When You Are Judged-1 Cor 4:1-5

1 Corinthians, New Testament, Sermons

When someone judges you, how do you feel? We all have an ego driven sinful human default to judge others (cf. Mt 7:1). You criticize a persons’ “weakness” and compare it with your strengths or to someone “better.” When you–a Christian–judge others, you’re saying, “I’m better than you,” “I can do better,” “Someone else is better,” “You’re bad,” “inferior,” or “substandard,” etc. Today we think that no one would ever judge the great apostle Paul since he wrote almost half [13 of 27] of the N.T. books, which we Christians read regularly. But even Paul was judged! So if I’m judged for serving God:

  1. 1st, I shouldn’t be surprised;
  2. 2nd, I shouldn’t get upset; and
  3. 3rd, I shouldn’t attack and judge the person back who judged me!

4:1-5 has become a favorite text of mine, for it shows remarkably how Paul 𝒕̼𝒉̼𝒐̼𝒖̼𝒈̼𝒉̼𝒕̼ ̼𝒕̼𝒉̼𝒊̼𝒏̼𝒈̼𝒔̼ ̼𝒕̼𝒉̼𝒓̼𝒐̼𝒖̼𝒈̼𝒉̼ ̼𝒕̼𝒉̼𝒐̼𝒓̼𝒐̼𝒖̼𝒈̼𝒉̼𝒍̼𝒚̼ and theologically when he was judged by those who should‘ve thanked him, appreciated him and listened to him.

To those critical of pastors and churches, God’s word is that faithfulness (1 Cor 4:2)–NOT charisma or success–is what God requires of his servants (1 Cor 3:5; 4:1).

To pastors/church leaders, they must recognize that they are “under trust” (1 Cor 4:1) and that God–NOT church members–is their ultimate Judge (1 Cor 4:4) on the basis of how faithful they are to the trust itself–the gospel (1 Cor 1:23; 2:2). On that DAY (1 Cor 3:13), none of our self-evaluations or the judgment of others (1 Cor 4:3) as to our worth in the kingdom is going to count for a thing, but only our faithfulness to the gospel.

