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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 4:7–13. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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."
And "let no one," saith he, "think that I speak only of the past:"
"Even unto this present hour we both hunger and thirst and are naked." Seest thou that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall.
"And hunger;" against the luxurious. "And are buffeted;" against those who are puffed up. "And have no certain dwelling-place;" for we are driven about. "And are naked;" against the rich.
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Summary
In 1 Corinthians 4:11, the Apostle Paul vividly portrays the severe and ongoing privations he and his fellow apostles endured for the sake of the Gospel. This verse serves as a stark counterpoint to the Corinthians' spiritual complacency and worldly pride, highlighting the profound self-sacrifice, physical hardship, and social ignominy that characterized authentic apostolic ministry, thereby challenging their superficial understanding of spiritual success and leadership.
Context
Literary Context
This verse is a powerful statement within Paul's broader argument in 1 Corinthians 4. Having addressed divisions and factions in the Corinthian church (chapters 1-3), Paul now shifts to defending his own apostolic authority and ministry, contrasting it with the Corinthians' perceived wisdom and spiritual maturity. He presents himself and the other apostles as "servants of Christ and stewards of the mysteries of God" (1 Corinthians 4:1), emphasizing faithfulness over human judgment. The immediate context of 1 Corinthians 4:9-13 describes the apostles as a "spectacle to the world," enduring shame, weakness, and contempt, directly setting up the specific physical hardships detailed in verse 11. This detailed list of suffering serves as a humbling rebuke to the Corinthians' self-satisfaction and spiritual arrogance.
Historical & Cultural Context
Paul's ministry took place within the Roman Empire, a vast and often hostile environment for early Christians. Travel was arduous and dangerous, often involving long journeys by foot or sea, exposing missionaries to the elements and brigands. As itinerant preachers, apostles often lacked stable income or permanent residence, relying on hospitality or their own labor (e.g., Paul's tentmaking, Acts 18:3). Furthermore, the nascent Christian movement was frequently misunderstood and persecuted by both Jewish authorities and Roman officials, leading to physical abuse, imprisonment, and social ostracism. The specific hardships mentioned—hunger, thirst, nakedness, beatings, and homelessness—were not uncommon for those on the fringes of society or for individuals engaged in counter-cultural movements, which Christianity certainly was in its early stages. This reality stands in stark contrast to the relative comfort and social standing many Corinthians sought or enjoyed.
Key Themes
1 Corinthians 4:11 contributes significantly to several major themes in 1 Corinthians. Firstly, it underscores the theme of Apostolic Suffering and Humility, presenting suffering not as a sign of divine disfavor but as an authentic mark of Christ-like ministry. This directly challenges the Corinthian church's emphasis on worldly wisdom and outward displays of power. Secondly, it highlights the Paradox of the Cross, where God's power is made perfect in weakness (2 Corinthians 12:9-10). The apostles' weakness and suffering contrasted sharply with the Corinthians' self-perceived strength, serving as a powerful reminder that true spiritual authority is rooted in self-denial and service, not worldly status. Finally, the verse exemplifies the Cost of Discipleship, demonstrating that following Christ, particularly in pioneering ministry, often entails significant personal sacrifice and hardship, echoing Jesus' call to "take up his cross" (Matthew 16:24).
Exposition and Analysis
Key Word Analysis
From a derivative of gymnos (bare, unclothed), this verb means "to strip" or, reflexively, "to go poorly clad." It suggests not necessarily complete nudity, but a severe lack of adequate clothing, implying exposure to the elements and a profound state of destitution and vulnerability. This goes beyond mere discomfort to a state of public shame and extreme poverty.
From a derivative of the base of kolazō (to punish, chastise), this word literally means "to rap with the fist" or "to beat." It describes physical abuse, often implying repeated blows and public humiliation. This term vividly conveys the violence and indignity Paul and his companions frequently endured, not just insults but physical assaults.
Derived from a negative particle and a word related to "to stand," this verb means "to be non-stationary" or "to be homeless." It signifies a lack of a fixed abode, a constant state of itinerancy, and the insecurity of not knowing where one would sleep each night. This speaks to the profound instability and lack of basic security faced by the apostles.
Verse Breakdown
"Even unto this present hour we both hunger,"
Paul emphasizes the ongoing nature of their suffering ("unto this present hour"), indicating it's not a past event but a current reality. The first hardship listed is hunger, a fundamental human need, highlighting their deprivation of basic sustenance.
"and thirst,"
Coupled with hunger, thirst underscores the apostles' extreme physical deprivation. These two basic needs, when unmet, lead to profound bodily distress and vulnerability.
"and are naked,"
This refers to being poorly clothed or lacking sufficient garments, exposing them to the elements and societal scorn. It speaks to a state of destitution and public shame, a stark contrast to any perceived status or comfort.
