1 Corinthians 4:8

1Co_4:8-13

Now ye are full … rich … as kings.

The difference between the counterfeit and the real Christian

I. The counterfeit--

1. Is so replenished with Divine knowledge that he needs no teacher.

2. Is so rich in grace that he exalts himself above the spiritually poor.

3. Is so confident in himself that he would rule the consciences of others.

II. The real--

1. Regards himself as the least (1Co_4:9-10).

2. Submits willingly to toil and suffering for the sake of Christ.

3. Recompenses evil with good. (J. Lyth, D. D.)

The state of the Corinthians contrasted with that of the apostles

I. The state of the Corinthians. They were

1. Full of the good things of this world.

2. As kings, reigning.

3. But their condition spiritually was such as to demand earnest prayer.

II. The state of the apostles.

1. Poor in worldly things--rich in faith.

2. A spectacle both to angels and to men; a sight of misery to men; a spectacle of sorrow to angels. But their reward is not far distant. (J. H. Tasson.)

Apostolic irony

I. Exposes pride.

1. It is empty, yet imagines itself full of wisdom.

2. Poor, yet regards itself as rich in every good gift.

3. Dependent, yet would reign as a king.

II. Condemns it--

1. By an indirect assertion of its folly.

2. By an implied consciousness of personal insufficiency. (J. Lyth, D. D.)

Apostolic treatment of vanity

Vanity is a state of mind at once the most prevalent and detestable, it is a plant that springs from self-ignorance, and is disgusting to the spectator in all its forms and fruits. The apostle treats it with--

I. Withering sarcasm. Now ye are full, &c. The Bible furnishes us with many instances of irony (1Ki_18:27; Job_12:2), but nowhere have we it more forceful than here. Here are three metaphors, the first taken from persons filled with food, the second from persons so rich that they required no more, the third from those who have reached the highest elevation, obtained a throne. Paul seems to say to these conceited teachers that they were so great that they did not require such services as his. We scarcely know of a more effective way of treating vanity than by sarcasm. Treat the vain, swaggering man before you not according to your judgment of him, but according to his estimate of himself. Speak to him as one as stupendous as he believes himself to be, and your irony will stab him to the quick. Sarcasm often becomes the instrument of a great manly soul roused into indignation.

II. A noble generosity. I would to God ye did reign, that we also might reign with you. Here the north wind of sarcasm gives way to the south breezes of love. What he means is a wish that they were as truly full, rich, and royal as they thought themselves to be. The irony of a Christly man, however pungent, is not malign, but generous. (D. Thomas, D. D.)

For I think that God hath set forth us the apostles last for we are made a spectacle unto the world, and to angels, and to men.--

Before the footlights

1. A man may imagine it to be an easy matter to appear before an audience; but to stand before the footlights, when every turn of ones features are plainly to be seen, is a strain on the nerves which is hard to bear.

2. The Christian life is, however, more trying than any performance on the stage. The actor appears before a few hundred spectators who are willing to be pleased, and he is under the glare of the footlights for only two or three hours at a time; but the Christian is a spectacle to his many neighbours and also to the angelic hosts, and his part continues for life.

3. The apostle refers to the spectacles in the Colosseum at Rome. On some days, when about eighty thousand persons were assembled in its galleries, the first show in the arena would be men fighting with hungry lions and tigers, but in this performance the men were allowed to wear armour. In the pause after the first show, the vast crowd would refresh themselves with grapes, wine, and food, and then the second performance began, consisting of naked men fighting with each other, and without anything to defend themselves except their swords, the result being that the slightest touch of their weapons inflicted a gash. The most horrid regulation, however, was that he who preserved his own life should not be released but kept for slaughter another day. These men, therefore, that were actors in the last performance might well be called men appointed to death.

4. Of course everybody in his senses when he appears before the footlights of life, that is, when other people can see him, does his best. It is only the drunkard, the insane, or the woman that has lost all sense of shame, who label their sins before the eyes of others like a sign-board stating what they are. If an ordinary man have something that is bad within him, he tries to hide it from his fellow-men. Let the spectacle of your life be--

I. An embodiment of mercy.

II. Exhibit the essence of truth. Learn to love the truth because it is the truth, and do it because it is right. Some people are not afraid to do wrong; all they are afraid of is being found out.

III. Embody charity in your deeds to your fellow--men. Follow the charity of God, who keeps open the gates of heaven day and night. (W. Birch.)

A wonderful spectacle

I. The spectacle.

1. The actors were Divinely called. They appeared on the stage in answer to the behest of the highest will, guided in the selection by perfect wisdom. He who called David from the flock to preside over Israel, called these men from their daily avocations to preside over the affairs of the kingdom of heaven.

2. The actors were Divinely commissioned. The mission of apostolic life was special (2Co_5:18-20).

3. The actors were subjected to intense sufferings, and to cruel death. This was not accidental, but a part of their mission. They suffered in the tragedy to enforce its lessons (Mat_10:16-18). It is almost certain that they all suffered martyrdom, except St. John.

II. The spectators.

1. Angels. We cannot say how their pure minds were affected, or what emotions throbbed in their breast. It appears from Eph_3:10-11, that they gather lessons from the life of the Church militant.

(1) They saw the power of truth in lifting man above circumstances. By this they discovered that he had a nobler nature than they had been wont to ascribe to him.

(2) The apostles gloried in tribulation, and this went beyond their experience and joy. They returned from the theatre inflamed with a greater degree of devotion.

(3) That spectacle had something to do with their final safety. They had often ministered to the apostles in their trials, which taught them more perfect submission, and warmer obedience. No part of the audience realised the spectacle better than the angels.

2. Men. We have no difficulty in understanding the lessons which apostolic life teach us.

(1) Entire consecration of life to the service of Christ. The apostles were not half-hearted or indifferent, but threw their heart and soul into the work. Can we look at this spectacle, and not be moved?

(2) That the Christian life will surely vanquish difficulties. The boldness of faith is the same as that which encouraged the apostles to say--We cannot but speak the things we have seen and heard. (Weekly Pulpit.)

A spectacle to angels

In its widest reference the text teaches that our world is a theatre or arena, whereon men act their various parts, as in a drama--a spectacle to angels. And this thought is at one with all Bible testimony. It teaches that from the first our planet has been an object of absorbing interest to all spiritual beings.

I. The drama of human life has been cast in three great moral acts. And as displaying the Divine attributes, the angels are represented as bending down to study all of them.

1. The first scene was one of blissful and holy human life. And endowed, as the first man was, with every power of perseverance in holiness, and plied with every motive to retain it, that first act in the drama of human life was fittingly a spectacle to angels.

2. The second scene is a world apostate and accursed. An exhibition is now to be made of the terrible nature of sin, as seen alike in the malice of the tempter and the misery of the tempted. And when you consider the whole plot and progress of the drama--all the exhibitions of moral character under this fearful inspiration of sin, the whole wondrous development of redemption, from the first promise down through those ages of antediluvian depravity, through all those slowly evolving ritualisms to the tragic scene of Calvary, through all the gospels subsequent triumphs--then this second act seems not unworthily a spectacle to angels.

3. But on this scene the curtain falls. And when it rises again, it will be upon an arena worthier angelic regard. Out of the wreck and ruin of the present system of things, as a platform fitted for the manifestation of triumphant holiness, shall come forth the new earth wherein dwelleth righteousness.

II. Its special and practical application to ourselves. It is a plain truth of revelation that these glorious beings are ever around us. They are represented not only as ministering unto the heirs of salvation, but as watchful of even their seemingly most trivial interests, bearing them up, lest they dash their foot against a stone. Let us consider this--

1. For encouragement and consolation amid the trials of life. This is the application Paul gives it in the context. In a life wherein so few occasions are ours to do great things for God, and whose great law is suffering, it is blessed to think that it is especially when in sorrow, and agony, and death, we are a spectacle to angels. They come on their bright wings to our desolate homes, our sick-beds, our death-beds, and every whisper of submissive Christian love sounds out as a grand hallelujah to the Infinite Glory, and every gentle tear in the eye of faith flashes as a gem of immense price in the diadem of their God.

2. As a ground of exhortation. We are all a spectacle to angels. And how are we acting?

(1) You may be this day an impenitent man; and if so, the part you are acting is one solemn beyond all conception--the part of an imperilled man with an immortal soul to save! For just such acting is this life-stage fitted. Oh, what solemn scenery it arranges around you! Here Sinai with its fire, and there Calvary with its Cross. And now tell me, you that live as if there were no God, and no judgment, sporting with the soul and salvation, if you are acting well your part before this great cloud of witnesses! Hath it not been with gestures of astonishment and indignation they have watched you?

(2) Or you may be a true child of God; and then the part you are acting, if less terrible, is scarcely less solemn; for it is that of a redeemed man in the service of the Redeemer. In reference to this thought, Paul speaks of the believer as having put on Christ--i e., as a tragedian assumes that of the hero he personates. Thus, to personate the Lord Jesus is the part you are to act, as a spectacle to angels. And for such acting, also, is the world-stage fitted. For it is the self-same world wherein He personally acted. The same sinful and suffering humanity is ever around you. The same realities of eternity rise in transparencies beyond you. And tell me, if you seem unto yourselves acting your magnificent part well?

III. As thus a spectacle to angels, it may be said, in one sense, we can choose the parts we are to act in their presence. There are some things common and certain to us all, and in regard of them we can choose at least our own style of acting.

1. Take one set order--

1. A death-scene! A darkened chamber. A company of heartbroken relatives keeping watch. The actor is a poor lover of pleasure, who put his eternity carefully away from him, living only for this world. Now witness his acting as it seems unto angels. Behold those feeble hands, lifted as to repel some shape of terror. Listen! That cry of anguish: Oh, do not let me die! I cannot die! I rejected the Saviour! I am lost, lost, lost!

