Ministers and Stewards of the Mysteries of God (1 Corinthians 4:1–6)

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

By “us” he means himself, Apollos, and Peter, and the Apostles generally. “Let him regard”—let him consider, let him place on that rank. “As servants” υπηρετας and “stewards” οικονομους. Just as a rich householder has servants and stewards in his house, managers over various departments, so the Lord Jesus Christ—Master of all spiritual treasures for humanity—has servants and stewards to whom He has entrusted the dispensing of His treasures and the management of His work on earth—the salvation of men through establishing churches everywhere. Such are we. But just as servants and stewards in a master’s house have nothing of their own and all belongs to the master, so we have nothing of our own and all is Christ’s. And just as servants and stewards can do nothing according to their own will but must do only what and as the master commands, so we cannot do anything by our own will and understanding but do all as the Lord has commanded. There is no need to stress the distinction between servants and stewards in Christ’s kingdom, for the Apostle’s purpose is only to make plain that they are not self-acting agents and have nothing from themselves and can do nothing independently. “Servants of Christ,” he says, “and stewards of the mysteries of God.” For all Christ’s is God’s, and all God’s is Christ’s. “All that is Yours is Mine, and all that is Mine is Yours,” says the Lord to God the Father. “Mysteries” here means not only the sacraments but the organization of Christ’s entire work on earth, which is called God’s wisdom hidden in mystery; and not merely the mysteries of doctrine but the whole economy of salvation, which includes teaching, the direction of right living, and the administration of sanctifying mysteries.

1 Cor. 4:2. Moreover it is required of stewards that one be found faithful.

If we are stewards of Christ, then all our concern should be directed to faithfully administering what has been entrusted to us; in this lies all our worth. Neither our intellect, nor eloquence, nor wealth should enter into the reckoning as factors determining our significance. Whoever is faithful is a true good steward, and to the degree he is faithful, to that degree he is good. The faithful steward claims none of the master’s property for himself, conceals nothing, but distributes all as commanded, and tells everyone this is not his wealth but the master’s. Faithfulness in God’s work consists in “not claiming what belongs to the Lord as one’s own, and not attributing to oneself instead of to the Lord, but acting as faithful stewards do. For the work of a steward is to manage well what is entrusted to him, not to call what belongs to the Lord his own, but on the contrary, to attribute what is his to the Lord. Bearing this in mind, let everyone possessing the gift of eloquence or property—that is, anyone who knows these gifts were entrusted by the Lord and not his own—not keep them for himself or claim them, but attribute them to God who gave all. Do you want to see faithful stewards? Hear what Peter says: ‘Why are you looking at us, as if by our own power or godliness we made him walk’ (Acts 3:12)? And Paul, having said ‘I labored more than all of them’, added: ‘yet not I, but the grace of God with me’ (1 Cor. 15:10). And again, addressing the Corinthians, he said: ‘What do you have that you did not receive’ (1 Cor. 4:7)? You have nothing of your own: neither wealth, nor the gift of eloquence, nor even your soul; for all come from the Lord” (Holy Chrysostom).

1 Cor. 4:3. But to me it is a very small thing that I am examined by you, or by any human court; in fact, I do not even examine myself.

So, he says, this is how you should judge us—by how faithfully we fulfill the work the Lord entrusted to us. But who can judge this except the Lord Himself! He entrusted it; He alone can determine how well one fulfills the trust through faithfulness to the charge. You judge us not from this angle, and your judgment is worth nothing; but even if you judged from this angle and did not reproach but exalted me to the heavens, even then it would mean nothing to me. I speak with certainty as to how I view such judgments: whether you judge me or anyone else judges and determines my worth, it means nothing to me. I do not even judge and determine myself.

“Very small” εις ελαχιςον—human judgment, whether yours or anyone’s, counts as least of all for me; I regard it as utterly nothing. He does not speak in contempt of people and their judgment, but because such judgment can determine nothing with certainty about a person’s worth. “Human court” the Apostle calls human judgment, as “the day of the Lord” is God’s judgment. “To examine” ανακρινειν—to judge or review someone by determining worth—to pronounce judgment with decisive verdict. Whether you praise or blame me in your judgment, this has no weight for me; it is worthless.