"and are buffeted,"
This signifies physical abuse, being struck or beaten. It points to the violent opposition and persecution they faced, enduring bodily harm for their message.
"and have no certain dwellingplace;"
This final hardship highlights their homelessness and constant itinerancy, lacking a stable home or secure place to rest. It speaks to a profound lack of security and belonging, a life lived on the margins.
Literary Devices
Paul employs several powerful literary devices in 1 Corinthians 4:11 to underscore the apostles' plight. The most prominent is Asyndeton, the omission of conjunctions between parts of a sentence, which creates a rapid, impactful list of hardships ("hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace"). While "and" is present, the cumulative effect of the short, blunt clauses, each detailing a severe deprivation, creates a sense of overwhelming, relentless suffering. This is further amplified by Anaphora, the repetition of "and" (Greek: kai G2532) at the beginning of successive clauses, which builds a rhythmic intensity and emphasizes the sheer volume and variety of their afflictions. The entire verse functions as a form of Pathos, appealing to the emotions of the Corinthian readers by vividly depicting the apostles' suffering, thereby challenging their self-satisfied attitudes and prompting empathy and a reevaluation of what true spiritual leadership entails. The list itself is a form of Hyperbole or extreme Vivid Imagery, painting a picture of absolute destitution to drive home the stark contrast between the apostles' reality and the Corinthians' spiritual pride.
Theological and Thematic Connections
The profound suffering described in 1 Corinthians 4:11 is not merely a historical account but a theological statement about the nature of true ministry and discipleship. It reveals that faithfulness to Christ often involves embracing weakness, humility, and hardship, aligning with the pattern of Christ's own suffering. This challenges any theology that equates spiritual blessing solely with material prosperity or worldly comfort, instead emphasizing that God's power is often most evident in human weakness. The apostles' endurance in these conditions testifies to their unwavering commitment to the Gospel and the sustaining power of God, serving as a model for all believers called to costly discipleship.
Reflection and Application
1 Corinthians 4:11 serves as a timeless mirror for believers, challenging our often-comfortable definitions of success and faithfulness. It reminds us that authentic Christian living, particularly in ministry, frequently involves sacrifice, discomfort, and even suffering, rather than worldly acclaim or material abundance. This verse calls us to redefine our values, prioritizing humble service and unwavering commitment to the Gospel above personal comfort or social status. It fosters empathy for those who serve on the front lines of ministry, especially missionaries and church planters in challenging contexts, who may experience similar forms of deprivation and opposition. Ultimately, it encourages us to cultivate resilience and perseverance in our own walks of faith, understanding that our trials can deepen our reliance on God and conform us more closely to the image of Christ, who himself endured profound suffering for our sake.
Questions for Reflection
FAQ
Why did Paul and the apostles endure such extreme suffering if they were doing God's work?
Paul's suffering, as described in 1 Corinthians 4:11 and elsewhere (e.g., 2 Corinthians 11:23-27), was not a sign of God's disfavor but rather an integral part of their apostolic calling and a powerful witness to the Gospel. Theologically, their suffering demonstrated the paradox of the cross, where God's power is made perfect in weakness (2 Corinthians 12:9). It distinguished them from false teachers who sought personal gain and comfort, validating their authentic commitment to Christ. Furthermore, their hardships allowed them to identify with Christ's own suffering (Philippians 3:10) and serve as a living example of self-sacrificial love for the churches they founded. Their endurance under duress also highlighted the spiritual nature of their mission, which transcended worldly comforts and focused on eternal rewards.
Christ-Centered Fulfillment
The profound suffering of the apostles, as detailed in 1 Corinthians 4:11, finds its ultimate meaning and purpose in the person and work of Jesus Christ. Their hunger, thirst, nakedness, beatings, and homelessness are echoes of the privation and humiliation endured by the Son of God Himself, who "had nowhere to lay his head" (Matthew 8:20) and was ultimately stripped, beaten, and crucified outside the city gates (John 19:1-3; Hebrews 13:12). The apostles' willingness to embrace such a life of hardship demonstrates their full identification with their suffering Lord, embodying the call to "take up his cross and follow me" (Matthew 16:24). Their weakness and vulnerability, far from being a sign of failure, became the very means through which Christ's power was displayed and the Gospel advanced, mirroring the divine paradox that through Christ's ultimate weakness on the cross, God achieved His greatest triumph over sin and death (1 Corinthians 1:18). Thus, the apostles' suffering is a Christ-centered fulfillment of discipleship, demonstrating that true spiritual authority and impact are found not in worldly strength or comfort, but in humble, self-sacrificial conformity to the crucified and risen King.