𝑶͟𝒏͟𝒆͟ ͟𝒐͟𝒇͟ ͟𝑷͟𝒂͟𝒖͟𝒍͟’͟𝒔͟ ͟𝒇͟𝒊͟𝒏͟𝒆͟𝒔͟𝒕͟ ͟𝒉͟𝒐͟𝒖͟𝒓͟𝒔͟, where we catch a glimpse of the man himself, and what makes him tick. Above everything else Paul is “of Christ” (1 Cor 3:23), or “in Christ” (1 Cor 4:17). He is 𝒕͛͛͛𝒉͛͛͛𝒐͛͛͛𝒓͛͛͛𝒐͛͛͛𝒖͛͛͛𝒈͛͛͛𝒉͛͛͛𝒍͛͛͛𝒚͛͛͛ ͛͛͛𝒆͛͛͛𝒔͛͛͛𝒄͛͛͛𝒉͛͛͛𝒂͛͛͛𝒕͛͛͛𝒐͛͛͛𝒍͛͛͛𝒐͛͛͛𝒈͛͛͛𝒊͛͛͛𝒄͛͛͛𝒂͛͛͛𝒍͛͛͛. 𝙁͟𝙤͟𝙧͟ ͟𝙋͟𝙖͟𝙪͟𝙡͟,͟ ͟𝙩͟𝙝͟𝙚͟ ͟𝙛͟𝙪͟𝙩͟𝙪͟𝙧͟𝙚͟ ͟(͟𝘾͟𝙝͟𝙧͟𝙞͟𝙨͟𝙩͟’͟𝙨͟ ͟𝙧͟𝙚͟𝙩͟𝙪͟𝙧͟𝙣͟ ͟𝙖͟𝙣͟𝙙͟ ͟𝙧͟𝙚͟𝙞͟𝙜͟𝙣͟)͟ ͟𝙝͟𝙖͟𝙨͟ ͟𝙗͟𝙚͟𝙚͟𝙣͟ ͟𝙙͟𝙚͟𝙩͟𝙚͟𝙧͟𝙢͟𝙞͟𝙣͟𝙚͟𝙙͟ ͟𝙗͟𝙮͟ ͟𝙩͟𝙝͟𝙚͟ ͟𝙥͟𝙖͟𝙨͟𝙩͟ ͟(͟𝘾͟𝙝͟𝙧͟𝙞͟𝙨͟𝙩͟’͟𝙨͟ ͟𝙙͟𝙚͟𝙖͟𝙩͟𝙝͟ ͟𝙖͟𝙣͟𝙙͟ ͟𝙧͟𝙚͟𝙨͟𝙪͟𝙧͟𝙧͟𝙚͟𝙘͟𝙩͟𝙞͟𝙤͟𝙣͟)͟,͟ ͟𝙖͟𝙣͟𝙙͟ ͟𝙩͟𝙝͟𝙖͟𝙩͟ ͟𝙘͟𝙚͟𝙧͟𝙩͟𝙖͟𝙞͟𝙣͟ ͟𝙛͟𝙪͟𝙩͟𝙪͟𝙧͟𝙚͟ ͟(͟𝙜͟𝙪͟𝙖͟𝙧͟𝙖͟𝙣͟𝙩͟𝙚͟𝙚͟𝙙͟ ͟𝙗͟𝙮͟ ͟𝙩͟𝙝͟𝙚͟ ͟𝙜͟𝙞͟𝙛͟𝙩͟ ͟𝙤͟𝙛͟ ͟𝙩͟𝙝͟𝙚͟ ͟𝙎͟𝙥͟𝙞͟𝙧͟𝙞͟𝙩͟)͟ ͟𝙙͟𝙚͟𝙩͟𝙚͟𝙧͟𝙢͟𝙞͟𝙣͟𝙚͟𝙨͟ ͟𝙩͟𝙝͟𝙚͟ ͟𝙥͟𝙧͟𝙚͟𝙨͟𝙚͟𝙣͟𝙩͟. Jesus’ resurrection is not a matter of creed; it is the singular reality that conditions his entire existence. By the resurrection God has set the future inexorably [impossible to stop or prevent] in motion. Christ’s coming and the “judgment” are inevitable corollaries, as sure as life itself. These sure events radicalize present Christian existence. 𝘈͢𝘭͢𝘭͢ ͢𝘮͢𝘦͢𝘳͢𝘦͢𝘭͢𝘺͢ ͢𝘩͢𝘶͢𝘮͢𝘢͢𝘯͢ ͢𝘫͢𝘶͢𝘥͢𝘨͢𝘮͢𝘦͢𝘯͢𝘵͢𝘴͢ ͢𝘢͢𝘳͢𝘦͢ ͢𝘯͢𝘰͢𝘵͢𝘩͢𝘪͢𝘯͢𝘨͢ ͢𝘪͢𝘯͢ ͢𝘭͢𝘪͢𝘨͢𝘩͢𝘵͢ ͢𝘰͢𝘧͢ ͢𝘵͢𝘩͢𝘦͢ ͢𝘧͢𝘪͢𝘯͢𝘢͢𝘭͢ ͢𝘫͢𝘶͢𝘥͢𝘨͢𝘮͢𝘦͢𝘯͢𝘵͢. All merely human values–which weigh things heavily at the favorable end–have already been judged and are now reversed by Christ himself.

