1 Coríntios 4

John MacArthur · Citado em PreceptAustin

1 Coríntios 4

MacArthur - First Corinthians 4:1–5 focuses on the true nature and marks of God’s ministers. It sets forth the basic guidelines and standards by which ministers are to minister and be evaluated. It deals with what the congregation’s attitude toward the minister should be and what the minister’s attitude toward himself should be. In short, it puts the minister of God in God’s perspective. Paul makes it clear that popularity, personality, degrees, and numbers play no role in the Lord’s perspective—and that they should play no role in ours. The main point of the passage here still concerns the divisions over different ministers. The message is that servants of God should not be ranked at all, by others or by themselves. All who are true to Scripture in their preaching and living should be treated equally. (MNTC-1 Cor)

1 Coríntios 4

MacArthur says a huperetes is "called to serve men in Christ’s name; but they cannot serve men rightly unless they serve their Lord rightly. And they cannot serve Him rightly unless they see themselves rightly: as His underslaves, His menial servants." (Ibid) G Campbell Morgan describes the huperetes as “one who acts under direction, and asks no questions, one who does the thing he is appointed to do without hesitation, and one who reports only to the One Who is over him.” Go, labor on; spend and be spent, Thy joy to do the Father's will; It is the way the Master went; Should not the servant tread it still? Go, labor on; 'tis not for naught; Thine earthly loss is heavenly gain; Men heed thee, love thee, praise thee not; The Master praises—what are men? Go, labor on; your hands are weak; Your knees are faint, your soul cast down; Yet falter not; the prize you seek Is near—a kingdom and a crown! —Horatius Bonar Regard (3049)(logizomai from lógos = reason, word, account) means to reckon, compute, calculate, to take into account, to deliberate, and to weigh. Logizomai refers to a process of careful study or reasoning which results in the arriving at a conclusion. Logizomai was a term frequently used in the business community of Paul's day and meant to impute (put to one's account) or credit to one's account. Uses in Corinthians - 1 Co. 4:1; 1 Co. 13:5; 1 Co. 13:11; 2 Co. 3:5; 2 Co. 5:19; 2 Co. 10:2; 2 Co. 10:7; 2 Co. 10:11; 2 Co. 11:5; 2 Co. 12:6 Servants (5257)(huperetes from hupo = under, beneath + eretes = a rower) is literally and under oarsman and then a subordinate, a servant, an attendant (Lk 4:20), one who is in the service of another or an assistant in general. Huperetes describes a a helper who willingly submits himself to carrying out the will of the one over him. Huperetes "were the most menial, unenvied, and despised of slaves." (MacArthur) The word denotes subordination (originally an under-rower in a trireme, a ship with three banks of oars) and is different from the "servants" used in 1 Cor 3:5 (diakonos). In John 7:32, 45, 46 it is used of the Temple "police" or guards. Servants of the word describes these men as focused on the word, listening and acting according to the word. "They not only had personal knowledge of the facts but also practical experience of the facts." (Plummer). The word was also used of medical assistants or attendants. 20x in 20v - Matt. 5:25; Matt. 26:58; Mk. 14:54; Mk. 14:65; Lk. 1:2; Lk. 4:20; Jn. 7:32; Jn. 7:45; Jn. 7:46; Jn. 18:3; Jn. 18:12; Jn. 18:18; Jn. 18:22; Jn. 18:36; Jn. 19:6; Acts 5:22; Acts 5:26; Acts 13:5; Acts 26:16; 1 Co. 4:1 Wikipedia Article - Hyperetes Zodhiates adds that "The word hupērétēs in classical Greek was used of the messenger of the gods, who was called by that name. In the context, this can only mean that such a messenger, as a servant, was executing the will of Zeus, and thus had behind him the power and authority of Zeus as chief of the ancient mythological gods of the Greeks. The men of Delphi, for instance, were called hupērétai, "servants," of Apollo in the same sense, since in his name they proclaimed the will of him who declared himself in the oracle." (1 Corinthians Commentary) 'PERSONAL ACCOUNTABILITY TO GOD And stewards - While servants (huperetes) speaks of subordination to Christ, steward speaks of accountability to Christ. Literally "house managers" one who was in total control of a household While servants (above) emphasizes a leader's subordinate position to Christ, stewards emphasizes their responsibility to Christ. Paul and Apollos were stewards who had been entrusted with the Gospel even as secular stewards were entrusted with the management of property while the Owner was away (in this case Jesus as the owner of the Church, His body). As stewards Paul and Apollos were subordinate to Christ, trusted by Him and ultimately accountable to Him whey He returns on that day. As Jesus said “Who then is the faithful and sensible steward (oikonomos), whom his master will put in charge of his servants, to give them their rations at the proper time (kairos - same word used in 1 Cor 4:5+ = "before the time [kairos]")? 43 “Blessed is that slave whom his master finds so doing when he comes. 44“Truly I say to you that he will put him in charge of all his possessions....48 but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more. (Lk 12:42-44+) Comment: "So a teacher or a preacher in this household of faith is to take God's revealed word and dispense it to the household." (Goins) Given the fact that the steward in secular writings was the person over the household, the comments by Lightfoot are apropos- “The church is the oikos (1 Tim. 3:15), God the oikodespotes (Matt. 13:52+), the members the oikeioi](Gal. 6:10+; Eph. 2:19)” Paul took this stewardship seriously and soberly, writing to the saints at Colossae Of this church I was made a minister (diakonos) according to the stewardship (oikonomia) from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, (Col 1:25+) Comment - Paul understood that his stewardship of the mysteries of God came with an accountability to God, ultimately Christ the Head of His "House" (the Church, His Body). He understood that stewardship stresses obligation, responsibility, and faithfulness of the servant to his master in carry out the entrusted task. Beloved, EACH ONE OF YOU has been given "a special (spiritual) gift)" which begs a soleim, sobering question "Are you employing it "in serving one another as good stewards (oikonomos) of the manifold grace of God." (1 Peter 4:10-11+) Adam

1 Coríntios 4

MacArthur- Matters of outward sin are to be judged as 1 Timothy 5:19–21 indicates. But apart from the discipline of sinning servants, we can make no absolutely accurate judgment as to the faithfulness of heart, mind, and body of any servant of God. yet - (alla) Strong term of contrast. I am not by this acquitted - The KJV could be confusing as it reads "yet am I not hereby justified," which clearly does not refer to the doctrine of justification by faith! Amplified = "but I am not vindicated and acquitted before God on that account." Paul's words remind me of another man after God's own heart, David writing "Who can discern his errors? (IN LIGHT OF THIS REALITY, DAVID PRAYS) Acquit me of hidden faults." (Ps 19:10). Godly men, no matter how holy and ostensibly blameless, recognize their sinful nature and the fact that they commit sins that they are not even aware are sins (thus David's question).

1 Coríntios 4

MacArthur - Because Paul speaks here of each man’s praise, I do not believe things hidden in the darkness refers to sins or anything evil, but simply to things presently unknown to us. The passage emphasizes that every believer will have praise, no matter what his works and motives, because “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). All Christians will have some reward and some praise. Who will receive much and who will receive little only God knows. But once the wood, hay, and straw are burned away, the gold, silver, and precious stones will remain to be eternally rewarded.