(2) The next is a judgment scene! And again this poor worldling appears upon the stage, a spectacle to angels. And see it--that look of hopeless anguish, as there falls on the shrinking sense the appalling sentence--Depart!--depart!

(3) The last scene is in eternity! Go, ponder it as pictured in Gods solemn Book.

2. This is one style of acting. Consider, in contrast, the other! The same stage; the same scenery; but all else different!

(1) Again the death-scene! See the radiant fire in the eye! the rapturous smile on the lip! Hear those words, feeble, yet joyous in faith and love: Though I walk through the valley of the shadow of death, &c. Behold that fixed look heavenward, as the ransomed spirit spreads wing for its place in the many mansions!

(2) The same scene of judgment! Note that look of triumph, that cry of rapture, at the approving sentence: Come, ye blessed of My Father, &c.

(3) Again, a scene laid in eternity! But here, stage, scenery, acting, all different. Such, shortly, are the two styles of human action on the great theatre of life. And for each of us, just behind this massive curtain, are stage and scenery being prepared! And we are here to choose, each for himself, the style of his performance. And now, tell me how you will act your solemn part--O immortal man! as a spectacle to angels. (C. Wadsworth.)

Humanity watched by angels

The word spectacle is from the Greek word theatron.

I. Implies the existence of angelic intelligences. No one who believes in the Bible can doubt this. Its pages are almost as full of angels as those of Homer are full of gods. They are represented as--

1. Overwhelming in numbers of various orders and gradations, possessing life, power, intelligence, holiness, celerity, transcending all that is human.

2. As the special ministers of the Great Monarch of the universe, executing His judgment and distributing His favours. They have eyes to mark my movements, ears to catch my words, hearts to sympathise with my lonely history, and power to lift me up, or to press me down.

II. Argues the importance of human life. Would those transcendent intelligences watch creatures of no or little worth?

1. They may know the extraordinary relation of man to God. Not merely the creatures of His power, the subject of His government, but the redeemed of His Son. They see human nature in personal connection with Christ, uplifted to the centre of the universe. Thus they study God through man, and through man they have loftier views of the Infinite, than from a universe of blazing systems, and of unfallen intelligences.

2. They may know the wonderful possibilities of his nature. What thoughts he can originate, what discoveries he can make, what works he can invent, what good he can accomplish, what evil he can effect.

3. They may know the influence of his life. They may see the thoughts and words and deeds of his life, spreading in ever widening circles over the great world of spirits. They may see from one mans life many hells created and many heavens produced. To our fellow-men we are insignificant, but to angels we are of transcendent importance.

III. Urges circumspection in human conduct. Men are generally cautious in their conduct when they feel even a human eye upon them, especially if that eye be keen, intelligent, and pure. The unexpected glance of a child has paralysed the arm of a burglar before now. But who would not be circumspect if we felt that the eyes of angels were ever on us, on us in our most private chamber and in our public walks? (D. Thomas, D. D.)

Man an object of angelic observation

If the eye of such intelligences are constantly upon us, what are the practical conclusions?

I. That our conduct here concerns the universe. No man lives unto himself; each unit is a link in beings endless chain. His actions must tell banefully or beneficently on the creation; hence all loving and loyal intelligences direct their attention to him with deep and unabating interest. Besides, men and angels are offsprings of the same Father, participators of the same nature, subjects of the same moral government. No wonder they are so concerned.

II. That our part should be carefully played. It behoves every man to be cautious how he acts in the presence of his fellow-creatures, whether they are children or adults, plebeians or princes; but how much more cautious should he be when he knows that angels, whose pure natures loathe sin in all its forms, have their keenest gaze fastened ever on his life!

III. That there is no chance of concealing our sin. The attempt to cloak or dissemble our sins is absurdly futile. Whilst there is One who reads the heart, there may be millions who mark all our overt acts, whether in darkness or in light.

IV. That we may expect help in all holy endeavours. Those celestial spirits are sent forth to minister to the heirs of salvation. They helped Abraham on the plains of Mamre, and Lot in his flight towards Zoar; they freed the apostle from the prison; they bore the spirit of Lazarus to the bosom of Abraham. (D. Thomas, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 4:8. Now ye are full — The Corinthians abounded with spiritual gifts; and so did the apostles. But the apostles, by continual want and sufferings, were preserved from self-complacency. The Corinthians suffered nothing; and having plenty of all things, were pleased with and applauded themselves. And they were like children who, being raised in the world, disregard their poor parents. Now ye are full, says the apostle, in a beautiful gradation; ye are rich; ye have reigned as kings — A proverbial expression, denoting the most splendid and plentiful circumstances; without us — That is, without any thought of us; or, by the ministry of your own teachers, without our help. And I would to God ye did reign — In the best sense: I would ye had attained to an eminence of grace and holiness as well as of gifts; that we also might reign with you — Might have no more sorrow on your account.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Section 5. (1Co 4:8-21.)

Conditions of the way.

We now come to the conditions of the path, conditions which the Corinthians were violating altogether. No connection can be plainer in the word of God than that between a present suffering with Christ and reigning with Him by and by. If they suffered, they would also reign; but was this then, in fact, their condition? It was quite otherwise. They were refusing the place of suffering, and taking the greatest pains to escape that which should have been their real glory. The apostle calls them back to the ways in Christ which they might have seen in him, and of which Timothy would remind them, -ways which were altogether in accordance with the doctrine that he taught. In fact, how much the ways, the heart, therefore, which is manifested in them, tends to produce the doctrine. It is thus, in fact, that all heresies come in; and with that great truth of the coming of the Lord even, which brings us so sharply to the judgment of God which will then take place upon all our ways; and that is how, plainly, the Lord Himself has emphasized that men say first of all in their hearts, "My Lord delayeth His coming." The doctrine accordant with this is often not hard to make out, even from Scripture.

1. This, then, was the condition of the Corinthians. They were full, they were rich, they had reigned as kings, "without us," adds the apostle. It is plain that the apostles were not reigning. He would wish indeed that they did reign all together, but on the contrary, the apostles were in this respect the very last and lowest, instead of having a foremost place in the world; they were a spectacle to the world for their sufferings, nay, to angels also as well as men. How false a test, then, of a Christian’s condition, is what men would call his prosperity! As to the Church in general also, how false a test would this he! The Church indeed at large has followed. as we know, the Corinthians in this way. It is reigning far more than suffering. It has exhibited in the fullest way this prudence in Christ upon which the apostle remarks here, a prudence which was employed not to avoid what would be hindrances in the way of others, but difficulties in their own way. They were full, "sated" as the word is, but of necessity they were not then in communion with the apostles in this respect, and the same test remains for us and must remain. Are we or not in communion with the apostles? They remained, as we know, until their end in martyr deaths, for the most part, just in the condition the apostle describes here. We cannot reverse that record; and if communion is something more than merely with our own time and generation, if we are to bring it up to the apostolic standard, then what a test of our life and ways does this apostolic record become! We can see also by this, that the world would remain the world until the day of Christ. Man’s day would characterize it to the end. He expected no difference. He had no such doctrine as that Christianity was to be a leaven in the world, which was gradually to change the whole condition of things. On the contrary, the Christian’s course would always be one necessitating suffering. As the apostle says elsewhere: "All that will live godly in Christ Jesus shall suffer persecution." No doubt the general character of things will affect in measure this also, but as to the principle, it remains entirely untouched; and these instructors among the Corinthians, of whom he says that they were indeed not fathers, God had not set His seal to their work as He had to those who established that church at Corinth, -these instructors might find for themselves, also, an easy path in leading men in the way of their own wills and desires. He does not, as already said, even mention their names. He will not allow himself to be exposed even to jangle with them. God, as is implied here, was not with them, and that was enough. As a father to those whom he had begotten in Christ through the gospel, he could beseech them to be imitators of him.

2. On this account, therefore, he was sending to them now Timotheus, himself fulfilling his name, one who faithfully "honored God," and who would put them in mind, as they needed, of ways which were in Christ, -of the doctrine they had received, and he was giving to them nothing more than in this way: What he said was that they should develop in practice that which they had received. His ways he could boldly profess (and indeed it was evident) were according to the teaching which he had delivered to them. He was coming also himself. His heart plainly urged him to this, but if he came, the question which made him, we may say, hesitate, was that of the manner in which be would have to come to them. Was he to come to exercise apostolic authority and to deal with them with a rod, which God after all had given him, or was he to come as he desired, in love and in the spirit of meekness? They were puffed up, some at least, as if he would not come; but when he came it would not be the speech of those that were puffed up that would be seen, but what was the power; for the "kingdom of God," he says, "is not in word, but in power." Power must of necessity characterize a rule of God wherever it existed.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