𝑺͟𝒆͟𝒆͟ ͟𝒕͟𝒉͟𝒊͟𝒏͟𝒈͟𝒔͟ ͟𝒇͟𝒓͟𝒐͟𝒎͟ ͟𝑷͟𝒂͟𝒖͟𝒍͟’͟𝒔͟ ͟𝒆͟𝒔͟𝒄͟𝒉͟𝒂͟𝒕͟𝒐͟𝒍͟𝒐͟𝒈͟𝒊͟𝒄͟𝒂͟𝒍͟ ͟𝒑͟𝒆͟𝒓͟𝒔͟𝒑͟𝒆͟𝒄͟𝒕͟𝒊͟𝒗͟𝒆͟. Though they were eschatological people [who had received the Spirit], their problem was that they had already arrived (1 Cor 4:8) but in all the wrong ways. It’s not simply Paul being right and they being wrong on certain specific issues. It has to do with one’s whole existence, one’s whole way of looking at life, since “you are Christ’s and Christ is God’s” (1 Cor 3:23). Without this perspective, what Paul says can be a confusing puzzling baffling enigma. The solution is an encounter with the living Christ. Serve forcefully/assertively with authority, yet humbly as a servant. Truly embodying Christ as a Christian involves embracing polar opposite attributes. If you remain a “mere human” (1 Cor 3:3-4) as a Christian, you’ll either be forceful and smash others, or you may serve without any authority or gravitas. Paul imitated Christ (1 Cor 4:16) and was both forceful yet with the humility of a servant. He had a genuine dilemma, for they were…   …decidedly anti–Paul. They were not simply for Apollos or for Peter, but anti-Paul, for they rejected both his teaching and his authority. Thus, Paul must reassert his authority–not because of his bruised ego–but for the sake of the gospel, which is NOT optional nor negotiable. Thus, he needs to make his argument forcefully–yet as a mere servant (1 Cor 3:5).

Judgmental attitude toward Paul is at the heart of  chapter 4, where Paul artfully and indirectly employs metaphors and irony to provoke the Corinthians to rethink their position. He confronts them bluntly on:

  1. their presumptuous attitude of judging Paul himself (4:1–5). Paul changes images from farm to household and insists that he is God’s servant, not theirs. Thus, they are NOT allowed to judge another’s servant. On the theme of judgment, he reminds that again of the future judgment that all will experience.
  2. their arrogant boasting of their own wisdom [sophia] and status (1 Cor 4:8), while Paul displays the marks of true apostleship (4:6–13). With rhetoric full of sarcasm and irony he goes for the jugular. He contrasts his own “shame,” regarded as “scum” (1 Cor 4:13) with their perceived “high station” is consonant with a theology of the cross.
  3. their bad theology and bad behavior by reasserting his apostolic authority (4:14-21). He appeals to them by changing metaphor to father and children (1 Cor 4:15). But if the father’s “gentleness” will not change their attitudes, then the “rod” must (1 Cor 4:21). Will this letter and Timothy’s visit do it (1 Cor 4:17)? Or must he himself visit them with a “rod” in his hand? Thus, he first adopts a warmer tone in his appeal and exhortation as
  1. a father appealing to his children (4:14–17) but then concludes with
  2. a stern warning to those who may be inclined to resist his authority (4:18–21).

The common lectionary omits much of this material (4:6–21), likely for these reasons:

  • Paul addresses the congregation in a sarcastic, scolding tone;
  • he portrays the authentic Christian life as one of deprivation and suffering;
  • he employs patriarchal rhetoric to assert his own authority;
  • he immodestly calls his readers to imitate him; and
  • he threatens those who refuse with violent punishment (the “stick” of 1 Cor 4:21).

This is not winsome material. We might like Paul better when he is less confrontational. [Personally, I like Paul’s confrontational diatribes, polemics, sarcasm and blunt brutal biting irony!] Surely there are times when the church needs to hear a message of tough prophetic confrontation. Is this such a time?

Direct Confrontation with Corinthian Boasters (4:1-21)

  1. On being a servant and being judged (1-5). Servants are to be judged only by their Lord.
  2. The marks of true apostleship (6-13). Puffed-up Corinthians and suffering apostle.
  3. Appeal and exhortation (14-21).
    1. Fatherly admonision to Paul’s Corinthain children (14-17).
    2. A final warning to boasters (18-21).