1 Coríntios 4

MacArthur writes "They were proud of their human wisdom and proud of their human leaders. It was that worldly, carnal pride that caused the serious divisions that plagued the church. Those leaders themselves were godly and humble servants of the Lord, and the Corinthians had much reason to be grateful for His having sent them such men. But instead of being grateful they were proud." Jack Arnold introduces this next section - Benjamin Franklin said, "The proud hate pride -- in others.” That was the exact problem of the Corinthian Christians. They were puffed up with pride which manifested itself in conceit. They were glorying in their preachers Paul, Apollos, Peter - rather than Christ. They were exalting their own human wisdom which fed their pride. They had become conceited because they actually believed they had arrived spiritually under the tutelage of their particular preacher-hero when in actuality they were babes in Christ who needed much spiritual growth. The irony was the Corinthians hated the pride they thought they saw in the Apostle Paul but could not see the glaring pride and conceit in their own lives. In 4:6-2 1, Paul will give a warning to these Corinthians concerning pride, self-sufficiency and complacency which was evident in their church. (1 Corinthians 4:6-21 Conceit: The Root Of Divisions) Now these things, brethren (adelphos) - These things should always prompt a question, "what things?" This will invariably force you to examine the context (always a good practice!) But how far back do we go in the context in this case? The clue is that Paul says he had used "figures of speech" (have figuratively applied) to describe both himself and Apollos and this forces us to expand the search to more than just the preceding verse or two. In other words, if we go back to the previous chapter, we observe that Paul used three figures of speech of himself and Apollos (and he will use one more "figure" in 1 Cor 4:15+) - (1) Servants (diakonos), those who perform the menial task of waiting on tables (1 Cor 3:5+); (2) Planter/waterer (picture of farmers) (1 Cor 3:6-9+); (3) Builders, Paul laying the foundation (architekton) and Apollos building on it (epoikodomeo) (1 Cor 3:10-14+). Then in chapter 4 Paul added two more figures of speech - (4) Servants (huperetes) - under-rowers (1 Cor 4:1+) and (5) Stewards (oikonomos) - slave who was responsible for managing a man's property or household and for distributing their wages, food, etc to its members. (1 Cor 4:2+) As an aside this would make a great sermon as it is a beautiful description of pastor, and by application a wonderful template for all God's children to seek to follow by His Spirit and for His glory. Amen! (6) Father (pater) - the "spiritual father" of the Corinthians - see 1 Cor 4:15+ I have figuratively applied to myself and Apollos for your sakes - Paul is saying that the figures he used of servants and steward and applied to himself and Apollos were not to be taken literally, but figuratively. He used this mode of teaching to help the Corinthians understand better who he and Apollos were and what their role was. And if one looks at each figure of speech it is clear that Paul is combating the tendency of the Corinthians toward arrogance and boasting. If they saw themselves as God sees them -- as servants, under-rowers, stewards, builders -- this would serve to deflate their puffed up egos! And this also helps one apply Paul's following command to "be imitators of me," (1 Cor 4:16+), imitating my humble approach to ministry of the Gospel for the glory of the Lord. I am reminded of Paul's similar description in his second letter (It is one of my personal "go to" verses when my fallen flesh begins to boast in self after receiving a commendatory email from a user - I have to fight off pride by running for refuge in the following verse and also to Psalm 115:1)... Not that we are adequate in ourselves to consider ANYTHING (WHO MUCH?) as coming from ourselves, but our adequacy is from God, Who also made us adequate as servants (diakonos) of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (2 Cor 3:5-6+) Jack Arnold - Paul used himself and Apollos as examples or illustrations to demonstrate that all ministers are instruments in the band of God. Obviously the whole Corinthian church had divided up to follow their particular leader. What Paul has said and is about to say about himself and Apollos were designed to teach them lessons about humility. Related Resource: Figures of speech - Importance of understanding how to interpret terms of comparison// simile // metaphor Brethren (80) adelphos from a = denotes unity + delphus = a womb) literally means brother referring to a physical brother or figuratively can refer to a brother in the spiritual sense. Adelphos in the letters to the Corinthians (most in first epistle) - 1 Co. 1:1; 1 Co. 1:10; 1 Co. 1:11; 1 Co. 1:26; 1 Co. 2:1; 1 Co. 3:1; 1 Co. 4:6; 1 Co. 5:11; 1 Co. 6:5; 1 Co. 6:6; 1 Co. 6:8; 1 Co. 7:12; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 7:24; 1 Co. 7:29; 1 Co. 8:11; 1 Co. 8:12; 1 Co. 8:13; 1 Co. 9:5; 1 Co. 10:1; 1 Co. 11:33; 1 Co. 12:1; 1 Co. 14:6; 1 Co. 14:20; 1 Co. 14:26; 1 Co. 14:39; 1 Co. 15:1; 1 Co. 15:6; 1 Co. 15:31; 1 Co. 15:50; 1 Co. 15:58; 1 Co. 16:11; 1 Co. 16:12; 1 Co. 16:15; 1 Co. 16:20; 2 Co. 1:1; 2 Co. 1:8; 2 Co. 2:13; 2 Co. 8:1; 2 Co. 8:18; 2 Co. 8:22; 2 Co. 8:23; 2 Co. 9:3; 2 Co. 9:5; 2 Co. 11:9; 2 Co. 12:18; 2 Co. 13:11; Figuratively applied (3345) metaschematizo from metá = exchange or change of place or condition + schematízo = to form <> from schema = shape, outward form or fashion, the form that is seen) means to change the outward form or appearance of something. To alter the outward appearance in such a way as to deceive or to feign to be what one is not (see uses in 2 Cor 11:13, 14, 15). The meaning in 1 Cor 4:6 is illustrating something with the help of a figure of speech. Used 5x in the NT - 1 Co. 4:6; 2 Co. 11:13; 2 Co. 11:14; 2 Co. 11:15; Phil. 3:21 Ryrie - I have figuratively applied. I.e., though Paul had been speaking of himself and Apollos (3:5-4:5), others, whom he did not name, were the real culprits. that in us you may learn not to exceed what is written. I.e., that you might learn by us to live faithfully according to the Scriptures. So that (term of purpose) in us you may learn (manthano) not to exceed what is written - NLT = "If you pay attention to what I have quoted from the Scriptures," Amplified = "You may learn [to think of men in accordance with Scripture and] not to go beyond that which is written." Notice that the "figures of speech" were like "windows" into God's truth, and were given to help these infantile believers learn (manthano) some basic truths. This is a difficult passage. It may mean his purpose was to encourage them to think biblically. Vine on you may learn - finding an object lesson in them, which they could readily apply to the actual conditions at Corinth. Vine on not to exceed what is written - possibly referring to the Scriptures and perhaps especially to those which had already been quoted (see 1 Cor 1:19, 31; 3:19, 20). It seems more likely, however, that the phrase is a technical one, taken from general usage, referring, in common parlance, to adherence to the terms of an agreement. Thus the warning would be not to go beyond the terms of the commission entrusted to a teacher. MacArthur - God’s faithful servants are to receive proper honor and respect. We are to “appreciate those who diligently labor among [us], and have charge over [us] in the Lord and give [us] instruction” (1 Thess. 5:12), and faithful elders should “be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Tim. 5:17). But they are to be honored only within such bounds of Scripture. Godly respect turns into ungodly exaltation when we exceed what is written. When loving gratitude and legitimate loyalty are contaminated with pride and conceit, Christ’s church is fractured and weakened. What God intends as a means of unity Satan turns into a means of division Arnold suggests that "it most likely implies that Paul, Apollos and Peter were an object lesson to the Corinthians that they were not to think of leaders above that which was written in the Old Testament where worldly wisdom is considered folly and all of God’s ministers are called servants. We should never glory in God’s leaders because God is a jealous God who will not share His glory with any mere man. So that (term of purpose) no one of you will become arrogant (phusioo = "key word" - 1 Cor 4:18,19) in behalf of one against the other - Amplified -"that none of you may be puffed up and inflated with pride and boast in favor of one [minister and teacher] against another." NLT = "you won't be proud of one of your leaders at the expense of another." MacArthur explains what this is such a problem because "The meaning of pride basically is “I’m for me.” When everyone is pulling first of all for himself, fellowship and harmony are torn apart in the process." Vine - watchfulness is needed against the tendency toward the attachment to a particular leader in an assembly, whose natural qualifications and influence make a special appeal to certain minds, and the consequent formation of cliques. Nor should appreciation of one who has been the means of blessing to a person be allowed to develop into undue estimation of his gifts. To panegyrize a favorite leader of one’s own choosing is to evince a high-flown self-conceit, and this is the point of the warning to the church members against being “puffed up” for special favorites. Arnold - We learn here that the bottom line problem at Corinth was not the superficial things such as human reasoning and preacher worship, but that it was pride. The followers of Apollos exalted themselves over those of Paul and those of Paul over Peter. One brother not only thought himself superior to another but also assumed a hostile attitude towards him. They were full of pride and puffed up with conceit, each thinking he had the best leader; consequently, they looked down their noses at those who did not follow the same leader they did or those who did not act or think like they did. They reeked with conceit. The Corinthians were puffed up over preacher worship and they were also puffed up over spiritual gifts. First Corinthians 1:7 says, “Therefore you do not lack any spiritual gift." They had all twenty-one of the spiritual gifts mentioned in the New Testament. They thought they had acted spiritually because they had a great deal of human knowledge and had experienced the mystical gift of tongues. They had all the gifts, yet they were a messed up church, filled with pride and rotten lives. This shows us that an active local church with exciting meetings and with all the spiritual gifts manifested is not necessarily a godly, committed, maturing body of Christians. It is possible for Christians to think they have arrived spiritually and don’t need other people to teach them, encourage them, correct them or lead them. A Christian never completely arrives spiritually in this life no matter how far he has progressed in spiritual maturity. There is always room for growth. “Not that I have already obtained all this, or have already been made perfect (spiritually mature) but I press on to take hold of that for which Christ Jesus took hold of me” (Phil 3:12). Christians can get proud over so many things. It may be the wealth of the church, the status people in the church, the strong teaching, a particular doctrinal emphasis, its missionary thrust, its type of worship or its size. Remember, pride goes before destruction. Pride is the root of divisions, conflicts and dissensions in the life of the local church and between believers in Christ. Knofel Staton - We feed pride into our system when we continue to pump ourselves up with a bunch of self-centered hot air. Pride has several devastating results--all of which interfere with the fellowship into which God has called us. 1) Pride cuts ourselves off from God--for who needs God if we are self-sufficient within ourselves? 2) Pride cuts ourselves off from others, for who needs to be dependent upon others if in our pride we are independent? 3) Pride cuts ourselves off from ourselves, for it does not permit us to face accurately our own self-evaluation. 4) Pride cuts ourselves off from service. No wonder God hates pride. And no wonder we read that pride comes before a fall (1 Corinthians). 1 Corinthians 4:7 For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it? Amplified - For who separates you from the others [as a faction leader]? [Who makes you superior and sets you apart from another, giving you the preeminence?] What have you that was not given to you? If then you received it [from someone], why do you boast as if you had not received [but had gained it by your own efforts]? NET 1 Corinthians 4:7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not? NLT 1 Corinthians 4:7 For what gives you the right to make such a judgment? What do you have that God hasn't given you? And if everything you have is from God, why boast as though it were not a gift? ESV 1 Corinthians 4:7 For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it? NIV 1 Corinthians 4:7 For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not? GNT 1 Corinthians 4:7 τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; KJV 1 Corinthians 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? YLT 1 Corinthians 4:7 for who doth make thee to differ? and what hast thou, that thou didst not receive? and if thou didst also receive, why dost thou glory as not having received? ASV 1 Corinthians 4:7 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? CSB 1 Corinthians 4:7 For who makes you so superior? What do you have that you didn't receive? If, in fact, you did receive it, why do you boast as if you hadn't received it? NKJ 1 Corinthians 4:7 For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it? NRS 1 Corinthians 4:7 For who sees anything different in you? What do you have that you did not receive? And if you received it, why do you boast as if it were not a gift? NAB 1 Corinthians 4:7 Who confers distinction upon you? What do you possess that you have not received? But if you have received it, why are you boasting as if you did not receive it? NJB 1 Corinthians 4:7 Who made you so important? What have you got that was not given to you? And if it was given to you, why are you boasting as though it were your own? GWN 1 Corinthians 4:7 Who says that you are any better than other people? What do you have that wasn't given to you? If you were given what you have, why are you bragging as if it weren't a gift? BBE 1 Corinthians 4:7 For who made you better than your brother? or what have you that has not been given to you? but if it has been given to you, what cause have you for pride, as if it had not been given to you? who: 1Co 12:4-11 15:10 Ro 9:16-18 Eph 3:3-5 2Th 2:12-14 1Ti 1:12-15 Tit 3:3-7 and what: 1Co 3:5 7:7 1Ch 29:11-16 2Ch 1:7-12 Pr 2:6 Mt 25:14,15 Lu 19:13 Joh 1:16 3:27 Ro 1:5 12:6 Jas 1:17 1Pe 4:10 why: 1Co 5:6 2Ch 32:23-29 Eze 28:2-5 29:3 Da 4:30-32 5:18,23 Ac 12:22,23 THREE SHARP QUESTIONS LIKE A PROSECUTING ATTORNEY! Like a careful prosecuting attorney Paul will use 3 questions to expose their arrogance and pride, the first dealing with the attitude of superiority, the second with the attitude of ingratitude and the third the attitude of self-boasting. Paul could then "rest his case!" But unfortunately he knew the triad of question would not pierce their armor of arrogance and so under the Spirit's inspiration he was forced in the next 6 verses (1 Cor 4:8-13) to unleash a soliloquy of sarcasm. I like the way R C H