4:8-13 Paul ironically highlights the difference between himself and them. Their attitudes reflect the wisdom of the world; his, the wisdom of God. In their pride, the Corinthians thought they had arrived, but they actually had a long way to go (cp. Rev 3:17-18; contrast Phil 3:12-14). If they had truly arrived, they would be sharing more of the suffering that Paul experienced (1 Cor 4:11-13). In contrast to the Corinthians, who were so proud of their attainments and the respect they had from others, the apostles suffered scorn and contempt.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 4:8. Ἤδη, now), in comparison with us. The words without us, which immediately after occur, agree with this.—κεκορεσμένοι, full) A gradation [ascending climax]: full, rich, kings. Its opposite is, we hunger, etc., 1Co 4:11-12. As the two epistles to the Corinthians exhibit great variety in mental feeling [ἦθος, Append.], incomparable urbanity [asteismus, Append.], and abundant and playful acuteness, so the passage before us is to such a degree remarkable for these qualities, that it should be understood, in respect either of the Corinthians or of the apostles, concerning their internal or external condition, concerning the facts themselves or concerning the puffed-up opinion of the Corinthians. The spiritual condition of the Corinthians was truly flourishing—flourishing also was that of the apostles. This was right: but troubles [the cross] from without galled the apostles and prevented them from pleasing themselves on that account: the Corinthians, inasmuch as being in a flourishing state even in things external, were pleased with and were applauding themselves, which was wrong. Therefore, the Corinthians were imitating the conduct of sons, who, after they have become illustrious, care little for their humble parents: in consequence of fulness, they were fastidious; of opulence, they were insolent; of kingly power, they were proud.—χωρὶς ἡμῶν, without us) A new and apt ambiguity; you have not us as your partners; consequently you have not had us as your assistants; you have forgotten us, as the saying expresses it, “many pupils become superior to their teachers,” πολλοὶ μαθηταὶ κρείττονες διδασκάλων.—ἐβασιλεύσατε, ye have reigned) ye have come to your kingdom. In this is implied the majesty of Christians.—καὶ ὄφελόν γε, and I wish) i.e. I do not envy you, my only desire is, that it may really promote your best interests, 2Co 12:14-15.—ἵνα καὶ ἡμεῖς, that we also) When you shall be perfected, the apostles will enjoy ease, and reach the end of all their troubles.—συμβασιλεύσωμεν, we might reign together) This is modestly said: with you; comp. 1Co 9:23, 1Co 3:22.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_4:8. The discourse, already in 1Co_4:7 roused to a lively pitch, becomes now bitterly ironical, heaping stroke on stroke, even as the proud Corinthians, with their partisan conduct, needed a νουθεσία (1Co_4:14) to teach them humility. The transition, too, from the individualizing singular to the plural corresponds to the rising emotion. The interrogative way of taking the passage (Baumgarten) weakens it without reason; for the disapproval of such bitter derision (Stolz, Rückert) is, in the first place, over-hasty, since Paul could not but know best how he had to chastise the Corinthians; and, in the second, it fails to recognise the fact, that he, just in consequence of the purity of his conscience, could give rein to the indignant temper amply warranted in him by the actual position of things, without justifying the suspicion of self-seeking and thirst for power (this in opposition to Rückert).

In κεκορ. ἐστέ, ἐπλουτ., and ἐβασιλ., we have a vehement climax: Already sated are ye, already become rich are ye; without our help ye have attained to dominion! The sarcastic force of this address, which shows the repulsive shape in which the inflated character and demeanour of the Corinthians presented itself, is intensified by the emphatically prefixed ἤδη … ἤδη and χωρὶς ἡμῶν: already ye have, what was only expected in the coming αἰών, fulness of satisfaction and of enrichment in Messianic blessings; without our help (mine and that of Apollos, 1Co_4:6) are ye arrived at the highest stage of Messianic power and glory, at the βασιλεία! You have already reached such a pitch of Christian perfection, are become without us such mightily exalted and dominant personages, that there is presented in you an anticipation of the future Messianic satisfaction, of the Messianic fulness of possession and dominion. Ordinarily, κεκορ. and ἐπλουτ. (comp Rev_3:17) have been taken as referring specially to Christian knowledge and other endowments (comp 1Co_1:5), and ἐβασιλ. either as referring likewise to knowledge, the highest degree of it being meant (Vater, Heydenreich), or to high prosperity and repute in general (Calvin, Justiniani, Lightfoot, Wetstein, Flatt, Pott), or to the quiet security in which kings live (Grotius), or to the dominium et jus statuendi de rebus Christianis (Semler), or to the domination of the one sect over the other (Estius), or of the teacher over his party (Billroth is undecided between these two views). But all these interpretations fail to do justice to the sarcastic method of expression, although they in part correctly enough describe the state of the case, which is here ironically presented. The right view may be seen in Hofmann also. In connection with the ἐβασιλ. left without being more precisely defined, nothing came so naturally and at once to the Christian consciousness as the thought of the Messianic βασιλεία.[653] And how well this idea corresponds to the wish which follows! If, however, ἐβασ. applies to the Messianic ruling (see on 1Co_3:22; Usteri, Lehrbegriff, p. 370), and consequently to the συμβασιλεύειν of 2Ti_2:12, comp Rom_8:17, then in that case κεκορ. and ἐπλουτ. also, to preserve the symmetry of this ironical picture, must be understood in the sense of the Messianic consummation of all things, and must denote the being full and rich κατʼ ἐξοχήν (namely, in the blessings of the Messianic salvation), which for the Christian consciousness did not need to be particularly specified. Comp Mat_5:6; 2Co_8:9. The perfect brings before us the state, the aorists the fact of having entered upon the possession. See Kühner, a[656] Xen. Mem. i. 1. 18. As to ἤδη, i.e. now already, see on Joh_4:35.

χωρὶς ἡμῶν] without whose work, in fact, you would not be Christians at all!

καὶ ὄφελόν γε κ.τ.λ[657]] and (the thought suddenly striking his mind) would that ye had indeed attained to dominion! In the later Greek writers ὄφελον is used as a particle, and joined with the indicative, 2Co_11:1; Gal_5:12. See Matthiae, p. 1162. Buttmann, neut. Gr. p. 185 [E. T. 214 f.]. Γέ strengthens the force of ὌΦΕΛΟΝ; see Hartung, Partikell. I. p. 372 f.; Baeumlein, Partik. p. 55 f. The thought is: Apart from this, that ye have without us become rulers, would that ye had at least (γέ) become such! Comp Klotz, a[659] Devar. p. 281 f.

ἽΝΑ Κ. ἩΜΕῖς ὙΜῖΝ ΣΥΜΒΑΣ.] Ye would doubtless in that case, Paul deems, suffer us also to have some share (beside you) in your government! The subjunctive is quite according to rule (in opposition to Rückert), seeing that ἐβασιλ. denotes something completed from the speakers present point of view (have become rulers), and seeing that the design appears as one still subsisting in the present. See Klotz, a[660] Devar. p. 617 f.; Stallbaum, a[661] Plat. Crit. p. 43 B.

Observe, we may add, how the sarcastic climax ends at last with ΚΑῚ ὌΦΕΛΌΝ ΓΕ Κ.Τ.Λ[662] in a way fitted to put the readers deeply to shame. Comp Chrysostom.

[653] So rightly also Schrader, Rückert, de Wette, Osiander, Ewald, Neander, Hofmann. Comp. Olshausen (who, however, gives a rationalizing view of the ruling).

[656] d refers to the note of the commentator or editor named on the particular passage.

[657] .τ.λ. καὶ τὰ λοιπά.

[659] d refers to the note of the commentator or editor named on the particular passage.

[660] d refers to the note of the commentator or editor named on the particular passage.

[661] d refers to the note of the commentator or editor named on the particular passage.

[662] .τ.λ. καὶ τὰ λοιπά.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 4:8 depicts the unjustifiable “glorying” of the readers with an abruptness due to excited feeling ( cf. the asyndeton of 1Co 3:16 ): “How much you have received, and how you boast of it! So soon you are satiated!” etc. The three first clauses ἤδη , ἤδη , f1χωρὶς κ . τ . λ . are exclamations rather than questions (W.H [703] ). Distinguish ἤδη , jam, by this time; νῦν , nunc, at this time (1Co 3:2 , etc.); ἄρτι , in præsenti, modo, just now or then, at the moment (1Co 13:12 , etc.). κεκορεσμένοι ἐστέ ( κορέννυμι , to glut, feed full; in cl [704] Gr [705] poetical, becoming prose in κοινή ; for tense-form, cf. 1Co 1:10 , ἦτε κατηρτ .: “So soon you have had your fill (are quite satisfied)!” The Cor [706] reported themselves, in the Church Letter (?), so well fed by Paul’s successors, so furnished in talent and grace, that they desired nothing more. ἤδη ἐπλουτήσατε ( aor [707] , not pf. as before): “So soon you grew rich!” The Thanksgiving (1Co 1:5 ) and the list of charisms in 12. appear to justify this consciousness of wealth; but ostentation corrupted Cor [708] riches; spiritual satiety is a sign of arrested growth: contrast Phi 3:10-14 , and cf. Rev 3:17 , “Thou sayest , ὅτι Πλούσιός εἰμί καὶ πεπλούτηκα ”. The climax of this sad irony is χωρὶς ἡμῶν ἐβασιλεύσατε ( aor [709] again), “Without us (without our help) you have come to your kingdom!” “Gradatio: saturi, divites, reges ” (Bg [710] ). Paul was given to understand, by some Cor [711] , that they had outgrown his teaching: “Then,” he says, “you have surely entered the promised kingdom and secured its treasures, if God’s stewards have nothing more to impart to you! I only wish you had! ” so he continues in the words καὶ ὄφελόν γε κ . τ . λ ., “Ay, I would indeed that you had entered the kingdom, that we too might share it with you!” It is Paul’s sigh for the end. Βασιλεύω (see parls.) can only relate to the βασιλεία Θεοῦ , the Messianic reign (1Co 4:20 , 1Co 6:9 f., 1Co 15:50 ; N.T. passim; cf. Luk 22:28 ff; Luk 6:2 f. below; the judicial assumptions of the Cor [712] , in 3 ff., square with this); and the aor [713] in vbs. of “state” is inceptive (Br. § 41) not “you reigned,” but “became kings” ( ἐβασιλεύσατε ). This, of course, can only come about when Christ returns (see 1Co 1:7 ; 1Co 1:9 , and notes); then His saints will share His glory (2Ti 2:10 ). ὄφελον (losing its augm.) is in N.T. and later Gr [714] practically an adv [715] ; it marks, with following ind [716] past, an impracticable wish (Wr [717] , p. 377); γε ( to be sure ) accentuates the personal feeling. Πλουτέω , βασιλεύω remind us again of Stoic pretensions; see note, 1Co 3:22 .

[703] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

[704] classical.

[705] Greek, or Grotius’ Annotationes in N.T.