4:1-5 brings items from preceeding arguments:

  1. The apostles as servants (3:5-9).
  2. The coming judgment (3:13-15).
  3. The language of examining/judging (2:14-16).

With the Corinthians’ “new understanding of spirituality,” they disdained Paul’s theology of the cross. Thus, they passed judgement on him regarding:

  1. His preaching was NOT with the wisdom of logos (1 Cor 1:17).
  2. His presence with them in weakness (1 Cor 2:3).
  3. His preaching as being “milk” for “infants” (1 Cor 3:2).
  4. His insistence that he was a “wise” master builder (1 Cor 3:10).

The servant metaphor reintroduced (1 Cor 4:1; 3:5) with a different purpose. In 3:5–9, Paul’s point was that God’s servants are all serving a single common purpose and that they regard him as servants. In 4:1–5, his new point is that though he “belongs” to them [since he is Christ’s servant for them (3:21-22)], he is NOT accountable to them. Rather, he and the other apostles, as God’s servants, are accountable to no one but God. What matters is not winning popularity contests but whether they are trustworthy/faithful (pistos, 1 Cor 4:2)–whether they are following their master’s instructions like household stewards. Only the master of the house can determine whether or not they are faithful (1 Cor 4:4b, 5c). So what they say of him is of little consequence (1 Cor 4:3), as well as his own clear conscience (1 Cor 4:4). What ultimately does matter is the return of Christ, who at that time will judge not only Paul but them as well (1 Cor 4:5).

Freedom from pleasing people in the church, since they are servants. This seems paradoxical to us, but in Paul’s time, his point was perfectly understandable: Servants or slaves of powerful masters often enjoyed positions of considerable delegated authority, being charged with major administrative responsibility for affairs of the household. Paul’s image of the steward (oikonomos, 1 Cor 4:1) evokes this picture of the slave-in-charge. (Today where there’re no slaves in charge of big households, it’s analogically like the foreman in charge of a construction crew or the chief of staff in the White House.) The same picture of the trustworthy servant appears in a parable of Jesus: “Who then is the faithful (pistos) and prudent manager (oikonomos) whom his master will put in charge of his slaves, to give them their allowance of food at the proper time? Blessed is that slave whom his master will find at work when he arrives” (Luke 12:42–43). To be a “servant of Chnst” (1 Cor 4:1) is, in Paul’s symbolic world, a position of privilege and authority. Paul uses this image to assert his authority and his independence from their judgments of him and his exclusive accountability to God.

What does “entrusted with stewardship of the mysteries of God” mean? This is nothing other than the gospel message itself (1 Cor 2:1,7), the secret wisdom of God that has decreed salvation for the world through the death and resurrection of Jesus. In later letters, this language is applied especially to the theme of the inclusion of the Gentiles within God’s saving mercy (Rom 16:25–27; Eph 3:1–13; Col 1:26–27). But in 1 Cor 4:1 he’s rephrasing what he’s already said about his apostolic commission to proclaim the hidden wisdom of Christ crucified (1 Cor 2:7).It’s a trivial matter to be judged, examined and scrutinized by them (1 Cor 4:3) because this is his commission. This is our first unambiguous indication that they’re 2nd-guessing Paul’s apostolic labors and questioning his authority (1 Cor 9:3). Like callers to a radio talk show, they’ve nothing better to do than to rate Paul’s performance and to compare him to other preachers. “Judged” is not exactly the right translation of the verb (anaknnein); it means something more like “examined” or “scrutinized,” where the same word previously appeared (1 Cor 2:15). (Thus, in chapter 2 Paul was already in veiled fashion scolding them for criticizing him.) Paul brushes aside their criticism. Even the interrogation of any human court is of no consequence to him. There is an implicit contrast here between the insignificant human assessment of Paul’s work and the all-important final judgment of God (1 Cor 3:13); the contrast is made explicit in 1 Cor 4:5.