1 Coríntios 4

MacArthur - The whole foundation of their boasting was nothing more than a fabrication of their pride. Nothing is more self-deceitful than pride. We are inclined to believe almost anything about ourselves if it is favorable. But Paul would not allow the Corinthians to remain self-deceived. He stripped away every excuse and broke down every defense. He loved them too much to allow Satan to so mislead and misuse them. The apostle was so concerned, and so determined that they would understand the seriousness of their sin, that he drove home his point with pointed sarcasm (IN THE NEXT SECTION). Arnold - Paul continued to repress their conceit by reminding them there is no room for boasting in a Christian because everything comes from the hand of a loving, sovereign God. Paul's point is clear. It is prideful conceit which causes conflicts and before we can solve conflicts with other Christians or heal divisions within a local church, we must first deal with our pride and conceit. Think about this for a moment. The first conflict in the universe was between God and Lucifer and the root was Lucifer’s pride and conceit. The conflict between Cain and Abel, which was the first conflict in the world, was caused by pride and conceit. The conflict between David and King Saul started when Saul heard the women in the city say, “Saul has killed his thousands but David his tens of thousands,” and the root was pride and conceit. These things lead to a superiority attitude and also to great jealousy when someone outshines us. The result is always conflict and division. (1 Corinthians 4:6-21 Conceit: The Root Of Divisions) THOUGHT -