[706] Corinth, Corinthian or Corinthians.

[707] aorist tense.

[708] Corinth, Corinthian or Corinthians.

[709] aorist tense.

[710] Bengel’s Gnomon Novi Testamenti.

[711] Corinth, Corinthian or Corinthians.

[712] Corinth, Corinthian or Corinthians.

[713] aorist tense.

[714] Greek, or Grotius’ Annotationes in N.T.

[715] adverb

[716] indicative mood.

[717] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_4:8

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.

Having, says Calvin, repressed their self-conceit, he here derides it. That the passage is ironical, and even sarcastic, cannot be denied. This is not the only instance in which these weapons are used by the inspired writers. The prophets especially employ them freely in their endeavors to convince the people of the folly of trusting to idols. The propriety of the use of weapons so dangerous depends on the occasion and the motive. If the thing assailed be both wicked and foolish, and if the motive be, not the desire to give pain, but to convince and to convert, their use is justified by Scriptural examples. There is an evident climax in the verse. Ye are not only full, but more than full; ye are rich, you have more than enough; and ye are not only rich, ye are as kings. Now (ἤδη) already. You have reached the goal of perfection very quick; and that without us. You have left us poor apostles far behind you. The reference is to the benefits of redemption. Paul represents the Corinthians as thinking that they had already attained the full blessedness of the Messiahs reign; that they had already attained, and were already perfect. He therefore adds, I would ye did reign. I would that the consummation of Christs kingdom had really come, for then I would share with you in its glories. I would to God is a translation not authorized, or at least not demanded, by the original, ὄφελον, which in the later Greek, and in the New Testament, is a particle of wishing or an interjection; would that, O that. So the Greek phrase (μὴ γένοιτο) so often rendered in our version, God forbid! is simply an expression of aversion, Let it not be. The Scriptures do not countenance such appeals to God as seem to have been common when our version was made.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He descendeth to a most grave mock, to cause these ambitious men to blush even against their wills.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers (Co1 4:15). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (Ti2 2:5, Ti2 2:11-12). They were like the self-complacent Laodiceans (Rev 3:17; compare Hos 12:8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" (Co1 4:11) proves this.

I would . . . ye did reign--Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun.

that we also might reign with you-- (Co2 12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (Co1 9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (Th1 2:19).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Now ye] Corinthians are full of secular wisdom; now ye are rich, both in wealth and spiritual gifts; (1Co 14:26:) ye have reigned as kings, flourishing in the enjoyment of these things, in all tranquillity and honour; without any want of us: and I would to God ye did reign, in deed, and not in conceit only, that we also, poor, persecuted, and despised apostles, might reign with you.-Whitby.

Though this paraphrase appears natural, yet I am of opinion that the apostle here intends a strong irony; and one which, when taken in conjunction with what he had said before, must have stung them to the heart. It is not an unusual thing for many people to forget, if not despise, the men by whom they were brought to the knowledge of the truth; and take up with others to whom, in the things of God, they owe nothing. Reader, is this thy case?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. Now ye are full Having in good earnest, and without the use of any figure, beat down their vain confidence, he now also ridicules it by way of irony, because they are so self-complacent, as if they were the happiest persons in the world. He proceeds, too, step by step, in exposing their insolence. In the first place, he says, that they were full: this refers to the past. He then adds, Ye are rich: this applies to the future. Lastly, he says, that they had reigned as kings this is much more than either of those two. It is as though he had said, “What will you attain to, when you appear to be not merely full for the present, but are also rich for the future — nay more, are kings?” At the same time, he tacitly upbraids them with ingratitude, because they had the audacity to despise him, or rather those, through means of whom they had obtained everything.

Without us, says he. “For Apollos and I are now esteemed nothing by you, though it is by our instrumentality that the Lord has conferred everything upon you. What inhumanity there is in resting with self-complacency in the gifts of God, while in the meantime you despise those through whose instrumentality you obtained them!”

And I would to God that ye did reign Here he declares that he does not envy their felicity, (if indeed they have any,) and that from the beginning he has not sought to reign among them, but only to bring them to the kingdom of God. He intimates, however, on the other hand, that the kingdom in which they gloried was merely imaginary, and that their glorying was groundless and pernicious, there being no true glorying but that which is enjoyed by all the sons of God in common, under Christ their Head, and every one of them according to the measure of the grace that has been given him.

For by these words that ye also may reign with us, he means this — “You are so renowned in your own opinion that you do not hesitate to despise me, and those like me, but mark, how vain is your glorying. For you can have no glorying before God, in which we have not a share — for if honor redounds to you from having the gospel of God, how much more to us, by whose ministry it was conveyed to you! And assuredly, this is a madness that is common to all the proud, that by drawing everything to themselves, they strip themselves of every blessing — nay more, they renounce the hope of everlasting salvation.”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) Now ye are full.—These three following sentences are ironical. The emphasis is on the word “now.” Ye are already (as distinct from us Apostles) full, rich, kings. You act as if you had already attained the crowning point in the Christian course. “Piety is an insatiable thing,” says Chrysostom on this passage, “and it argues a childish mind to imagine from just the beginnings that you have attained the whole; and for men who are not even yet in the prelude of a matter to be highminded, as if they had laid hold of the end.”

Without us.—The Apostle would have his converts be to him as his crown of rejoicing; but they now assume to have “come into the kingdom” without any connection with him who had won them to God.

And I would to God.—Here the irony is dropped, and these words are written with intense feeling and humility. The Apostle, reminded, as it were, by the word “reign,” that the time will come when the war and controversies of the Church militant shall end, expresses his deep longing for that blessed change. (See 1Co_3:22; 1Co_9:23, where similarly the Apostle shows that in rebuking the folly of the Corinthian Church he does not under-estimate their privileges.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8–16. Contrast between the Corinthian Teachers and St Paul

8. Now ye are full, now ye are rich] Here we have one of the sudden turns of feeling so remarkable in the Apostle’s style. Abruptly breaking off at the word ‘boast,’ he dashes off into an animated and ironical apostrophe. ‘I may well say ‘boast’ for boasting is your crying sin, but it is boasting in yourselves, not in God. All your wants spiritual and temporal now are satisfied, you have become rich, you are reigning like kings. But in your self-satisfaction you give not a thought to those whose labours have made you what you are. Would that it were really with you as you imagine it to be! Then we might hope for some remission of our trials, distresses, humiliations. But at present all the sorrow, suffering, shame is ours, while either in fact or in fancy you are enjoying all the good things given to Christians, immunity from suffering, quiet of conscience (Rom_8:1), wisdom, honour, inward satisfaction.’ The word translated full has the sense of being satiated with good things, (Vulgate, saturati). Some editors read the verse as a series of questions. But the affirmative form strengthens the irony of the passage.

without us] Though St Paul had admitted the Corinthians into the same blessings as he enjoyed himself, he had no share in their blessings.

and I would to God ye did reign, that we also might reign with you] The Apostle does not regard the persecutions and distresses he underwent as desirable for their own sake, but only as means to an end. The empire of evil is not to be destroyed without a conflict, and the sufferings endured by Christ’s servants are the evidences that it is going on. But the best of those who are thus contending for the truth may lawfully wish that the conflict were over and the reign of the saints begun. Such a wish, in fact, appears to be expressed by the words, ‘Thy kingdom come.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now ye are full,.... That is, in their own opinion: these words, and some following expressions, are an ironical concession. They were not full of God, and divine things; nor of Christ, and of grace out of his fulness; nor of the Holy Ghost, and of faith, as Stephen and Barnabas are said to be; nor of joy and peace in believing; nor of goodness and spiritual knowledge; but they were full of themselves, and were pulled up in their fleshly minds with an opinion of their abilities, learning, oratory, and eloquence, of their ministers, and of their own great improvements in knowledge under their ministrations. They fancied they had got to a perfection in knowledge and were brimful of it; and as the full stomach, from which the metaphor is taken, loathes the honeycomb, so these persons loathed the apostle's ministry, and the pure preaching of the Gospel; imagining that they had attained to something above it, and stood in no need of it; when, alas! they were but babes, children in understanding, and needed milk instead of strong meat; so far were they from being what they thought themselves to be.

Now ye are rich; not in faith; nor in good works; nor in spiritual gifts and knowledge, though some among them were; but that is not here intended: the meaning is, they were rich, and abounded in knowledge in their own account. Like the Laodiceans, they conceited themselves to be rich, and increased with goods, when they were poor, and wretched, and miserable.

Ye have reigned as kings without us. The saints, in the best sense, are kings, made so by Christ; and have not only the name, and the ensigns of royalty, as crowns and thrones prepared for them, but kingdoms also: they have a kingdom of grace, which they enjoy now, and shall never be removed; in which they reign as kings under the influence of the Spirit of God, over the corruptions of their own hearts, which are laid under the restraints of mighty grace; and over the world, which they have under the feet; and over Satan, who is dethroned and cast out of them; and they shall inherit the kingdom of glory hereafter; but nothing of this kind is here intended. The sense of the words is, that these persons imagined that they had arrived to such a pitch of knowledge, as to be independent of the apostles; needed no instructions and directions from them, and were in great tranquillity and ease of mind, and attended with outward prosperity, so that they lived, as kings, the most happy life that could be desired; upon which the apostle expresses his hearty wish for them:

and I would to God ye did reign; not in carnal security, and in affluence of worldly enjoyments, which the apostle was not desirous of for himself, and other his fellow ministers; nor in a spiritual sense, merely as believers in common, and as he then did; but with Christ in his kingdom state here on earth:

that we also might reign with you; for all the saints will be together when Christ takes to himself his great power, and reigns; they will all reign with him on earth a thousand years; this is a faithful saying, nothing more true, or to be depended on, that those that suffer with him shall also reign with him; and not a part of his people only, but the whole body: hence the apostle wishes, that this reigning time for the church of Christ was come, then he and the rest of the apostles would reign also: but, alas! it was a plain case, from the condition they were in, of which the following words give a narrative, that this time was not yet.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 8. Now ye are rich] Crescit oratio, saith Piscator here. The apostle riseth in his expressions, and that all along by an ironic reprehension. These Corinthians had riches, and gifts, and learning; and carried aloft by these waxen wings, they domineered and despised others.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Now ye are full - It is generally agreed that this is spoken in irony, and that it is an indignant sarcasm uttered against the false and self-confident teachers in Corinth. The design is to contrast them with the apostles; to show how self-confident and vain the false teachers were, and how laborious and self-denying the apostles were; and to show to them how little claim they had to authority in the church, and the real claim which the apostles had from their self-denials and labors. The whole passage is an instance of most pungent and cutting sarcasm, and shows that there may be occasions when irony may be proper, though it should be rare. An instance of cutting irony occurs also in regard to the priests of Baal, in 1Ki 18:27. The word translated “ye are full” (κεκορεσμένοι kekoresmenoi) occurs only here, and in Act 27:38, “And when they had eaten enough.” It is usually applied to a feast, and denotes those who are satiated or satisfied. So here it means, “You think’ you have enough. You are satisfied with your conviction of your own knowledge, and do not feel your need of anything more.”