Paul doesn’t even judge himself. His own self-assessment is no more important than their criticism of him. This attitude contrasts in a fascinating way with Seneca’s account of his practice of self-scrutiny at the end of each day: “Can anything be more excellent than this practice of thoroughly sifting the whole day? And how delightful the sleep that follows this self–examination—how tranquil it is, how deep and untroubled, when the soul has either praised or admonished itself, and when this secret examiner and critic of self has given report of its own character! I avail myself of this privilege, and every day I plead my cause before the bar of self.”

Only God‘s judgment counts. They were entranced/hijacked by Stoic “wisdom.” Likely they’re encouraged to engage in some self-examination that Seneca recommends as a way of disciplining the emotions and developing character. Paul would regard such detailed self-assessment as fruitless navel–gazing. Even if one’s own conscience is totally clean, it proves nothing, for our human capacity for rationalization and self–deception is boundless. The only judgment that counts for anything is the judgment of God, which will come soon enough.

Paul—contrary to popular conceptions—was not haunted by guilt or the consciousness of his own sin. He can say “I am not aware of anything against myself” (1 Cor 4:4; Phil 3:6b). But that’s of no consequence, for “I am not thereby acquitted [the verb here is the same one ordinarily translated in Paul’s letters as “justified”]. It is the Lord [not you!] who examines me [the same verb that was used in 1 Cor 4:3].” The use of the term “Lord” points to Christ as the agent of judgment, while at the same time continuing the metaphor of verses 1–2: kyrios is both a title for Christ and the ordinary word that means “master” of a servant. Paul is a servant of Christ the Lord/master, and therefore it is only the Lord who can evaluate his work. (The same metaphor is used in Rom 14:4: “Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall.”) Paul is in effect saying to them, “Back off! It’s none of your business to give me a job performance evaluation.”

The evaluation will take place at the coming again of the Lord. So they’re warned not to “pronounce judgment before the time” (1 Cor 4:5). The verb krinete refers to the act of pronouncing a verdict, rather than simply examining a defendant. If they pronounce judgment on Paul, they’re not only being presumptuous but also acting prematurely. (This cannot mean that they abandon community discipline: 1 Cor 5:12; 6:5). Here’s Paul’s “eschatological reservation,” his insistence that we respect the not-yet-completed character of God’s judging and saving action. Human beings are impatient and want to rush ahead to conclusions, but Paul keeps saying over and over, “No, we’re not there yet.” The Lord will come, and that certainty looms over all human action, but until he comes to bring the truth to light and to “disclose the purposes of the heart” (Rom 2:16), we must wait to see what the end will be. There’s no indication that they suppose that the last judgment has already occurred; Paul’s point is simply that they have arrogated [claim without justification] the right to pass judgment on his work in a way that’s inappropriate to their position and impossible for any human being on this side of the parousia. The most important words in the final sentence of the paragraph are the first and last: then (not now) each one will receive commendation from God (not from human judges). The business of praise and blame belongs to God.

REFLECTION and important message FOR the church. Authority and Judgment in 4:1–5 offers a desperately needed vision of authentic church leadership. Some church leaders mimic the vacillating style of politicians who constantly take polls to find out what to say and do. But the church is NOT a democracy: Christian leaders are accountable to another authority (1 Cor 4:4). What is required is faithfulness to God (1 Cor 4:2), with or without the support of popular opinion in the church. It is too easy for church members to think of the pastor as their employee. This danger is greater in some church polities than in others, but it’s subtly present in all communities. [Paul refuses their financial support (9:3–18), for he didn’t want to be “owned” by them.] The church leader–called to be a servant of Christ–must look to God’s final judgment and approval, even if it requires him/her to swim against the tide of opinion. The church must respect this calling and refrain from judging by worldly standards of public sentiments, political preferences and success. How does your church scrutinize and constrain its leaders? Does job–evaluation for pastors assist or undermine them in doing the work of the gospel? For whom am I really working for? Authentic leadership occurs only when the pastor or teacher, like Paul, operates as a “servant of Christ” who is free to speak unpopular truth. [This doesn’t mean that church leaders should be autocratic or unreceptive to hearing what God might say through church members. The balance Paul strikes in 1 Cor is a useful model of authoritative leadership that takes seriously the ministry of the whole community {1 Cor 12–14}.] The centurion (Mt 8:5–13) recognizes and exercises authority because he’s “a man under authority.” Similarly, I can minister effectively only when I act out of a clear understanding that my primary accountability is to the authority of God. In contrast…