1 Coríntios 4

MacArthur - To unmask their conceit he heaps on feigned praise. He tells the Corinthian believers they are great and wonderful. They are satiated with every good thing; they are wealthy; they are royal. They had it all. They had arrived. Except for the context, the Corinthians probably would have taken Paul’s words in verse 8 at face value. That is exactly what they thought of themselves. Arnold - One of the obvious teachings in the New Testament is that the Christian spiritually and positionally possesses now which will be actually and factually his in the future kingdom. This is called “realized eschatology." It views everything from the “already but not yet” perspective. However, the Corinthians had an “over-realized eschatology." They thought they had arrived spiritually; they were in their opinion well on the way to perfection. They placed their emphasis on the already with little or no emphasis upon the not yet....Outwardly they lacked nothing; they felt no want. They were very secure and self-sufficient and self-satisfied because in their conceit they thought they had it made. They perceived themselves as mature and godly when in actuality they were immature baby Christians and ungodly. Their own pride blinded them to their true spiritual condition. (Conceit: The Root Of Divisions) Are filled :(2880)(korennumi) means satiate, fill, to be content. In passive means get enough of, be satisfied with, have all one wants of something. BDAG = "you already have eaten your fill, i.e., you think you already have all the spiritual food you need (1 Cor 4:8). Only here and Acts 27:38 (not in Lxx). Gilbrant adds "In classical usage korennumi means “to satiate”; in the passive voice it means “to have one’s fill” or “to overeat.” The term is related to koros, a noun not found in Scripture, that means “satiety.” This set of words is used mainly in reference to eating. Acts 27:38 uses it when, after a 2-week fast during a storm, the 276 passengers sailing for Rome followed Paul’s example and “ate their fill” before throwing the wheat overboard to lighten the ship. Paul used the word figuratively when he said to the Corinthians that they were “full,” acting as if they did not need any more spiritual food (1 Corinthians 4:8). (Complete Biblical Library Greek-English Dictionary) Only 2 uses in NT - Acts 27:38; 1 Co. 4:8 and none in the Septuagint. Become rich (4147)(plouteo from ploutos = wealth) means to be or become rich or wealthy (Lk 1:53, 1 Ti 6:9) and is used figuratively of spiritual riches (cp Lk 12:21, Rev 3:18+ and literally in Rev 3:17+!) 12x - abounding in riches(1), become rich(4), become wealthy(1), get rich(1), rich(5).Lk 1:53, 12:21, Ro 10:12, 1Co 4:8, 2 Co 8:9, 1 Ti 6:9,18, Rev 3:17+, Rev 3:18+, Rev 18:3+, Rev 18:15+, Rev 18:19+ You have become kings without us - Amplified = "you have ascended your thrones and come into your kingdom without including us!" Paul Apple says they were in effect "Reigning in their own myopic millennium - deceived regarding their standing in the kingdom!" To what does this refer? We know that when we are glorified there will be a dispensing of crowns to many saints ( What are the five heavenly crowns that believers can receive in Heaven?). MacArthur adds "They already considered themselves to be reigning, as if their own Millennium had begun." And indeed, I wish that you had become kings so that we also might reign with you - Amplified = "And would that it were true and that you did reign, so that we might be sharing the kingdom with you!" Here Paul is being sincere, not sarcastic. He like all believers should do, lived with a "Maranatha Mindset," ever looking eagerly, longingly for the return of the King and the establishment of His righteous earthly Millennial Kingdom. And so Paul wishes they were actually reigning, for it would mean he and the other apostles would be reigning in Christ's Kingdom (cf Rev 5:10+). Their apostolic work would have been completed, their Gospel mission accomplished. Arnold - These Corinthians were so filled with conceit they acted like they were kings already reigning with Christ in the future kingdom. They really thought themselves and the church to be something special. They thought they had arrived spiritually. They had it made. They thought they had learned all truth and there was nothing Paul or anyone else could teach them that they didn’t know already. They had no need for other ministers or believers to teach them because they were so far advanced in their knowledge and spirituality. They were the “without us” crowd. They had no need for the body of Christ, for ministers or for anyone. Their attitude was, “Who needs you?" Their conceit led them to a fierce independent spirit so as to make them free-lance Christians. Their pride, conceit, arrogance and vanity over being superior Christians was nauseating to God and it ruined their testimony before men. Paul said that he wished they were kings reigning in the future kingdom. If they were, then he and the other apostles would not have to endure all the sufferings for Christ they were then undergoing, for they would all be reigning together as perfected Christians. (Conceit: The Root Of Divisions) 1 Corinthians 4:9 For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men. Amplified - For it seems to me that God has made an exhibit of us apostles, exposing us to view last [of all, like men in a triumphal procession who are] sentenced to death [and displayed at the end of the line]. For we have become a spectacle to the world [a show in the world’s amphitheater] with both men and angels [as spectators]. NET 1 Corinthians 4:9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people. NLT 1 Corinthians 4:9 Instead, I sometimes think God has put us apostles on display, like prisoners of war at the end of a victor's parade, condemned to die. We have become a spectacle to the entire world-- to people and angels alike. ESV 1 Corinthians 4:9 For I think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men. NIV 1 Corinthians 4:9 For it seems to me that God has put us apostles on display at the end of the procession, like men condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to men. GNT 1 Corinthians 4:9 δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. KJV 1 Corinthians 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. YLT 1 Corinthians 4:9 for I think that God did set forth us the apostles last -- as appointed to death, because a spectacle we became to the world, and messengers, and men; ASV 1 Corinthians 4:9 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, both to angels and men. CSB 1 Corinthians 4:9 For I think God has displayed us, the apostles, in last place, like men condemned to die: We have become a spectacle to the world and to angels and to men. NKJ 1 Corinthians 4:9 For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. NRS 1 Corinthians 4:9 For I think that God has exhibited us apostles as last of all, as though sentenced to death, because we have become a spectacle to the world, to angels and to mortals. NAB 1 Corinthians 4:9 For as I see it, God has exhibited us apostles as the last of all, like people sentenced to death, since we have become a spectacle to the world, to angels and human beings alike. NJB 1 Corinthians 4:9 For it seems to me that God has put us apostles on show right at the end, like men condemned to death: we have been exhibited as a spectacle to the whole universe, both angelic and human. GWN 1 Corinthians 4:9 As I see it, God has placed us apostles last in line, like people condemned to die. We have become a spectacle for people and angels to look at. BBE 1 Corinthians 4:9 For it seems to me that God has put us the Apostles last of all, as men whose fate is death: for we are put on view to the world, and to angels, and to men. I think : 1Co 15:30-32 2Co 1:8-10 4:8-12 6:9 Php 1:29,30 1Th 3:3 as: Ps 44:22 Ro 8:36 1Th 5:9,10 Rev 6:9-11 we are: Heb 10:33 11:36 spectacle: Gr. theatre, Ac 19:29,31 and to men: Heb 1:14 Rev 7:11-14 17:6,7 LIKE MEN CONDEMNED TO DEATH For (gar) - term of explanation. Always begs question "What is being explained?" I think (dokeo - suppose), God has exhibited (apodeiknumi) us apostles (apostolos) last (eschatos) of all, as men condemned to death - Gladiatorial games were held in Corinth as well as Rome and many think that Paul is alluding to these in making the statement that the apostles were men condemned to death. W E Vine states that apodeiknumi as used in this passage was a technical term for the exhibition of the gladiators." It was a technical word to describe the bringing of a person into the arena, condemned to die as criminals. Here the apostles were brought out to make the grand finale, who were the last ones brought out for the final slaughter before the bloodthirsty crowds! John MacArthur adds that this "imagery is of condemned prisoners brought into a Roman arena to fight and die; the last ones brought out for slaughter were the grand finale. In His sovereign wisdom and for His ultimate glory, God chose to display the apostles figuratively before men and angels during the present age as just such worthless and condemned spectacles (cf. Mt 19:28). Like doomed gladiators, they were ridiculed, spit on, imprisoned, and beaten; yet, God glorified His name through them as He used them to build His kingdom." (MacArthur Study Bible) Condemned to death (doomed to die, sentenced to death) (1935)(epithanatios from epi = to, upon + thanatos = death) was used of criminals sentenced to death in the arena. This phrase is a single "word in Greek, the adjective epithanatios (only here in NT). In the apocryphal additions to the Book of Daniel it is used in the story of Bel and the Dragon to describe "condemned conspirators who were thrown to the lions, two at a time, daily . . . Dionysius of Halicarnasus, about B.c. 8, uses it of those who were thrown from the Tarpeian rock" (ibid.). Lightfoot suggests that the adjective should be translated "condemned criminals." Moffatt renders the clause: "Like doomed gladiators in the arena." That seems to catch the picture here." (Ralph Earle - Word Studies in the NT) Gilbrant adds that "Epithanatios is derived from the root word thanatos which refers to the act of dying or the state of death. It is also used of mortal danger, the manner of death, and the death penalty. Epithanatios occurs only once in the New Testament, in 1 Corinthians 4:9, where Paul claimed that apostles are on public display—like men “appointed to death” in the arena." (Complete Biblical Library) Wayne