Ye are rich - This is presenting the same idea in a different form. “You esteem yourselves to be rich in spiritual gifts, and graces, so that you do not feel the necessity of any more.”

Ye have reigned as kings - This is simply carrying forward the idea before stated; but in the form of a climax. The first metaphor is taken from persons “filled with food;” the second from those who are so rich that they do not feel their lack of more; the third from those who are raised to a throne, the highest elevation, where there was nothing further to be reached or desired. And the phrase means, that they had been fully satisfied with their condition and attainments, with their knowledge and power, that they lived like rich men and princes - revelling, as it were, on spiritual enjoyments, and disdaining all foreign influence, and instruction, and control.

Without us - Without our counsel and instruction. You have taken the whole management of matters on yourselves without any regard to our advice or authority. You did not feel your need of our aid; and you did not regard our authority. You supposed you could get along as well without us as with us.

And I would to God ye did reign - Many interpreters have understood this as if Paul had really expressed a wish that they were literal princes, that they might afford protection to him in his persecution and troubles. Thus, Grotius, Whitby, Locke, Rosemuller, and Doddridge. But the more probable interpretation is, that Paul here drops the irony, and addresses them in a sober, earnest manner. It is the expression of a wish that they were as truly happy and blessed as they thought themselves to be. “I wish that you were so abundant in all spiritual improvements; I wish that you had made such advances that you could be represented as full, and as rich, and as princes, needing nothing, that when I came I might have nothing to do but to partake of your joy.” So Calvin, Lightfoot, Bloomfield. It implies:

A wish that they were truly happy and blessed; A doubt implied whether they were then so; and, A desire on the part of Paul to partake of their real and true joy, instead of being compelled to come to them with the language of rebuke and admonition; see 1Co 4:19, 1Co 4:21.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Now you are satiated, &c. You great, vain preachers, you are rich in every kind, blessed with all gifts, &c. You reign over the minds of the people, without us, you stand not in need of our assistance. And I would to God you did reign, that we also might reign with you. I wish your reigning and governing the people were well grounded on virtue and truth, that we might be sharers of the like happiness. St. John Chrysostom take notice, that St. Paul speaks thus, meaning the contrary, by the figure called irony: and so also St. John Chrysostom understands the two following verses, as if St. Paul only represented what those vain preachers said with contempt of him, as if he were only an apostle of an inferior rank, not one of the chief, nor of the twelve. And when he says, we are fools for Christ’s sake, whom he blames, wise, especially in Christ. But though the apostle partly use this figure of irony, intermixing it in his discourse, yet he also represents the condition of all true apostles, and preachers of Christ crucified, whose persons and doctrine were slighted, ridiculed, and laughed at by men that were wise only with worldly wisdom, especially by profane libertines, and atheistical men, that make a jest of all revealed religion. To go about preaching in hunger, in thirst, in nakedness, in want, under afflictions and persecutions, is what they think is to be miserable: they despise such men as the out-cast, the dross,[1] and the dregs of mankind. (See the Greek text.) (Witham) --- He speaks to the Corinthians, who forgetting their first fervour, and the Christian modesty which St. Paul had taught them, both by word and example, were endeavouring to distinguish themselves by the reputation and honour of the apostle, who had converted them, by their antiquity of faith, and by other things more frivolous. (Calmet)

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[BIBLIOGRAPHY]

Tanquam purgamenta, omnium peripsema, Greek: os perikatharmata, Sordes, quisquiliæ, Greek: panton peripsema, Scobes, ramentum. See Mr. Legh, Crit. Sacra.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Now ye are full, now ye are rich; you that are the teachers at Corinth, or you that are the members of the church there, think yourselves full of knowledge and wisdom, so as you stand in need of no further learning or instruction.

Ye have reigned as kings without us; ye think now you have got a kingdom, and are arrived at the top of felicity.

And I would to God ye did reign, that we also might reign with you; I am so far from envying you, that I wish it were so, and we might have a share with you. The apostle speaketh this ironically, not that he indeed thought they were so, but reflecting on their vain and too good an opinion of themselves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Full—St. Paul describes them, with a gentle irony, as they felt themselves. Full, implying a general self-satisfaction, as if they had all they could wish.

Rich—Referring to that secular wealth by which, in a rapidly growing city, many of the members may have grown suddenly rich.

Have reigned… kings—Kings in royal fancy.

Without us—All this was in Paul’s absence; and although their power and true glory as a Church was due to him, their inflation had forgotten him and had only puffed up themselves.

I would… ye did reign—As the righteous will reign in glory.

With you—For in the blessed reign of the glorified kingdom all the saints of God will reign together.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Now ye are full, now ye are rich; rather, already ye have been sated, already ye grew rich. There is a strong but healing irony in these expressions, and in the entire contrast between the comfortable, full fed, regal self satisfaction of the Corinthians, and the depression and scorn in the midst of which the apostles lived. The loving delicate irony is, in a different way, as effective as the stern denunciation of St. John: "Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked". (Rev_3:17) St. Paul"s satire is always akin to charity; it is never satire with no pity in it. Ye have reigned as kings. The word simply means "ye reigned." Like the Stoics, so each little Corinthian sectarian regarded himself as a king. "To reign" was, however, a proverbial phrase (like the Latin vivo et regno) for being "happy as a king." Without us. (comp Heb_11:40) The Corinthians were cultivated enough to appreciate the deep irony of the phrase, "We poor apostles have become quite needless to you in your lordly independence." And I would to God ye did reign. The words "to God" should be omitted. The loving heart of St. Paul could never long keep up a strain of irony. He drops the satire, and passes on to impassioned and affectionate appeal. That we also might reign with you. If the exalted eminence which you now only enjoy in your own conceits had been but real, then we, whose "hope, and joy, and crown of exultation you are in the presence of Christ", (1Th_2:19) should share the grandeur with you.

Apostolic treatment of vanity.

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." Vanity is a state of mind at once the most prevalent and detestable; it is a plant that springs from self ignorance, and is disgusting to the spectator in all its forms and fruits. See how the apostle treats it here.

I WITH WITHERING SARCASM. "Now ye are full, now ye are rich, ye have reigned as kings without us." The Bible furnishes us with many instances of irony (see 1Ki_18:27; Job_12:2) but nowhere have we it in language more full and forceful than here. "Now ye are full," or "already are ye tilled." You have had enough, you want nothing; "ye are rich" or "already ye are become rich." You are affluent in all gifts and graces. "Ye have reigned as kings without us." "Here are three metaphors, the first taken from persons tilled with food, the second from persons so rich that they require no more, the third from those who have reached the highest elevation obtained a throne." Paul seems to say to these conceited teachers that they were so great that they did not require such services as his. We scarcely know of a more effective way of treating vanity than by sarcasm. Treat the vain, swaggering man before you, not according to your judgment of him, but according to his estimate of himself. Speak to him as one as stupendous as he believes himself to be, and your irony will stab him to the quick. Sarcasm is often the instrument of a great manly soul when roused into indignation.

II WITH A NOBLE GENEROSITY. "I would to God ye did reign, that we also might reign with you;" or, "I would ye did reign." Here the north wind of sarcasm gives way to the south breezes of love. What he means is a wish that they were as truly full, rich, and royal as they thought themselves to be. The irony of a Christly man, however pungent, is not malign, but generous.

Vers. 8-13.

A vivid contrast.

