourselves, we may seem to be all right. But if we engage in self-examination, we may become very disappointed. If the elders all examine themselves in this way, they will feel that they are not qualified to be elders and will certainly try to resign. Paul could say that he did not examine himself, and we need to learn of him in this matter.
In verse 4 Paul says, “For I am conscious of nothing against myself; but I am not justified by this; but He Who examines me is the Lord.” Although Paul felt that he was right, he did not think that he was therefore justified. Knowing that the One who examines him is the Lord, he was willing to leave the matter of judgment with Him. Paul seems to be saying, “Let the Lord examine me. He will judge me in the day of His appearing.”
In verse 5 Paul concludes, “Therefore do not judge anything before the time, until the Lord comes, who shall both bring to light the hidden things of darkness and make manifest the counsels of the hearts, and then there will be praise to each one from God.” The phrase “before the time” means before the Lord’s day.
Paul’s words in verses 2 through 5 indicate that he was a faithful steward. He did not care for the criticism of others, and he did not criticize himself. He left the entire situation with the Lord. This indicates his faithfulness.
If we care for others’ criticism of us or if we examine ourselves, we are not faithful. On the contrary, we may be rather political and try to avoid criticism in order to feel better. We need to turn from this and leave judgment to the Lord. Then we shall be faithful.
First Corinthians 4:6 says, “Now these things, brothers, I have applied to myself and Apollos for your sakes, that you may learn in us not to go beyond what has been written, that no one be puffed up on behalf of the one against the other.” By “these things” Paul refers to the things mentioned in the preceding passage, from chapter one to this chapter. The Greek word rendered “applied” literally means transfigured, transferred in a figure. It is a metaphoric term. What the apostle has written in the preceding passage, beginning with chapter one, gives a figure. Now he transfers that figure to himself and Apollos, that is, he applies it figuratively to himself and Apollos.
Some translators and expositors think that the expression “what has been written” refers to the writings of the Old Testament. We disagree. This phrase must refer to what has been written in the preceding chapters, such as: “Was Paul crucified for you?” (1:13), “What then is Apollos? And what is Paul?” They are simply ministers of Christ, a planter and a waterer (3:5-7). They are not Christ crucified for the believers. They are not God, who makes the believers grow. They should not be appraised beyond being ministers of Christ, planters and waterers. Otherwise, their appraisers, like the fleshly Corinthian believers, may be puffed up on behalf of the one against the other.
Verse 7 continues, “For who makes a distinction between you and others? And what do you have that you did not receive? And if indeed you received it, why do you boast as not receiving it?” It is God who makes a distinction between us and others. And what we have we received from God. Hence, all the glory should be ascribed to God, and we should boast in Him, not in ourselves or in any servants, such as Paul or Apollos, whom He has used. Here Paul seems to be saying, “Do you think that it is Peter, Paul, or Apollos who makes a distinction between you and others, or who makes you different from others? Don’t think like this. Furthermore, what you received you received not from Paul, Cephas, or Apollos — you received it all from God. Therefore, you should not boast as if you have not received it. If you have something which makes you different from others or distinct from others, that is something you have received from God. Since God has given it to you, you should boast in Him alone, not in any man.”
Verse 8 says, “Already you are filled; already you have become rich; you have reigned without us; and I would that you really did reign, that we also might reign with you.” The Corinthian believers, proud of what they obtained, became satisfied with what they had. They became self-sufficient and reigned independently of the apostles. This was altogether in themselves and in their flesh.
Once again Paul refers to the situation among those philosophical Greek believers at Corinth. They thought they were sufficient, that they were rich and full. They acted as if they were kings reigning without the apostles. Speaking very faithfully, Paul says to them, “I would that you really did reign, that we also might reign with you.” This word is not sweet, pleasant, or sugar-coated in any way. It is a word that shows Paul’s faithfulness.
In verse 9 Paul goes on to say, “For, I think, God has set forth us the apostles last of all, as doomed to death; because we have become a spectacle to the world, both to angels and to men.” Paul says that God has set forth the apostles last, because the Corinthians were acting as if they were already kings. Here Paul is telling them that they had become kings before the apostles did. This means that God has set forth the apostles last; they would be the last to become kings.
In Paul’s time, when criminals fought with wild beasts in the amphitheater for the entertainment of the populace, the criminals were exhibited last of all. The criminals were regarded as nothing, for they were the lowest of people, those who had committed crimes deserving the death penalty. The Roman government often would have them fight against wild beasts in the amphitheater as an exhibition. Whenever there was such an exhibition, the criminals were exhibited last of all. Paul uses this as a metaphor to illustrate that the apostles have been set forth by God to be the last show, the last exhibition. The Corinthians were not last; the apostles were those who were last. The apostles considered themselves as criminals doomed to death before the world, not as kings destined to reign like the Corinthians.
Paul also tells the Corinthians that the apostles had become “a spectacle to the world, both to angels and to men.” This also is a metaphor, referring to fights between criminals and wild beasts in the Roman amphitheater. The apostles became such a spectacle to the world, seen not only by men but also by angels. Both men on earth and angels in the air were watching the exhibition of the apostles. Hence, they were a spectacle to the whole universe. As we shall see in the next message, this is related to their becoming “the offscouring of the world” and “the scum of all things” (v. 13).
By using these metaphors Paul was telling the Corinthian believers that they should not act as if they were kings or as if they were rich and had everything. Paul seems to be saying, “Don’t behave like kings. God has made us, the apostles, last in the divine exhibition. We are as criminals doomed to death. This is our destiny. But you seem to be enjoying another kind of destiny. You are rich, you are full, and you are reigning. We, however, are a spectacle.”
Paul’s word to the Corinthians applies to us today in the Lord’s recovery. We also should be like the apostles in verse 9 — criminals doomed to death and a spectacle both to angels and to men. We should not consider ourselves those who are full, rich, and powerful. This attitude is altogether wrong. We in the recovery must give others the impression that we are as criminals condemned to death and a spectacle to the whole universe.