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MacArthur - Verses 9-13 can be summarized by four words: spectacles, fools, sufferers, and scum. Those words describe Paul’s condition in contrast to what the Corinthians considered their condition to be. They thought they had everything in themselves; he knew he had nothing in himself....During the millennial kingdom the twelve apostles will reign with Christ on earth. They will “sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). But when they ministered on earth they did anything but rule. They became a spectacle to the world, both to angels and to men. They were ridiculed, spit upon, imprisoned, beaten, mocked, an generally treated like criminals. Then they were last; but in Christ’s coming kingdom they will be first.

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MacArthur quips that "The apostles had come to know firsthand the meaning of Jesus’ words, “The foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay His head” (Matt. 8:20+).

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MacArthur - They (APOSTLES) knew that they were immeasurably better off than their persecutors. Knowing they would be first in the coming world, they were perfectly willing to be last in this world. Arnold - When the Apostles were persecuted and beaten, they endured and persevered in silence, trusting God to deal with their persecutors. (Conceit: The Root Of Divisions) Persecuted (1377)(dioko from dío = pursue, prosecute, persecute) means to follow or press hard after, literally to pursue as one does a fleeing enemy. It means to chase, harass, vex and pressure and was used for chasing down criminals. Dioko speaks of an intensity of effort leading to a pursue with earnestness and diligence in order to obtain. To go after with the desire to harm. It gives us the picture of going on the track of something like the hounds on the hunt and pursuing after the fox and implying a continuing effort to overtake, reach, or attain the goal. Endure (put up with) (430) anechomai from aná = in, up + echomai, the middle voice of echo = to have, to hold) means literally to hold one’s self up, erect, upright and by extension firm against a person or thing. Thus anechomai means to put up with, to bear with (equanimity or evenness of mind especially under stress), to tolerate, to forbear, to be patient with. The figurative idea is to endure discomfort or to hold out in spite of persecution, threats, injury, indifference, or complaints and not to retaliate (esp 1Cor 4:12). It conveys the sense of putting up with others, exercising self-restraint (for believers only possible empowered by the Spirit) and tolerance. 14v in NT - Matt. 17:17; Mk. 9:19; Lk. 9:41; Acts 18:14; 1 Co. 4:12; 2 Co. 11:1; 2 Co. 11:4; 2 Co. 11:19; 2 Co. 11:20; Eph. 4:2; Col. 3:13; 2 Thess. 1:4; 2 Tim. 4:3; Heb. 13:22 1 Corinthians 4:13 when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now. Amplified - When we are slandered and defamed, we [try to] answer softly and bring comfort. We have been made and are now the rubbish and filth of the world [the offscouring of all things, the scum of the earth]. NET 1 Corinthians 4:13 when people lie about us, we answer in a friendly manner. We are the world's dirt and scum, even now. NLT 1 Corinthians 4:13 We appeal gently when evil things are said about us. Yet we are treated like the world's garbage, like everybody's trash-- right up to the present moment. ESV 1 Corinthians 4:13 when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things. NIV 1 Corinthians 4:13 when we are slandered, we answer kindly. Up to this moment we have become the scum of the earth, the refuse of the world. GNT 1 Corinthians 4:13 δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι. KJV 1 Corinthians 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. YLT 1 Corinthians 4:13 being spoken evil of, we entreat; as filth of the world we did become -- of all things an offscouring -- till now. ASV 1 Corinthians 4:13 being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, even until now. CSB 1 Corinthians 4:13 when we are slandered, we respond graciously. Even now, we are like the world's garbage, like the dirt everyone scrapes off their sandals. NKJ 1 Corinthians 4:13 being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now. NRS 1 Corinthians 4:13 when slandered, we speak kindly. We have become like the rubbish of the world, the dregs of all things, to this very day. NAB 1 Corinthians 4:13 when slandered, we respond gently. We have become like the world's rubbish, the scum of all, to this very moment. NJB 1 Corinthians 4:13 when we are insulted, we give a courteous answer. We are treated even now as the dregs of the world, the very lowest scum. GWN 1 Corinthians 4:13 When our reputations are attacked, we remain courteous. Right now we have become garbage in the eyes of the world and trash in the sight of all people. BBE 1 Corinthians 4:13 When evil things are said about us we give gentle answers: we are made as the unclean things of the world, as that for which no one has any use, even till now. La 3:45 Ac 22:22 THE SCUM AND DREGS OF THE EARTH! WOE! When we are slandered (blasphemeo defamed), we try to conciliate (parakaleo) - "Humiliation suffered normally leads to anger, which is defined as a desire for revenge accompanied by pain and the recovering of one’s own honor, but Paul instead blesses, endures, and conciliates " (New Linguistic Key)