Having shown that the Christian consciousness was a twofold realization of the worthlessness of whatever was its own, and the infinite worth of the "all things" in Christ, and having proceeded thence to the idea of stewardship and the urgent need of faithfulness, how can St. Paul withhold the stern application of such truths? Had it been a childish self complacency with which he was dealing, we know how he would have treated it. But it was an active jealousy, a pompons arrogance, a virulent self conceit, a carnal temper in which the natural man survived, that he had to combat. Now, therefore, he would show them what they were. The weapons of his warfare were not carnal, but, nevertheless, they were weapons, and withal such weapons as Elijah had employed, and even the Lord Jesus had not disdained to use. If, by means of contrast, we know everything external, and if thereby we know ourselves too and realize our identity by discriminating one mood of consciousness from another, it follows that irony has its legitimate place and may be sanctified to the best purposes, Men are acutely sensitive to its caustic probe, and, as they will not exercise it on themselves, its application is one of those offices, severe but humane, which must be performed on them. Is the conflict over and the victory won? Full and rich, lo! ye are reigning "as kings," and significantly enough, "without us," the apostles, the sent of God, in this movement. And what dominion is that from which we are excluded? Where are your apostles in this hour of your coronation as kings? "God hath set us forth a terrible contrast to their self glorification at this instant are we so set forth, like criminals doomed to death, and made a spectacle as in a vast theatre, "unto the world, and to angels, and to men." Alas! the only use just then to which the great Apostle to the Gentiles could put his knowledge of Greek games in the amphitheatre was in an outburst of indignation and sorrow. And then follows one of his characteristic sentences, in which impassioned feeling is quite as condensed as strong thought: fools, weak, despised, are we the apostles, while ye are wise and strong and honorable. The formal contrast is dropped, and now, how like the rapid summation of his experience to the sufferings of his Lord? Fidelity in suffering, fidelity to suffering, reconciliation to it, acceptance of its law as basic to his life, not an exceptional thing occurring at rare intervals as most of our sad experiences, but common and habitual, wounds unhealed and yet deeper wounds, "even unto this present hour." Hunger and thirst, nakedness, buffetings, homeless, refusing all remuneration and earning our own support, returning good for evil and blessing for cursing, objects of persecution, denied recognition as the friends of humanity and lovers of their kind, abused and vilified, ay, treated in the centres of this world"s intelligence and refinement as "the filth of the world and the offscouring of all things," and no break or cessation, "unto this day." The sameness of these sufferings is twice mentioned, and the wondrous biography, first and last, is one chapter of woes. Over all stands a single motto, which came and could only come from Christianity: "For Christ"s sake." At this juncture, call to mind a fact of some moment. Men are wonderfully individualized by sufferings. Considering how suffering abounds, it is noticeable that few truly regard themselves as providential sufferers, and realize in their experience the Divine discipline they are appointed to undergo. There is much selfishness in our ways of enduring the ills of life, in the uses made of affliction, and the habits of intellect and sensibility growing therefrom; and St. Paul strikes the heart of the subjects when he connects his sufferings with "Christ"s sake." This gives an instant pathos to the recital and an instant nobility to the apostle as a sufferer. Furthermore, only for "Christ"s sake" does he go into this affecting detail of the number, variety, and continuation of iris sorrows. A noble sufferer like St. Paul could find no selfish pleasure in such an enumeration; nay, in itself it would be painful. Vain men, ignoble men. gratify their littleness in recounting what they have endured, and these pensioners of public opinion it may be the public opinion of a very diminutive world find their account in the illusory sense of sympathy. Far from this weakness very far was this heroic man, to whom it was a new suffering to tell his sufferings, but who, in the courage of humility, the most courageous of the virtues in a true man, was even ready to uncover a bleeding heart for "Christ"s sake." We shall now see that his love for these erring Corinthians prompted him to make the narration of his sufferings. L.

Vers. 8-10.

Irony in religion.

I SCRIPTURE WARRANTS THE USE OF IRONY IN CERTAIN CASES. Scripture is here fully at one with common sense and experience. There are certain conditions which can be most successfully touched by the shafts of ridicule: certain positions which can be carried most effectually by light artillery. In the Old Testament the folly of idolatry is often exhibited in ludicrous lights. Take, for example, Elijah"s words on Carmel. (1Ki_18:27) Here Paul employs the weapon of satire. The Corinthians, in their carnality, conceived themselves to be at the very height of spirituality, They had attained already and that without much knowledge of the daily cross. They had reached the goal suspiciously early, They were full; their knowledge was complete. They were rich; never were there such amply endowed Christians. They reigned as kings none so high as they monarchs of all they surveyed. And all this without the insignificant aid of such a very commonplace teacher as Paul! They had far transcended their early master. They were now so wise that he in comparison was quite a fool (ver. 10). They were strong, impregnable, triumphant; he evidently was weak, very weak still. Had he not been with them "in weakness, and in fear, and in much trembling"? (1Co_2:3) Was not that a very common condition for him to be in? Upon them crowded honour, dignity; they were "all honourable men." He was despised and despicable; clearly they were in paradise. In the paradise of fools! and with majestic simplicity, but with keenest irony, Paul states the case as it appeared to them, and as it necessarily resulted from the position which they had assumed. If that did not open their eyes, they were blind for evermore. The Corinthians resembled the Laodiceans. (Rev_3:17)

II BUT IRONY IS A KEEN AND DANGEROUS WEAPON, AND SHOULD BE EMPLOYED WITH GREAT CARE. A suitable weapon for the hands of Paul, not of necessity for ours. Appropriate for some occasions, not for all.

1. Its use should be limited. We may easily run to excess. Irony is rather a pleasant weapon to use. Its employment in Scripture is not frequent. In this Epistle it is, indeed, used, but only occasionally.

2. It may profitably be accompanied by sober argument. So we have it here.

3. It should be employed in a spirit of love and with sincere desire to benefit. Not to make men ridiculous for the sake of making them so. Not for our own diversion. It should not be bitter. Paul was intensely solicitous to benefit the Corinthians; he had no pleasure in causing them pain. Note how in the midst of ironical utterances he expresses his fervent longing, "Yea and I would that ye did reign" (ver. 8), The object of his irony is to lead them from a mock kingship to a true. H.

Vers. 8-12.

Suffering for others a proof of interest in their welfare.

Recall Paley"s argument from the sufferings of the early Christians as to the sincerity of their belief. Similarly, St. Paul urges here that the troubles and persecutions which he and the other teachers had endured in ministering to the Churches, ought to convince the people of his love and zeal for their highest welfare; and should also be felt to set him in such intimate and confidential relations with them that he might claim the right to reprove and correct. We all know that reproof cannot be easily or usefully accepted, save from those whom we know love us truly and sincerely seek our highest well being. From these verses two subjects may claim consideration

I GOD"S MISSION FOR APOSTLES, LOOKED AT, KINDLES ENTHUSIASM. "We are made a spectacle unto the world, and to angels, and to men." Watching such a devoted, self sacrificing, heroic life as that St. Paul lived ought to stir us up to enthusiastic efforts to follow so noble an example. Illustrate how the story of great martyrs and great missionaries has, in all ages, been used to inspire lesser men to noble things. "Lives of great men all remind us," etc.

II GOD"S MISSION FOR APOSTLES, CARRIED OUT, AWAKENS SYMPATHY. (Vers. 11, 12.) Fully detail the sufferings which St. Paul underwent, and the bodily frailty which made those sufferings so exceedingly trying. (see 2Co_11:23-30) After our Lord in his closing sufferings, no man so awakens our tenderest sympathy as does the Apostle of the Gentiles. Illustrate how, in modern missions, the Pattesons and Livingstones have excited world wide sympathy. Illustrate also how their constant sufferings made Baxter"s and Robert Hall"s continued and devoted labours so affecting to us. Or refer to the power, on his little audience, of Adolphe Monod"s talks from his bed of suffering and death. St. Paul shows what made his sufferings so interesting to us they were borne as submissive obedience unto God; and as vicarious for us; and this ought to give him a persuasive power and a full right to advise, and reprove, and correct, and warn, and teach. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Now ye are full - The Corinthians abounded with spiritual gifts; and so did the apostles: but the apostles, by continual want and sufferings, were kept from self- complacency. The Corinthians suffering nothing, and having plenty of all things, were pleased with and applauded themselves; and they were like children who, being raised in the world, disregard their poor parents. Now ye are full, says the apostle, in a beautiful gradation, ye are rich, ye have reigned as kings - A proverbial expression, denoting the most splendid and plentiful circumstances. Without any thought of us. And I would ye did reign - In the best sense: I would ye had attained the height of holiness. That we might reign with you - Having no more sorrow on your account, but sharing in your happiness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Now ye are full

Already are ye filled; already are ye become rich. Contra. 1Co 4:9-12; 1Pe 1:4.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The status of the heralds of salvation:

v. 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.

v. 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.

v. 10. We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised.

v. 11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place;

v. 12. and labor, working with our own hands; being reviled, we bless; being persecuted, we suffer it;

v. 13. being defamed, we intreat; we are made as the filth of the world, and are the offscouring of all things unto this day.

The behavior of the Corinthians had resulted in a most unfortunate condition, namely, in this, that they believed themselves perfect in their congregational life and wanting in nothing. In scornful irony, Paul sets this fact before them, with an abruptness which shows the excitement that was agitating him: Thus soon you are glutted; thus soon you have grown rich; without our aid you have obtained your kingdom! The apostle brings out an intentional climax in deriding their false contentment, their vain self-sufficiency, their lofty bearing. They thought they knew it all in spiritual matters, that all further instruction was superfluous and therefore unwelcome. So soon did they have their fill, so fully instructed they believed themselves to be, so abounding in knowledge and understanding that they resented the idea of being told a further truth. So rich in spiritual talents and graces they felt themselves to be that any intimation of spiritual poverty was extremely distasteful to them; they had all the bearing of the newly rich, an ostentation of wealth which corrupted their spiritual possessions; for any one that is satisfied with his knowledge in spiritual matters shuts himself off from further gain. But the height of their complacent foolishness was reached in this, that some of the Corinthian Christians believed themselves to have attained to a state in which they fondly and fatuously considered themselves in full possession of the promised kingdom. They had not only outgrown Paul’s teaching, they not only resented the idea of his having anything more to impart to them. The disgrace of the foolish, the lowliness of the weak, the cross of the persecuted, no longer existed for them. For them the kingdom had begun, not in the demonstration of the Spirit and of power, but in outward observation. Where both the unfathomable depths of sin and the unattainable heights of mercy’s glory are not understood, there shallow Christians, as in our days, deceive themselves and dream of a kingdom of Christ here on earth and of the earth which, in spite of all the beautiful Scripture-phrases with which it is praised, is essentially earthly and has nothing in common with the true kingdom of Christ. But Paul, in his great grief over the blindness of the Corinthians, calls out: And I would indeed that you had come into your kingdom! If only it were true, that we also might share your reign with you! If that time were only here, in order that we might be delivered from all the evil of the present persecutions and distresses!

