TRV
Translation
King James Version
We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.
Complete Jewish Bible
For the Messiah’s sake we are fools, but united with the Messiah you are wise! We are weak, but you are strong; you are honored, but we are dishonored.
Berean Standard Bible
We are fools for Christ, but you are wise in Christ. We are weak, but you are strong. You are honored, but we are dishonored.
American Standard Version
We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye have glory, but we have dishonor.
World English Bible Messianic
We are fools for Messiah’s sake, but you are wise in Messiah. We are weak, but you are strong. You have honor, but we have dishonor.
Geneva Bible (1599)
We are fooles for Christes sake, and ye are wise in Christ: we are weake, and ye are strong: ye are honourable, and we are despised.
Young's Literal Translation
we are fools because of Christ, and ye wise in Christ; we are ailing, and ye strong; ye glorious, and we dishonoured;
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In the KJVVerse 28,444 of 31,102
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Commentary on 1 Corinthians 4 verses 7–13
7 ¶ For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
9 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.
10 We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.
11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;
12 And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:
13 Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.
Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances.
I. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: Who maketh thee to differ? And what hast thou that thou didst not receive? Co1 4:7. Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, Psa 115:1. Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit.
II. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: "You are full, you are rich, you have reigned as kings without us. You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory without us, that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: "You have reigned as kings," says the apostle, "that is, in your own conceit; and I would to God you did reign, that we also might reign with you. I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: I should reign with you: I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king.
III. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs. 1. To set forth the case of the apostles: For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men. Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: God hath set forth us the apostles last, as it were appointed to death, Co1 4:9. An allusion is made to some of the bloody spectacles in the Roman amphitheatres, where men were exposed to fight with wild beasts, or to cut one another to pieces, to make diversion for the populace, where the victor did not escape with his life, though he should destroy his adversary, but was only reserved for another combat, and must be devoured or cut in pieces at last; so that such wretched criminals (for they were ordinarily condemned persons that were thus exposed) might very properly be called epithanatioi - persons devoted or appointed to death. They are said to be set forth last, because the meridian gladiators, those who combated one another in the after-part of the day, were most exposed, being obliged to fight naked; so that (as Seneca says, epist. 7) this was perfect butchery, and those exposed to beasts in the morning were treated mercifully in comparison with these. The general meaning is that the apostles were exposed to continual danger of death, and that of the worst kinds, in the faithful discharge of their office. God had set them forth, brought them into view, as the Roman emperors brought their combatants into the arena, the place of show, though not for the same purposes. They did it to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shown to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God-noble views, fit to animate them to the combat. But they had like difficulties to encounter, and were in a manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, as an honourable, so a hard and hazardous one: "For we are made a spectacle to the world, and to angels, and to men, Co1 4:9. A show. We are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encounter them; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Ours is hard work, but honourable; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour. 2. He compares his own case with that of the Corinthians: "We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised, Co1 4:10. We are fools for Christ's sake; such in common account, and we are well content to be so accounted. We can pass for fools in the world, and be despised as such, so that the wisdom of God and the honour of the gospel may by this means be secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. "But you are wise in Christ. You have the fame of being wise and learned Christians, and you do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: you are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. We are weak, but you are strong. We are suffering for Christ's sake" (so being weak plainly signifies, Co2 12:10), "when you are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, "We pass upon the world for persons of but mean endowments, mere striplings in Christianity; but you look upon yourselves, and are looked upon by others, as men, as those of a much more advanced growth and confirmed strength." Note, Those are not always the greatest proficients in Christianity who think thus of themselves, or pass for such upon others. It is but too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themselves. But O! how gross is the mistake!