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MacArthur - Scum and dregs are synonyms and refer to scrapings or offscourings cleaned from a dirty dish or pot and then thrown away. The words were commonly used figuratively of the lowest, most degraded criminals, who often were sacrificed in pagan ceremonies. That is the way the world looked at the apostles. They were religious scum and dregs, and no better than the criminals like whom they were often treated. It is not hard for believers to get along in the world as long as they keep the gospel to themselves. But if they preach, teach, and live God’s full Word, the world takes great offense (cf. 2 Tim. 3:12+). It resents being under the light of truth. Satan is the god of this world and the ruler of darkness. His kingdom cannot stand the light of the gospel and will persecute and destroy if possible those who stand for it and live in it. The world will attempt to scour off and throw away anyone who boldly proclaims the Word. We are not scum and dregs in God’s sight, but we are nevertheless servants and stewards. Therefore neither in the world’s eyes nor in God’s eyes do we have reason to boast in ourselves. That which the Lord loves in His servants, and that which eventually will bring them reward and glory, is a humble and obedient spirit. “Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time” (1 Pet. 5:6). "These two terms are quite vulgar and very close in meaning, used for the wash-water and scrapings from dirty dishes thrown out after washing or purification. . . . they are terms of abuse and base insult when applied to humans" Scum (4027)(perikatharma from perí = around + kathaírō = to cleanse) refers to filth or defilement washed away by cleansing. BDAG says means to "cleanse all around’ or ‘on all sides’; that which is removed as a result of a thorough cleansing, dirt, refuse, off-scouring, also as a designation of the ‘off-scouring’ of humanity." Friberg says it refers to "what is removed or thrown out as a result of sweeping all around; the metaphorical meaning of its only use (1C 4.13) is uncertain; (1) dirt, garbage, rubbish; (2) scapegoat, propitiatory offering, from the Greek custom of offering victims to remove public defilement; the first alternative, denoting ill treatment, is generally preferred " (Analytical Lexicon) Only NT use. It refers to "scummy water" or water left over after a person's cleansing and usually contained anything scraped, rubbed or scoured off (dirt, skin, etc) by the too used to remove the (olive) oil on their skin. Zodhiates - It may be used to denote an expiatory victim or ransom, as cleansing from guilt and punishment (Sept.: Prov. 21:18). It is used metonymically in the NT of wretches or outcasts. Paul, in 1 Cor. 4:13, mentions that the disciples of Christ are considered to be the refuse or outcasts of the world. Scum conveys someone as "the filth of the world, representing 'the most abject and despicable men' (Grimm-Thayer) – the scum or rubbish of humanity" (Vine, Unger, White, NT, 237). Dregs (4067)(peripsoma) A vile and worthless person, or more literally “the scum of all things” and refers to "what is removed by wiping or scraping clean all around; as used in 1Co 4.13 it may be either (1) scum, offscouring, dregs or (2) sacrificed victim, (expiatory) ransom, from the Greek custom of offering victims regarded as the scum of society to remove public defilement (see also perika,qarma [rubbish; scapegoat]); the first alternative is generally preferred." (Analytical Lexicon) Only NT use. Arnold - The Apostles were considered the filth of society, the vilest of all men. Why would they put up with this treatment? Because they found Christ, and while the world may have looked at them as dung, they had found the answer to life. “What is more, I considered everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ. . .“ (Philip. 3:8). When a Christian is treated like rubbish, like garbage or like dung, he should not try to get even, but should commit the situation to God. There is a familiar saying today: "I don’t get mad; I just get even.” This is the wrong attitude. Committing the situation to God seems to be the true Christian life style and response to bad treatment. (Conceit: The Root Of Divisions) 1 Corinthians 4:14 I do not write these things to shame you, but to admonish you as my beloved children. Amplified - I do not write this to shame you, but to warn and counsel you as my beloved children. NET 1 Corinthians 4:14 I am not writing these things to shame you, but to correct you as my dear children. NLT 1 Corinthians 4:14 I am not writing these things to shame you, but to warn you as my beloved children. ESV 1 Corinthians 4:14 I do not write these things to make you ashamed, but to admonish you as my beloved children. NIV 1 Corinthians 4:14 I am not writing this to shame you, but to warn you, as my dear children. GNT 1 Corinthians 4:14 Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶ[ν]. KJV 1 Corinthians 4:14 I write not these things to shame you, but as my beloved sons I warn you. YLT 1 Corinthians 4:14 Not as putting you to shame do I write these things, but as my beloved children I do admonish, ASV 1 Corinthians 4:14 I write not these things to shame you, but to admonish you as my beloved children. CSB 1 Corinthians 4:14 I'm not writing this to shame you, but to warn you as my dear children. NKJ 1 Corinthians 4:14 I do not write these things to shame you, but as my beloved children I warn you. NRS 1 Corinthians 4:14 I am not writing this to make you ashamed, but to admonish you as my beloved children. NAB 1 Corinthians 4:14 I am writing you this not to shame you, but to admonish you as my beloved children. NJB 1 Corinthians 4:14 I am writing all this not to make you ashamed but simply to remind you, as my dear children; GWN 1 Corinthians 4:14 I'm not writing this to make you feel ashamed but to instruct you as my dear children. BBE 1 Corinthians 4:14 I am not saying these things to put you to shame, but so that, as my dear children, you may see what is right. write: 1Co 9:15 2Co 7:3 12:19 my: 1Co 4:15 2Co 6:11-13 11:11 12:14,15 1Th 2:11 I: Eze 3:21 Ac 20:31 Col 1:28 1Th 5:14 Related Passages: Gal 4:19+ My children, with whom I am again in labor until Christ is formed in you-- 1 Timothy 1:2 To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord. 2 Timothy 1:2-4+ To Timothy, my beloved son: Grace, mercy and peace from God the Father and Christ Jesus our Lord. 3 I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day,longing to see you, even as I recall your tears, so that I may be filled with joy. Philemon 1:10 I appeal to you for my child Onesimus, whom I have begotten in my imprisonment, THE CURE FOR CONCEIT I do not write these things to shame you - The sarcastic remarks by Paul could have been interpreted by the Corinthians as Paul's attempt to shame them, but that was not his goal nor intention for writing these things.