This bitter cry over the ingratitude of men Paul now substantiates: For in my opinion God has exhibited us, the apostles, as the last, as men appointed for death. Paul has in mind either a public procession on a great festival day, in which the condemned criminals on their way to the arena marched last, or he thinks of gladiators who, no matter how often they escaped death on one day or during one season, were always brought forth again and were thus doomed to die. That was the disgrace to which the apostles were subjected: they had become a spectacle to the world, both to angels and to men. Just as far as the range of their labors extended, over the entire world then known, so far they were set forth to public contempt, both men here below and the invisible watchers around and above them marking the spectacle.

The apostle now names some of the details in which some of the disgrace becomes apparent: We are fools for the sake of Christ, but you are wise in Christ, v. 10. The ministers of Christ must pass for fools, because they preach Christ crucified, a message which in no way conforms with the wisdom of the world. But the Corinthians, and many of their followers at the present time, are wise, sensible, they are very careful about keeping on good terms with the world, the confession of Christ being kept discreetly in the background. Note that the apostle speaks in a tone of irony and scorn throughout. He continues: We are weak, but you are strong. The conduct of the Corinthians intimated that they did not think Paul had made use of the proper energy in his work, that the mere preaching of the Gospel was not sufficient in their learned city. In contrast with this weakness, they were determined to show the proper spirit and power, they proudly paraded a show of ability to do the work of the Lord after their own manner. And finally: You in honor, but we in dishonor. They were splendid, glorious; their ideas of world improvement were wonderful and inclusive and projected great things for the Church of God. In comparison with them the apostles were without all esteem, in shame and disgrace. Paul felt that he and his simple, foolish Gospel had no show at all where such wonderful plans were being matured.

Purposely Paul continues in his strain of describing his own condition: To this very hour we both hunger and thirst and are ill-clad, v. 11. He shared the fate of the people poor in this world’s goods, as so many of his followers have since his time. And we are violently treated, the violence sometimes extending to physical mistreatment, to blows and fisticuffs. We have no definite home; Paul might always expect to be obliged to flee on account of persecutions. And we work hard, laboring with our own hands. All the work of his ministry was hard labor; but, in addition, Paul chose to support himself with manual labor, Act 18:3; Act 20:34. Note that the words of the apostle find their application to this very hour, in the midst of our so-called enlightened civilization, and that many a minister endures the same afflictions, even to the last, not from choice, but from necessity—more’s the pity!

With this sad condition, with the specific hardships which he had to endure, agreed the spirit which Paul was wont to show at all times: Reviled to our faces, deeply insulted, we bless. What the world believes to be an abject, cowardly spirit is the mark of the servants of Christ, and it takes more character to bear an insult in silence and reply with a blessing than to revile in return. Persecuted, we endure it; the servants of Christ use neither physical force to resist the evil, nor do they try to evade it by betraying their Lord; they put up with all such conditions patiently. Being slanderously spoken of, we entreat; for defaming speeches the ministers of Christ return dissuasions. In everything their aim is, if possible, to gain the enemy: they beg men not to be wicked, but to return to a better mind, to be converted to Christ. And now the apostle presents the very climax of degradation: As the rinsings of the world we have become, as the scraping of all things. He compares himself and the other ministers of Christ to the scum, the dregs, the last sediment in a dirty kettle that must be scraped off; and to the dirt which is scraped from the shoes after one has waded through filth and mire. That is what the faithful ministers of the Gospel are in the eyes of the world, like "the filth that one gets rid of through the sink and the gutter. " And these terms, as here used, may have a further significance. For the words were used "especially of those condemned criminals of the lowest class who were sacrificed as expiatory offerings, as scapegoats in effect, because of their degraded life. It was the custom at Athens to reserve certain worthless persons who in case of plague, famine, or other visitations from heaven might be thrown into the sea, in the belief that they would ’cleanse away,’ or ’wipe off,’ the guilt of the nation. " (Lightfoot.) Note: The temper of the world has changed but little since the time of Paul, although there is a veneer of kindness and toleration for the ministers of the Gospel. At the slightest supposed provocation and suspicion, however, the mask is withdrawn, and it is plainly shown that, as Luther says, they are regarded "as the world’s sweepings and everybody’s refuse and doormat."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

These words are looked upon by interpreters as an ironical reproof given by St. Paul to the Corinthians, in which with an holy derision he rebukes the over-weening and high opinion which they had of their present attainments and spiritual perfections; Ye are full, &c.

As if he had said, "Now you think yourselves so full and rich in all kinds of knowledge, that you despise your spiritual fathers, myself and Apollos, who first converted you to the faith; we are looked upon as dull fellows, not worthy to be named in the same day with your new admired teachers. You advance yourselves as much above us, as a king is above his own subjects. I wish with all my heart your happiness were real, that we might be sharers in it; but verily I fear that you are only puft up with notions: I fear ye have little except in conceit, and there you have a great deal too much."

Learn hence, That spiritual pride (that is, boasting of, and glorying in, the gifts, graces, or privileges, which are conferred upon us) is a sin which the devil strongly tempts, and professors are extremely prone, to the practice and commission of. Now ye are full, now ye are rich.

Observe next, As the flourishing condition of the Corinthians is ironically described, so the afflicted and persecuted condition of the apostles is plainly declared: We are a spectacle to the world, and appointed to death. The original word is, We are set as upon a theatre or stage, in public view; heaven, earth, and hell, are spectators; God, angels, and men, wait to see the glorious triumphs of our faith and fortitude.

What a great solemnity is there at the sufferings of a saint! Bloody persecutors are for making all the members, especially all the ministers of Christ, a spectacle to the world: an allusion to the Roman spectacles, who carried those persons about for a sight that were to fight with wild beasts; and if they escaped, were only reserved for slaughter against another day. Thus the apostles in their martyrdom conflicted with all sorts of misery, and with death itself at last.

Observe lastly, How the false professors of Christianity branded the apostles with folly for exposing themselves thus to sufferings and death for the sake of Christ: We are fools for Christ’s sake, but ye are wise in Christ; that is, in your account we are fools, because we run so many hazards for the sake of Christ; but you are wise in your profession of Christ, because you have an art to profess him, and yet enjoy outward prosperity with him. The wisdom of suffering Christians, in hazarding all for Christ, and laying down their lives in the cause of Christ, has been always accounted weakness and folly by the men of the world. We are fools for Christ’s sake, but ye are wise in Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Already ye are filled [with self-satisfaction] , already ye are become rich [with intellectual pride], ye have come to reign without us [Ye have so exalted yourselves that we poor apostles have become quite needless to your lordly independence. The inflated self-esteem of the Corinthians was like that of the Laodiceans some twoscore years later-- Rev_3:17-18 ]: yea and I would that ye did reign, that we also might reign with you . [Here, moved by his ardent affection, the apostle passes instantly from biting sarcasm to a divinely tender yearning for their welfare. He wishes that they possessed in reality that eminence which existed only in their conceit. How different, then, would be his own condition. Their true development was his joy, their real elevation his exaltation, and their final triumph in Christ his crown of glorying ( 1Th_2:19 ; 1Co_9:23 ). From the brilliant picture thus raised before his imagination, Paul turns to depict his true condition, in all its unenviable details.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8. Now ye are full, now ye are rich, etc. Paul has just rebuked their glorying over gifts bestowed upon them. Now he uses a burst of irony. Though receiving all the grace they had, being dependent and needy, they boasted as if they had it of themselves. The apostles had spiritual gifts, but were poor and persecuted; the Corinthians had these gifts, imparted by Paul, but were puffed up, felt, in his absence, as though they were full, had all things; were rich, well supplied; they reigned as kings. Held their heads high as though they were made kings. I would ye did reign. Here comes the keenness of the rebuke which follows the irony. If they were only exalted to be kings, as they seemed to think themselves, perhaps then those who had imparted to them all that they boasted of might become kings also. The apostles were in the suffering period, but these converts had got to the reigning period.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Paul uses irony here to shame the Corinthians and make them realize that they are sinning when they are proud of themselves and their teachers. (See: Irony)

God has put us apostles on display

Paul expresses two ways how God has put his apostles on display for the world to see. (See: Parallelism)

has put us apostles on display

God has displayed the apostles just like prisoners at the end of a Roman military parade, who are humiliated before their execution. (See: Metaphor)

like men sentenced to death

God put the apostles on display like men who are about to be executed. (See: Metaphor)

to the world—to angels, and to human beings

Possible meanings are 1) "the world" consists of both supernatural ("angels") and natural ("human beings") or 2) the list consists of three items: "to the world, to angels, and to human beings." (See: Merism)

translationWords

reign

apostle

die

angel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8–16. CONTRAST BETWEEN THE CORINTHIAN TEACHERS AND ST PAUL

8. ἤδη κεκορεσμένοι ἐστέ. Here we have one of the sudden turns of feeling so remarkable in the Apostle’s style. Abruptly breaking off at the word ‘boast,’ he dashes off into an animated and ironical apostrophe. ‘I may well say “boast,” for boasting is your crying sin, but it is boasting in yourselves, not in God. All your wants spiritual and temporal now are satisfied, you have become rich, you are reigning like kings. But in your self-satisfaction you give not a thought to those whose labours have made you what you are. Would that it were really with you as you imagine it to be! Then we might hope for some remission of our trials, distresses, humiliations. But at present all the sorrow, suffering, shame is ours, while either in fact or in fancy you are enjoying all the good things given to Christians, immunity from suffering, quiet of conscience (Rom 8:1), wisdom, honour, inward satisfaction.’ κεκορεσμένοι means ‘having been satiated with good things’ (Vulgate, saturati). Some editors read the verse as a series of questions. But the affirmative rendering strengthens the irony of the passage, and the καί which follows supports it.