Here is an edifying word from holy Chrysostom on this passage: “I do not know how among other evils the evil of judging and wrongly condemning one’s neighbor entered human nature, which Christ Himself rebuked, saying: ‘Do not judge, that you be not judged’ (Matt. 7:1). It provides not even the pleasure that other sins do, but leads only to trouble and punishment. Meanwhile we, guilty of countless sins ourselves and having what is like a plank in our own eyes, carefully examine the sins of our neighbor, which are but a splinter (Matt. 7:3). So it was among the Corinthians. Godly and devoted men they mocked and rejected for lack of learning, yet they respected those guilty of countless vices for eloquence. Taking on the role of judges, they boldly pronounced verdicts: this one is worthy, that one better than such and such, this one above that, and that below this; instead of weeping for their sins, they judged others and stirred up great mutual strife. To heal this sickness, see how wisely Paul teaches them. Having said ‘Moreover it is required of stewards that one be found faithful’—and by these very words seemingly allowing them to judge and examine each one’s life, he wishes to free them from this passion and says: ‘But to me it is a very small thing that I am examined by you’—again pointing to himself. Do not think Paul speaks from pride, as if no one is worthy to judge him. First, he does not speak for himself but to heal others of this disease; second, he did not stop at the Corinthians but did not claim the right to judge himself either, saying such judgment exceeds his own understanding; ‘in fact, I do not even examine’, he adds, ‘myself’. So he does not exalt himself but humbles others, teaches the proud, and instructs them in humility when he says: ‘But to me it is a very small thing that I am examined by you, or by any human court’. See how he heals them? Hearing he pays no attention to anyone’s judgment equally and considers all incapable of judging him correctly, no one could grieve or say he alone was rejected. Had he said only “by you” and stopped, they might have felt hurt as rejected; but by adding “or by any human court,” he softened the blow, acknowledging with them that others too are incapable. Further, he softens even this by adding: “in fact, I do not even examine myself.” See how his words do not arise from pride? I myself, he says, am incapable of pronouncing judgment.”

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

“Why speak of others? Even I, knowing exactly what pertains to me and conscious of nothing lawfully criminal against myself, dare neither to condemn myself nor to declare myself innocent; I await the Lord’s sentence” (Theodoret).

“I am conscious of nothing against myself.” I know nothing sinful against myself before God; my conscience accuses me in nothing. Since I came to know the Lord and gave myself to His service, I have not allowed myself to do even the least thing I recognized as displeasing to God, and have not failed to do what I knew was good and pleasing to God, however difficult or costly. By this reckoning one could say I am justified, if we could be sure God’s judgment matched ours. Yet although it is certain that if conscience accuses one, God will also condemn him, one cannot ground oneself on the fact that if conscience does not accuse, God will not condemn. Thus, though “I am conscious of nothing against myself, yet I am not by this acquitted.” What of us whose conscience is wounded by countless injuries and we know nothing good in ourselves but all the opposite? But why does he not consider himself justified when he knows nothing against himself? “Because it happens to him too to commit certain sins without his own awareness” (Holy Chrysostom). “Often we sin without knowing it, even deeming what we did just; but otherwise God who sees all views it” (Theodoret). He speaks as if: “It is quite possible I am guilty of something, though I know not what” (Theophylact). “Therefore I cannot trust my vindication until I hear it from God’s lips” (Oecumenius). “From this you can judge how fearful the future judgment will be” (Holy Chrysostom).

“But the one who examines me is the Lord.” Not only can others not truly judge me and pronounce verdicts, for my inner self is hidden from them, but I myself, though able to see what is in me, cannot judge myself, for much escapes my awareness, or my conscience is not keen enough to accuse the sinfulness of certain heart movements and often of words and deeds; or perhaps I have given others occasion to sin through carelessness with my words and deeds. And prophet David prayed: “Cleanse me from secret faults, and from presumptuous sins keep Your servant” (Ps. 18:13). Therefore I commit my judgment to the Lord. He alone “tests hearts and minds rightly” (Ps. 7:10), correctly determines the quality of deeds and thoughts, and pronounces judgment on man accordingly. And His judgment is righteous and unchanging.