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MacArthur - They had much to be ashamed of, and if they took the apostle’s words to heart they could not have helped being ashamed. But it was not Paul’s ultimate purpose to shame them...It is possible for a parent to correct a child in a way that tears down rather than builds up. In Ephesians Paul warns: “Fathers, do not provoke your children to anger; but bring them up in the discipline and instruction of the Lord” (Eph. 6:4). In the name of discipline, even Christian discipline, children can be provoked and abused in ways that leave permanent scars. They are often put down with criticism and punishment but seldom lifted up with admonition and encouragement. But - Term of contrast. which often marks a "change of direction." What is the clear contrast here (check the context)? To shame you (put to shame)(1788)(entrepo from en = in + trépō = to turn) means to turn back or about, in a state of turning, as turning one's attention in a riveted way. This can include recoiling (turning away) in shame, and suggests "wholesome shame which leads a man to consideration of his condition" (G. R. Berry). In the active sense it means put to shame, make ashamed, reprove (1Cor 4.14). Stated another way entrepo is the term for when it is necessary to shame someone for a redemptive purpose, i.e. to turn them back to their senses ("positive shame"). In the passive it means to be put to shame, be ashamed (Titus 2.8). In 2 Th 3:14 we read "If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame." For modern secular humanism, "shaming" someone or shunning them is always "bad" (cold, judgmental). But when this is done in a proper spirit, Scripture teaches it is very beneficial (necessary) – helping to recover someone before their soul is forever damaged (see also 1 Tim 1:20). To (present tense - continually) admonish you as my beloved (agapetos) children (teknon) - Here we see Paul's heart for these disobedient spiritual children. He loved them with Spirit energized, supernatural agape love, the kind of love with which God our Father bestows on us as His children (who are often a lot like the Corinthians saints!!! Speaking from personal experience!)(cf 1Jn 3:1+). Sometimes fathers disown their children because of their bad behavior or failure to conform to the parent's wishes/desires, but not the apostle Paul. The jealous, strife ridden Corinthians were still his spiritual children and were still beloved (Paul's first use of agapetos in this letter) by him (as a Spirit filled man, his love was not conditioned on their behavior, good or bad, and it was bad!). MacArthur on beloved children - It is clear from what Paul has been saying to them that they were not obedient, morally upright, doctrinally sound, or mature. But they were loved. (MacArthur has some insightful comments on how Paul was a loving father - see sermon notes How to be a Spiritual Father) Arnold - . The first cure for conceit is to heed admonition. Paul’s sternness turned to tenderness. He didn’t want the Corinthians to feel only shame; he wanted to warn them of pride and a self-sufficient attitude. At the point of sharpest censure, Paul called them “dear children.” The word for “warn” in the Greek is neutheo which gives the idea of confronting Christians with wrongdoing in order to lead them into the correct way of life. Paul had been correcting the Corinthians for their wrong thinking, wrong attitudes, wrong actions—things which were contrary to the Word of God and he did that to rectify their rebellious ways. (Conceit: The Root Of Divisions) Admonish (warn, caution, gently reprove, exhort)(3560)(noutheteo from noús = mind + títhemi = place) (see also Nouthesia) literally means to place in the mind and so to warn or give notice to beforehand especially of danger or evil, by reasoning with them. The idea is to lay it on the mind or heart of the person, with the stress being on influencing not only the intellect, but also the will, emotions and disposition. The idea is to counsel about avoidance or cessation of an improper course of conduct. Noutheteo "presupposes that something is wrong and its intention is to correct, to make right. Its purpose is to bring about a change—in belief, attitude, habit, life-style, or in whatever way is needed. In fact, it is a warning to change or incur judgment." (MacArthur) Noutheteo especially appeals to the mind, supplying doctrinal and spiritual substance (content), "providing needed reasoning to turn (alter) a person's direction towards God's reasoning." Noutheteō includes helping someone make the journey of thinking through an issue – from premise to necessary conclusions (convictions) which rest on a solid, scriptural foundation. Noutheteō then makes skillful use of logic, redirecting someone's reasoning (thought-process) to find the Lord's approval. This "exerts positive pressure" on someone's logic (reasoning), i.e. urging them to choose (turn to) God's best. Noutheteō ("to warn through teaching") focuses on changing wrong beliefs – especially by challenging the wrong premise(s) involved. Indeed, one wrong premise drives many wrong conclusions.noutheteō) Noutheteō supplies necessary instruction (evidence, proof) that effectively warns, admonishes, or reprimands (Souter) – leading people to righteous behavior.] Noutheteō appeals to the mind (logic) to "believe differently" by effective warning (admonishing, correcting, exhorting). The Bible explicitly urges us to confront sin! This requires nouthetéō ("admonish, warn, correct"), done on the basis of God's Word (the perfect standard). Our mind matters! God changes us by transforming our thinking (Ro 12:1-3). True sanctification means learning to incorporate the legitimate "extreme-ends" of an issue – a necessary discipline to finding genuine balance (true moderation). In sum, Noutheteō involves appealing to a person's reason to make meaningful change. This root (nouthe-) does not strictly mean "chastise," though this can be involved – i.e. with needed admonishing, correcting, exhortation, etc The English word admonish means to express warning or disapproval especially in a gentle, earnest, or solicitous manner; reproving firmly but not harshly; or advising to do or not do something. Noutheteo describes "putting sense into someone’s head", alerting them of the serious consequences of their actions and does not mean being judgmental or critical in a superior manner but instead imparting a caring kind of warning against danger. Noutheteo = 8 times in 8v in the NT- Acts 20:31; Ro 15:14; 1Cor 4:14; Col 1:28; 3:16; 1Th 5:12, 14; 2Th 3:15). Beloved (27)(agapetos from agapao = to love, agape = unconditional love part of the fruit of the Spirit - Gal 5:22+) means beloved, dear, very much loved. Agapetos describes the love of another, this love being called out of the "giver's" heart by preciousness of the recipient of the love (the "beloved'). Agapetos is used only of Christians as united (by covenant, the New Covenant) with God and/or with each other in love. Agapetos describes "one who is in a very special relationship with another" (BDAG) and in secular Greek is used mostly of a child, especially an only child to whom all the love of his parents is given (cf use by the Father describing His only Son and Abraham describing his "only son" in Ge 22:2). Agapetos in the Corinthian letters - 1 Co. 4:14; 1 Co. 4:17; 1 Co. 10:14; 1 Co. 15:58; 2 Co. 7:1; 2 Co. 12:19; Children (5043)(teknon from tikto = bring forth, bear children, be born) is strictly a child produced, male or female, son or daughter. Teknon naturally includes learning from mentors – which is very positive as it exalts depending on the Lord Himself. (See 1 Ti 1:18; 2 Ti 1:2; Philemon 10). The greater our dependence on the Lord, the greater we develop in knowing Him. Jesus Himself set the model for us when saying, "I do nothing unless I see My Father doing it first" (Jn 5:19). Teknon is thus a child as viewed in relation to his or her parents or family. In the plural, teknon is used generically of descendants, posterity or children. Teknon is "a child living in willing dependence" which illustrates how believers must live in utter dependence upon the Lord moment-by-moment. They draw guidance (care, nurture) from their heavenly Father as Christ speaks His rhēma-word within to impart faith (cf. Ro 8:16,17 with Ro 10:17, Gk text). Ironically we only grow up, by growing in dependence on our heavenly Father! Doing this always brings eternal transformation ("spiritual formation" in Christ) – i.e. more conformity to Him as we are transformed from "glory to glory" (2 Cor 3:18). Teknon emphasizes the childlike (not childish) attitude of heart that willingly (gladly) submits to the Father. Note that another Living in faith transforms the believer from child to Bride (cf. Eph 5:27)! We successfully make this "journey" by discerning what pleases the Lord by hearing His voice and doing what we hear. The goal of life is growing from child to the glorified bride of Christ (cf. Rev 19:7-9)! While the Lord is Creator of all people, He is only the Father of His born-again children. Salvation means a believer is spiritually begotten of God (re-born, adopted by the Lord). This brings the new status of being in Christ, i.e. belonging to the Lord as His true child (téknon). Note that huios (5207), translated son, differs from teknon because the latter gives prominence to the fact of birth, whereas huios stresses the dignity and character of the relationship and usually speaks of one who is fully mature. Despite these distinctions, because these words often overlap in meaning and are used seemingly without discrimination, one should not press their semantic differences in every case but allow the context to rule in the interpretation (always a good rule!) Paul's uses of teknon in the Corinthian letters - 1 Co. 4:14; 1 Co. 4:17; 1 Co. 7:14; 2 Co. 6:13; 2 Co. 12:14 Matthew