ἐπλουτήσατε. The aorists here cannot be construed strictly. They mean, ‘ye have been living in prosperity,’ ‘ye have been reigning.’

χωρὶς ἡμῶν. Though St Paul had admitted the Corinthians into the same blessings as he enjoyed himself, he had no share in their blessings.

καὶ ὄφελον. The Apostle does not regard the persecutions and distresses he underwent as desirable for their own sake, but only as means to an end. The empire of evil is not to be destroyed without a conflict, and the sufferings endured by Christ’s servants are the evidences that this conflict is going on, as well as the means by which victory is secured. But the best of those who are thus contending for the truth may lawfully wish that the conflict were over and the reign of the saints begun. Such a wish appears to be included in the words, ‘Thy kingdom come.’ ὄφελον, properly a verb, has become in later Greek a particle, signifying ‘would that’ and therefore followed by a finite verb. See Winer, § 41 and 2Co 11:1; Gal 5:12; Rev 3:15. The aorist signifies, not the simple wish, which would be indicated by the future, but the desire for its immediate fulfilment, ‘Would that ye could now begin to reign!’ The ‘to God’ of the A.V. is an addition for the sake of emphasis.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] The admonition becomes ironical: ‘You behave as if the trial were past, and the goal gained; as if hunger and thirst after righteousness were already filled, and the kingdom already brought in.’ κωμῳδῶν αὐτοὺς ἔλεγεν Οὕτω ταχέως πρὸς τὸ τέλος ἐφθάσατε, ὅπερ ἀδύνατον ἦν γενέσθαι διὰ τὸν καιρόν. Chrys. Hom. xii. p. 138. The emphases are on ἤδη in the two first clauses, and χωρὶς ἡμῶν in the third. The three verbs form a climax. Any interpretation which stops short of the full meaning of the words as applied to the triumphant final state (so Grot., Est., Calvin., Wetst., al., interpreting them of knowledge, of security, of the lordship of one sect over another), misses the force of the irony, and the meaning of the latter part of the verse.

χωρὶς ἡμῶν] ‘because we, as your fathers in Christ, have ever looked forward to present you, as our glory and joy, in that day.’ There is an exquisite delicacy of irony, which Chrys. has well caught: πολλὴ ἔμφασις ἐνταῦθα καὶ πρὸς τοὺς διδασκάλους κ. πρὸς τοὺς μαθητάς. καὶ τὸ ἀσυνείδητον δὲ αὐτῶν δείκνυται κ. τὸ σφόδρα ἀνόητον. ὃ γὰρ λέγει, τοῦτό ἐστιν. ἐν μὲν τοῖς πόνοις φησὶν εἶναι πάντα κοινὰ καὶ ἡμῖν κ. ὑμῖν, ἐν δὲ τοῖς ἐπάθλοις κ. τοῖς στεφάνοις ὑμεῖς πρῶτοι. p. 99.

The latter part of the verse is said bonâ fide and with solemnity: And I would indeed (γε strengthens the wish; so ἡ δʼ εἵλεθʼ … ὥς γε μήποτʼ ὤφελεν λαβεῖν … Μενέλαον, Eur. Iph. Aul. 70. Hartung, i. 373.

ὄφελον is used in LXX and N. T. as a particle, with the indic.: also with optative. See, for both, reff.) that ye did reign (that the kingdom of the Lord was actually come, and ye reigning with Him), that we also might reign together with you (that we, though deposed from our proper place, might at least be vouchsafed a humble share in your kingly glory).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. The Apostle now directly attacks the self-esteem of his readers in atone of grave irony. ‘You may well sit in judgment upon us, from your position of advanced perfection, whence you can watch us struggling painfully to the heights which you have already scaled.’ Haec verba per ironiam dicta sunt: non enim sunt affirmantis, sed indignantis, et commoti animi. Illos quippe regnare, saturatos et divites factos, in quibus superius diversa vitia et plures errores redarguit (Atto). It spoils the irony of the assumed concession to take the three clauses which follow as questions (WH.). That the three argumentative questions should be followed by three satirical affirmations is full of point. Six consecutive questions would be wearisome and somewhat flat.

ἤδη κεκορεσμένοι ἐστέ, ἤδη ἐπλουτήσατε, χωρὶς ἡμῶν ἐβασιλεύσατε. The RV. might have given each of the three clauses a note of exclamation. The Vulg. gives one to the last, and it covers the other two. It is evident that the three verbs form a climax, and the last gives the key to the allusion. These highly blessed Corinthians are already in the Kingdom of God, enjoying its banquets, its treasures, and its thrones. The verbs stand for the satisfaction of all desires in the Messianic Kingdom (Luk 22:29, Luk 22:30; 1Th 2:12; 2Ti 2:12). The attitude of the πεφυσωμένοι amounted to a claim to be already in possession of all that this Kingdom was to bring. They have got a private millennium of their own. Like the ἤδη in the two first clauses, χωρὶς ἡμῶν is emphatic. ‘Without us, who taught you all that you know of the Gospel, and who are still labouring to enter the Kingdom, you are as Kings in the Kingdom.’ ‘Without us’ does not mean ‘without our aid,’ but ‘without our company.’ The contrast is between the fancied beatitude of the Corinthians and the actual condition of the Apostles. The Corinthians pose as perfected saints; their teachers are still very far indeed from perfection.*

In πλουτεῖν and βασιλεύειν we have a coincidence with the language of the Stoics, as in 3:21. There πάντα ὑμῶν ἐστίν has parallels in Zeno and Seneca; emittere hanc dei vocem, Haec omnia mea sunt (De Benef. vii. ii. 3). But, whether or no St Paul is consciously using Stoic expressions, there is no resemblance in meaning. The thought of victory over the world by incorporation into Christ is far removed from that of independence of the world through personal αὐτάρκεια. Here again we have the difference between the true and the false σοφία.

καὶ ὄφελόν γε ἐβασιλεύσατε. In this late Greek this unaugmented second aorist has become a mere particle, an exclamation to express a wish as to what might have happened, but has not, or what might happen, but is not expected. Hence it is followed by the indicative without ἄν. In LXX it is often followed by the aorist, as here, especially in the phrase ὄφελον ἀπεθάνομεν. In 2Co 11:1 and Gal 5:12, as here, the wish has a touch of irony. The γέ emphasizes the wish; ‘As far as my feelings are concerned, would that your imaginary royalty were real, for then our hard lot would be at an end.’

ἵνα … συνβασιλεύσωμεν. In ironical contrast to χωρὶς ἡμῶν. ‘You seem to have arrived at the goal far in front of us poor teachers: indeed I wish that it were so, so that we might hope to follow and share your triumph.’ The only other place in N.T. in which συνβασιλεύειν occurs 2Ti 2:12, where it is used of reigning with Christ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Now ye are full [ηδη κεκορεσμενοι εστε] . Rev., better, filled. Ironical contrast between their attitude and that of the apostle in vers. 3, 4. We are hungering for further revelations; ye are already filled without waiting for the Lord 's coming.

Ye have reigned [εβασιλευσατε] . American Rev., better, ye have come to reign; attained to dominion, that kingship which will be bestowed on Christians only at Christ 's coming.

Without us. Though it is through us that you are Christians at all.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 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!”

The asyndeton is a new evidence of emotion. The ἤδη, now, placed foremost, repeated, and that in the same place in the second proposition, well expresses the movement of this whole passage: “Now already!” Paul and the other apostles are still in a world of suffering; but at Corinth the Church already lives in full triumph.

The fulness denotes the imperturbable self-satisfaction which characterized the Corinthians. It is all over among them with that poverty of spirit, that hungering and thirsting after righteousness, those tears of repentance, which Jesus had made the permanent condition of life in Him (Mat 5:1-4). They are people who have nothing more to ask, all whose spiritual wants are satisfied; they have reached the perfect life!

The expression, riches, no doubt, alludes to the abundance of spiritual gifts which distinguished this Church above all others, and which Paul himself had recognised in the outset (1Co 1:5; 1Co 1:7). The rebuke applies, not to the fact of their possession of gifts, but to the feeling of pride which accompanied it.

The aorist is substituted for the perfect, because the fulness is a state which remains, while the acquisition of riches is the initial and momentary fact.

The ἐβασιλεύσατε signifies, ye have become kings. The advent to royalty is expressed by the aorist; for the aorist of verbs in ευω denotes, not the state, but entrance into the state. This royalty is, of course, that of the Messianic epoch, when the faithful are to reign with Christ. This condition of things glorious seems to have already begun at Corinth. No more obscurity, no more infirmity! The Church swims in full celestial state. Unspeakable delights, sublime illuminations, miraculous powers, captivating sermons: it lacks nothing.

The words χωρὶς ἡμῶν, without us, have been understood in the sense of “in our absence,” or “without our co-operation;” as if Paul would say: “Grand things have passed at Corinth since we left you!” But in this explanation it is forgotten that the regimen without us takes the place, in this third proposition, of the ἤδη, already, which began the first two, and this leads to a meaning still more telling: “Without our having part in the elevation which is granted to you. Ye are rich, ye are kings; we others are not so happy....We still drag out the miserable existence of this nether world!” The without us paves the way for 1Co 4:9.

The last words are thus easily explained: “And would to God this grand news were true, that ye were really on the throne! For in that case, it is to be hoped that we should soon be seated with you.” This σύν, with, corresponds precisely to the χωρίς, without us, in the preceding proposition.

The γε, as always, is restrictive: “If this one wish were realized, all the others would be satisfied.” The restriction might also be understood in this sense: “If at least it were enough to desire it to secure that it should be!” This meaning seems to me less natural.

The second aorist ὄφελον (for ὤφελον), I owed, and hence it would need, is often used as a conjunction with the ellipsis of the following εἰ (if) to express utinam; the following verb is in the indicative, as dependent on the understood εἰ.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.