1 Cor. 4:5. Therefore do not judge anything prematurely, until the Lord comes, who will both bring to light the things hidden in the darkness and disclose the purposes of hearts; and then each man’s commendation will come from God.

“You perceive what is visible, but God knows both what is hidden and secret. But in the present life He does not reveal all; in that life all will be made manifest. Therefore await righteous judgment. For then you will see righteous verdicts” (Theodoret). You, he says, undertook to judge us not from the proper viewpoint and erred. But even if you began judging from the proper viewpoint, still you could not pronounce righteous judgment, for you cannot see how deeds are born in the heart and how they come forth into the open. Even the doer himself does not always understand this as he should; how then can an outsider know it? Better you should cease judging altogether, so as not to utter unrighteous judgments that expose your lack of discernment. “Therefore do not judge anything prematurely.” “Do not judge anything”—that is, do not condemn anything, any deeds or anyone, do not pronounce condemning verdicts, or judgments at all. He says “prematurely”; as though when the time comes it will be permissible for them to judge. But when the time comes, the Lord will be the judge, and they themselves will have no time to judge others. Consequently he means: never judge.

When the time of judgment comes, the Lord will “bring to light the things hidden in the darkness.” “Things hidden in the darkness” are deeds done in darkness, which outsiders now do not see; but then the Lord will bring them out and all will see them. And He will not only bring hidden deeds to light, but will also “disclose the purposes of hearts.” What a man deliberates with himself to do, no one but the man himself can know. It is hidden beneath the veil of the body; but then the Lord will disclose these purposes and all will see what each person harbored in his heart when he performed his deeds. And the doer himself will see it. Now he sees one thing and deliberately hides another from himself; but then with unquestionable clarity he will see all. It is very likely that some now reviled will then be found worthy of praise. But it is certain that many now praised will not pass the judgment’s test. And so, when in this way all deeds now hidden are brought to light and all heart’s intentions now naturally invisible are disclosed, then all data will exist for forming a righteous judgment about each one. God will issue it. “And then each man’s commendation will come from God.” One will receive praise, another blame; but the Apostle sets forth only this one part, perhaps because the Corinthians erred in saying some is better than that one. Then, he says, it will be clear who is better.

“The Apostle speaks here of preferring one to another and condemning others. Only He who will judge our hidden thoughts and determine which deserve greater or lesser punishment or reward can judge this infallibly, but we judge by appearance. What does it matter if some appear outwardly virtuous and wonderful? This Judge does not judge by appearance but discloses hidden purposes. Thus for two, or rather three reasons, our judgment is not righteous: first, because even if we know nothing against ourselves, we are not guiltless before Him who probes our sins precisely; second, because most our deeds remain hidden and unknown to us; third, because many of others’ actions seem to us good but are done without good purpose. Why then do you say one is better than another? For the Apostle says he knows nothing against himself, yet he is not acquitted by this—he cannot say he is free from guilt and condemnation. If we cannot be free from condemnation even when we know nothing against ourselves, and are liable to punishment for even good deeds done without good intent, consider how unjust human judgments are. Men cannot see all things; only the unwearying Eye can do this; we can deceive men, but never Him. Therefore do not say: darkness and walls surround me; who sees me? ‘The Maker of every heart’ (Ps. 32:15) knows all; for ‘darkness is not dark to Him’ (Ps. 138:12). Therefore do not say: who sees me? There is One who pierces ‘to the division of soul and spirit, of joints and marrow’ (Heb. 4:12)” (Holy Chrysostom).

1 Cor. 4:6. Now these things, brethren, I have applied to myself and Apollos for your sake, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other.