…our general fascination with self-scrutiny and self-assessment is often a fruitless diversion from our primary responsibilities. “Rate yourself quizzes” and best-selling books urge us to self-improvement through this or that technique of raising our self-consciousness. But Paul’s message is that self–assessment is trivial (1 Cor 4:3), because it’s the judgment of God that matters (1 Cor 4:4). This is a healthy corrective.

Reference:

  1. Richard B. Hays. First Corinthians. Interpretation. A Bible Commentary for Teaching and Preaching. 1997.
  2. Gordon D. Fee. First Corinthians. The New International Commentary on the NT. 1987.
  3. Richard B. Hays. The Moral Vision of the N.T. A Contemporary Introduction to N.T. Ethics. 1996.
  4. Tim Keller. Self-Forgetfulness (3:21-4:7) [1 Cor 4:3-4). 2012. 

Sermon Divisions:

  1. 7/12/20: Always Thank God (1:1-9) [1 Cor 1:4].  Cosmic Epic Calling [1 Cor 1:2].
  2. 7/19/20: The Devil Divides, God Unites (1:10-17) [1 Cor 1:10]. All Agree. No Divisions. Perfect Unity.
  3. 7/26/20: The Cross—God‘s Way—is Dumb (1:18-25) [1 Cor 1:18]. The Cross Stumbles. The Cross is like a Cop Out. Foolish Cross.
  4. 8/2/20: What You Were, Who Christ Is (1:26-31) [1 Cor 1:26, 30]. The Necessity of Lack. No Boasting  [1 Cor 1:31].
  5. 8/9/20: Nothing but Jesus (2:1-5) [1 Cor 2:2].
  6. 8/16/20: Wise vs. Stupid (2:6-16) [1 Cor 2:6]. True Wisdom is Only for the Mature. The Mind of Christ [1 Cor 2:16].
  7. 8/23/20: You‘re NOT Spiritual (3:1-4) [1 Cor 3:1].  Spiritual, Yet Not Spiritual.
  8. 8/30/20: Merely Servants (3:5-9) [1 Cor 3:5]. Field Laborers.
  9. 9/6/20: Build with Care or Be Destroyed (3:10-15, 16-17) [1 Cor 3:10-11]. God’s Temple.
  10. 9/13/20: Deceived by Wisdom (3:18-23). All Belongs to Christ and God. Wisdom doesn’t boast.
  11. 9/20/20: When You Are Judged (4:1-5) [1 Cor 4:4]. God Ahead…Judge Me! Judged Only by God; Accountable Only to God.  Judging Others Blinds You.
  12. 9/27/20: When You Are Scum (4:6-13) [1 Cor 4:13]. Suffering Apostle amid Others’ Boasting. Become Scum.
  13. 10/4/20: Imitate Me (4:14-21) [1 Cor 4:19]. Fatherly Admonition. Final Warning to Boasters.
  14. 10/11/20: Expel the Wicked Person (5:1-13). Drive out the wicked person from among you.
  15. 10/18/20: You Will Judge the World (6:1-11) [1 Cor 6:2]. I Say This to Shame You [1 Cor 6:5]. Legal Disputes Should Be Handled within the Community.
  16. 10/25/20: Glorify God with Your Body (6:12-20). Prostitutes.
  17. 11/1/20; 11/8/20; 11/15/20: West Loop Elders.
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