IV. He enters into some particularities of their sufferings: Even to this present hour; that is, after all the service we have been doing among you and other churches, we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands, Co1 4:11, Co1 4:12. Nay, they were made as the filth of the world, and the off-scouring of all things, Co1 4:13. They were forced to labour with their own hands to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comfortable livelihood, but were exposed to hunger, thirst, and nakedness - many times wanted meat, and drink, and clothes. They were driven about the world, without having any fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom to have no house nor home, and to be destitute of food and raiment! But yet no poorer than his who had not where to lay his head, Luk 9:58. But O glorious charity and devotion, that would carry them through all these hardships! How ardently did they love God, how vehemently did they thirst for the salvation of souls! Theirs was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ and save souls. Nay, though they were made the filth of the world, and the off-scouring of all things. They were treated as men not fit to live, perikatharmata. It is reasonably thought by the critics that an allusion is here made to a common custom of many heathen nations, to offer men in sacrifice in a time of pestilence, or other like grievous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. Thus, in the first ages, Christians were counted the source of all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men, as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away: nay, as the off-scouring of all things, the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing is bad, but what is it to be the off-scouring of all things! How much did the apostles resemble their Master, and fill up that which was behind of his afflictions, for his body's sake, which is the church! Col 1:24. They suffered for him, and they suffered after his example. Thus poor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus must prepare for the same poverty and contempt. Note, Those may be very dear to God, and honourable in his esteem, whom men may think unworthy to live, and use and scorn as the very dirt and refuse of the world. God seeth not as man seeth, Sa1 16:7.
V. We have here the apostles' behaviour under all; and the return they made for this mal-treatment: Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat, Co1 4:12, Co1 4:13. They returned blessings for reproaches, and entreaties and kind exhortations for the rudest slanders and defamation, and were patient under the sharpest persecutions. Note, The disciples of Christ, and especially his ministers, should hold fast their integrity, and keep a good conscience, whatever opposition of hardships they meet with from the world. Whatever they suffer from men, they must follow the example, and fulfil the will and precepts, of their Lord. They must be content, with him and for him, to be despised and abused.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 4
Does not the apostle then plainly add the following, to show the contempt for faith in the case of the multitude? "For I think that God hath set forth us the apostles last, as appointed to death: we are made a spectacle to the world, and to angels, and to men. Up to this present hour we both hunger, and thirst, and are naked, and are beaten, and are feeble, and labour, working with our hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are become as it were the offscourings of the world."
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Those who love Christ are fools as far as the world is concerned.
John ChrysostomAD 407
Homily on 1 Corinthians 13
Having filled his speech with much severity which conveys a sharper blow than any direct charge and having said, "Ye have reigned without us;" and "God hath set forth us last, as men doomed to death" he shows by what comes next how they are "doomed to death;" saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:" which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration.
Desiring therefore to take down their self-conceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, "Ye have reigned without us." As if he had said, "My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering. If however it be not so; if this rather be the time of remuneration: then as far as I see," (but this he saith in irony,) "ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things."
Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles; their dangers and their indignities, not their honors and glories. For these, not the other, are what the Gospel requires. But to this effect he speaks not directly, not to shew himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke. For if he had introduced his address in a direct manner, he would have spoken thus; "Ye err, and are beguiled, and have swerved far from the apostolical mode of instruction. For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and dishonor; which indeed is our state: whereas you are in the contrary case."
But thus might his expressions have offended them yet more, as containing but praises of the Apostles; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness. Wherefore he conducts not his statement in this way, but in another, more striking but less offensive; and this is why he proceeds with his address as follows, saying ironically, "But ye are strong and honorable;" since, if he had not used irony, he would have spoken to this effect; "It is not possible that one man should be esteemed foolish, and another wise; one strong, and another weak; the Gospel requiring both the one and the other. For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say. But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers. If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships." If this be too bad for anyone to say, it remains for you to make our condition your object.
John ChrysostomAD 407
Homily on 1 Corinthians 12
"We are fools for Christ's sake, but ye are wise in Christ."
Again, this also he spake in a way to abash them; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur. "For how can it be," saith he, "that you should be wise, but we fools in the things relating to Christ?" That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others enjoying honor and looked up to by many as a wise and prudent kind of people; it gives him occasion to speak thus: as if he had said, "How can it be that they who preach such things should be looked upon as practically engaged in their contraries?"
"We are weak, but ye are strong." That is, we are driven about and persecuted; but ye enjoy security and are much waited upon; howbeit the nature of the Gospel endureth it not.
"We are despised, but ye are honorable." Here he setteth himself against the noble and those who plumed themselves upon external advantages.
"Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands." That is, "It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only." Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle.
Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellow-servants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In this verse, the Apostle Paul employs biting irony to expose the profound disparity between the self-perception of the Corinthian believers and the reality of his own apostolic ministry. This verse serves as a powerful rhetorical device, deliberately juxtaposing the Corinthians' perceived wisdom, strength, and honor with the apostles' self-sacrificial existence, marked by suffering, weakness, and contempt, all endured for the advance of the Gospel. It underscores the paradoxical nature of Christian service and challenges the church to re-evaluate its worldly values in light of Christ's kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The dominant literary device in 1 Corinthians 4:10 is Irony. Paul's statements are not meant to be taken literally; rather, he uses exaggerated praise for the Corinthians and self-deprecation for the apostles to expose the Corinthians' misguided values and spiritual pride. This irony is amplified through Antithesis (or juxtaposition), where Paul repeatedly sets up stark contrasts between the apostles' reality ("fools," "weak," "despised") and the Corinthians' self-perception ("wise," "strong," "honorable"). This creates a powerful rhetorical effect, highlighting the chasm between worldly standards and God's kingdom values. The verse also embodies Paradox, as what is considered foolish and weak by human standards is precisely what God uses and values in His economy. The very "despised" state of the apostles is, in fact, a mark of their authentic service and Christ-likeness, revealing the upside-down nature of God's wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 4:10 profoundly articulates the counter-cultural nature of the Christian faith and true discipleship. It reveals that God's kingdom operates on principles fundamentally opposed to worldly wisdom and values. While the world esteems strength, honor, and intellectual prowess, God often chooses to work through weakness, humility, and what appears foolish to human eyes. This divine paradox is not merely a theological concept but a lived reality for those who faithfully proclaim and embody the Gospel. The suffering and perceived degradation of the apostles are not signs of failure but rather authentic marks of their identification with Christ, who Himself was despised and rejected. This verse challenges believers to embrace a radical reorientation of values, prioritizing faithfulness to Christ and His mission, even when it leads to social marginalization or personal hardship, understanding that true honor and strength are found in God alone.
REFLECTION AND APPLICATION
1 Corinthians 4:10 serves as a timeless mirror for the church, challenging us to critically examine our own values and priorities in light of the Gospel. In a world that still lionizes success, influence, and outward appearances, are we, like the Corinthians, subtly adopting worldly metrics for spiritual maturity and leadership? Paul's sharp irony forces us to confront whether we are willing to embrace the "foolishness" and "weakness" of Christ for the sake of His kingdom, or if we are more concerned with maintaining our reputation, comfort, and social standing. Genuine faith often calls us to a path of humility, self-denial, and even hardship, where our strength is found not in human achievements but in our dependence on God. This verse encourages us to find our true identity and worth in Christ, rather than in the fleeting accolades or criticisms of the world, and to joyfully endure whatever "despised" status may come from faithfully following Him.
Questions for Reflection
FAQ
Why does Paul use such harsh, ironic language in this verse?
Answer: Paul's use of harsh, ironic language in 1 Corinthians 4:10 is a deliberate rhetorical strategy designed to shock the Corinthian believers into self-reflection. He is not literally calling them "wise" or "strong" in a positive sense, nor is he truly admitting to being a "fool" or "despised" as a failure. Instead, he is sarcastically mirroring their own self-perception and the world's judgment of the apostles, thereby exposing the profound disconnect between their worldly values and the true nature of Christ-centered ministry. This biting irony serves as a powerful rebuke to their spiritual pride and a call for them to align their understanding of success and honor with God's paradoxical kingdom values. It's a pastoral attempt to humble them and correct their misguided priorities, much like a loving but firm parent might use exaggeration to make a point.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 4:10 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself, who perfectly embodied the "foolishness," "weakness," and "despised" status for the sake of God's redemptive plan. While the Corinthians sought worldly wisdom and honor, Christ, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He was born in humble circumstances, lived a life of self-denial, and embraced the path of suffering, becoming "a man of sorrows and acquainted with grief" (Isaiah 53:3), despised and rejected by men. The cross, the ultimate symbol of weakness and foolishness to the world, became the very power and wisdom of God for salvation (1 Corinthians 1:18). Jesus, the "Lamb of God who takes away the sin of the world" (John 1:29), willingly endured shame, weakness, and the ultimate form of being despised—crucifixion—to secure eternal honor and strength for those who believe. Thus, the apostles' experience of being "fools for Christ's sake" and "despised" is a direct participation in the suffering and humility of their Lord, demonstrating that true glory in God's kingdom is found not in worldly acclaim, but in conformity to the humble, self-sacrificial pattern of Christ.