“Now these things I have applied.” What things? That which he said in chapter three and what he has just said. There he said: “What then is Apollos? And what is Paul? Servants through whom you believed.” Here he said: “Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.” It is certain that those who proclaim the Gospel had high significance in building up the Church, humanity’s savior. But the Apostles attributed nothing to themselves but referred all to the Lord acting through them, regarding themselves as His instruments and directing all care to being faithful to Him in everything. But in Corinth the faction leaders, perhaps surpassing others in learning and gracious gifts, probably thought highly of themselves, elevated themselves above others, and those whom each drew to his side boasted of being above others. To heal them, holy Paul showed them that even he, who labored greatly in planting faith in Corinth, and Apollos, who contributed much, are nothing in this work: “neither the one planting nor the one watering is anything, but God who gives growth.” Yet all saw both the importance of their work and the greatness of their labor. From the entire flow of discourse, those who elevated themselves could not fail to understand how shameful it was for them to claim anything for themselves and exalt themselves when the Apostles judged themselves so humbly. But since the sinful conscience is evasive, the Apostle, rightly supposing it might evade his rebuke, thought it necessary to say plainly that he had spoken all this about himself and Apollos to heal their weakness. “For your sake,” he says, “I have applied” it to myself and Apollos. Though he does not name them specifically, it was evident to them and all to whom the discourse was directed. Though done cautiously, it could not help but trouble them; therefore, to soften the impression, he prefaces it with a word of love: “brethren.” All they had heard up to now they listened to with attention and grasped well, perhaps dimly guessing the discourse concerned them. But when the Apostle said: “for your sake,” all became clear to them—both how the discourse applied to them and why the Apostle took this approach. The instruction was complete.

“If he had said directly: you condemn holy and worthy men, they would have been offended and would not have listened; but now, when he said ‘What is Paul’ and so forth, they could more readily accept the instruction. Therefore he said: ‘I have applied these things to myself and Apollos for your sake, that you may learn from us not to exceed what is written’—meaning that if he had spoken directly about those men, they would not have learned what they should and would not have accepted the instruction, being offended by what he said” (Holy Chrysostom). But now there is nothing to escape, for everything needful for instruction has already been heard.

“Not to exceed what is written.” What is this written? It is what the Apostle wrote before. He wishes to say to the leaders: learn from us to refer all you have to God; if you have done something good for the brethren, consider yourselves merely servants through whom God worked, and if what you have done has borne fruit, attribute it to God who causes all good to grow; count yourselves as nothing, and in no way anticipate God’s judgment, thinking you are worthy of praise and reward.

The words “so that no one of you will become arrogant in behalf of one against the other” apply to the leaders, of course, but more to all the others seduced by them. “Here, leaving the teachers, he rebukes the disciples” (Holy Chrysostom). “For the Corinthians, having divided into factions and taken names—some this one’s, others that one’s—disputed with each other, and each faction strove to give its teacher preeminence over the others” (Theodoret). The Apostles whose names the factions bore were overshadowed by the immediate personalities of the leaders. The disciples gloried in them and elevated themselves above one another. This was the emptiest kind of one boasting against another. Boasting is the fruit of levity, yet it is still boasting, pride. “Indeed, it is pride when someone, having nothing of his own, exalts himself in another. As one who boasts in another’s wealth does from pride, so one who boasts in another’s glory. Therefore the Apostle rightly calls this pride. When in a body one member rises above others, it is nothing but a diseased swelling, for one member cannot rise above another except by inflammation. So in the Church’s body—whoever boasts and exalts himself is in a diseased state, because he rises above the normal proportionate position and consequently suffers diseased swelling. In the body this occurs when excess harmful fluid accumulates instead of normal nourishment. So in the soul pride is born when alien thoughts enter us. Pride is like an inflamed swelling filled with harmful fluids. Yet in saying this, he does not forbid showing respect to (teachers), but condemns respect joined with harm. Do you wish to show respect to such a one? I do not forbid it; only let it be without harm to another. Teachers are not given us so we rise against each other, but so all unite with each other. A commander is set over an army so from divided members he makes one body; if he causes division in the army, he is more enemy than commander” (Holy Chrysostom).