1 Coríntios 4

MacArthur - It is always presumptuous to make plans, even for the Lord’s own work, that are not willingly open to His approval and change. Utley on if the Lord wills - Paul returned again and again to strengthen the churches he started (cf. 11:34; 16:5). Paul wanted to come to them, but his life was not his own. He must seek and follow the Spirit’s direction (cf. Acts 16:6). This IF introduces is a third class conditional statement sentence, which means potential action. This was no meaningless phrase for Paul (cf. 1 Cor 16:7; Acts 18:21; Ro 1:10; Ro 15:32). One might ask to which coming to them does Paul refer? If you look at the Table Summarizing Paul's Ongoing Relationship with the Corinthians, you note Paul wrote 4 letters and made 3 visits. In context this coming clearly refers to Paul's initial visit described in detail in Acts 18:1-17+ (v1 = "After these things he left Athens and went to Corinth." circa 51 AD), during which God used him to establish the local assembly in Corinth. As in chapter 1 Paul again refers to the Corinthians as his brethren, emphasizing that in spite of their divisions, they belonged to the same spiritual family, the family of God. Soon (shortly)(5030)(tacheos from tachus = quick) means quickly, without delay or at once (qualifying an action) as here in Lk 14:21. When qualifying time tacheos means soon (1 Cor 4:19). In an negative sense in Gal 1:6 = quickly, hastily. From the time of Homer into the era of New Testament, it is most frequently translated “quickly, shortly, hastily.” And I shall find out, not the words of those who are arrogant (phusioo) but their power (dunamis) - The "spiritual duel" would be between "puffed up" men's "puffed up" words (cf worldly wisdom philosophy) and God's Word of Truth. It would be like dueling with a child's plastic swords against the power of the sword of the Spirit (Eph 6:17+). In short. No contest! Today we might say Paul is saying something like "Put your money where your mouth is!" Don't tell me about your power. Show me your power. It is not what you say (conversation), but what you do (character). The Cross is the power of God (1 Cor 1:18+), but these puffed up, philosophically minded Corinthians had essentially defused the Cross of its power with their wise words. They would soon find out whether their words were powerful or not. Paul's words here remind us of his warning to Timothy about those who are "holding to a form (morphosis) of godliness (NOT A BAD DESCRIPTION OF SOME OF THE CORINTHIANS WHO WERE ARROGANT), although they have denied its power (dunamis); Avoid such men as these.(2 Timothy 3:5+) George Brooks - The spirituality of a person does not depend on that person’s words. The spirituality of a person depends on the power of that person’s life. Paul was certain that the impressiveness of speech was not as important as a committed lifestyle. D A Carson - To understand this threat, it is important, once more, to remember the flow of the argument. What Paul says, literally, is that he will find out “not the word of these arrogant people, but the power.” Immediately we are reminded of the discussion in 1 Corinthians 1. The Corinthians had become intoxicated by the “wisdom of word,” but were thereby emptying the cross of Christ of its power (1:17). They were so enamored of form and rhetoric that showing off with eloquence became more important to them than the gospel, which is displayed in its greatest power when it is not running noisy competition with people more interested in promoting themselves than in God’s power (2:1–5). When Paul comes, however, he will not be impressed by their “word”; he won’t really care “how these arrogant people are talking,” no matter how eloquent their rhetoric. No, he will be interested in only one thing: What power do they have? In the light of 1:18–2:5, this is the power of the gospel, the power to forgive, to transform, to call men and women out of darkness and into the kingdom of God’s dear Son. Mere talk will not change people; the gospel will. So Paul is going to ask for their credentials: What people has your eloquence genuinely transformed by bringing them into a personal knowledge of the crucified Messiah? He is going to expose them for the empty, religious windbags that they are. (The Cross and Christian Ministry: Leadership Lessons from 1 Corinthians) MacArthur - The arrogant backsliders talked a lot about their freedom and independence and rights, much as do many professing believers today who buy the world’s philosophy and like to ape its ways. They no doubt thought they had good arguments for Paul in the event he showed up. But he would be checking their spiritual power, not their words, the inside not the outside Earlier Paul spoke of the powerful effect of the Gospel For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power (dunamis) of God. (1 Cor 1:18+) but to those who are the called, both Jews and Greeks, Christ the power (dunamis) of God and the wisdom of God. (1 Cor 1:24+) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power (dunamis), 5 so that your faith would not rest on the wisdom of men, but on the power (dunamis) of God. (1 Cor 2:4-5+) Arnold - Paul planned to come to them soon if the Lord willed it, for his whole life was lived in the consciousness of God’s sovereignty and leading in his life. When he got there he was going to deal with those arrogant boasters not by their fair speeches but by what they did. He would see if they had any power in their lives, if they were practicing what they preached, if they were sacrificing their time, talents and monies for Christ. (Conceit: The Root Of Divisions)

1 Coríntios 4

MacArthur - If he needed to use a stick to shape them up, he would use one. He does not have in mind a literal stick to beat them with, but an attitude and spirit of strong, painful discipline. He would deal sternly with their pride, the sin God hates most. But if they responded favorably to his letter, he would treat them with restrained, patient kindness. Arnold - Paul gave the Corinthians a choice. Whether he would come in love or with stern discipline depended solely on whether they were ready to deal with the situation. They were given the liberty to choose. If they dealt with their pride, conceit and preacher worship, Paul would come in love. If they refused to deal with their conceit and divisions, he would come wielding a rod of discipline. The fifth cure for conceit is to choose obedience. All men have hearts with pride and conceit, some more than others, but if they choose to deal with it, they will be blessed by God and not come under discipline. (Conceit: The Root Of Divisions) Our heavenly Father disciplines us for our spiritual good... You have not yet resisted to the point of shedding blood in your striving against sin; 5 and you have forgotten the exhortation which is addressed to you as sons, “MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR FAINT WHEN YOU ARE REPROVED BY HIM (ED: THE IMPLICATION IS THEY ARE NOT RESISTED THE WILES OF SIN! WHICH IS WHY THEY NEED REPROOF! CAN YOU AND I IDENTIFY? I THINK SO!) 6 FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERY SON WHOM HE RECEIVES.” 7 It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? 8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons (DIVINE DISCIPLINE PROVES OUR OUR IDENTITY AS GOD'S CHILDREN. DON'T DESPISE IT!). 9 Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live (ED: REALLY LIVE, LIVE SPIRIT FILLED FRUITFUL LIVES THAT BRING GLORY TO OUR FATHER - Mt 5:14-16+)? 10 For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that (PURPOSE) we may share His holiness. 11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. (Hebrews 12:4-11+) Rod (4464) rhabdos probably related to rhapis = a rod or stick ) is literally a relatively narrow piece of wood of variable length. Depending on the context, rhabdos can describe a rod (including that with which one is beaten or used as an instrument of punishment - see 1 Cor 4:21), a staff (as used by shepherd [cp Lxx use in Mic 7:14] and figuratively speaking of such authority in Re 2:27, 12:5, 19:15 (see notes Rev 2:27, 12:5, 19:15), a stick (including a walking stick - cp Mt 10:10, Mk 6:8, Lk 9:3) or a measuring stick (Re 11:1) or with love and a spirit of gentleness? - Love and gentleness speak of a man filled with the Spirit for both are part of the Spirit's fruit (Gal 5:22-23+) Hodges - Paul asks whether he should come with severity or filled with the Spirit as the author of meekness. It is clear from this, as from numerous other passages, that the apostles exercised the right of discipline over all the churches; they could receive into the communion of the church or excommunicate from it at their discretion. They were messengers of Christ sent to establish and to administer his kingdom. The following chapter furnishes a notable instance of the exercise of this authority. Paul used this same word gentleness (prautes) in a somewhat similar context in his last letter writing to young Timothy "The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, 25 with gentleness (prautes) correcting (paideuo - disciplining which is ) those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth,." (2 Ti 2:24-25) Love (26) agape is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (see note on fruit of the Spirit - Gal 5:22+). Agape is not based on pleasant emotions or good feelings that might result from a physical attraction or a familial bond. Agape chooses as an act of self-sacrifice to serve the recipient. From all of the descriptions of agape love, it is clear that true agape love is a sure mark of salvation. Gentleness (4240)(prautes) describes the quality of not being overly impressed by a sense of one’s self-importance. Prautes is a quality of gentle friendliness - gentleness, meekness (as strength that accommodates to another's weakness), consideration, restrained patience, patient trust in the midst of difficult circumstances. Gentleness (prautes) is a part of the fruit of the Spirit (Gal 5:23+). Related Resources: Notes on Galatians 5:23 - Fruit of the Spirit - Gentleness Gentleness as exemplified by the Lord's bondservant