The Bible Says
1 Corinthians 4:8-13 Meaning

In 1 Corinthians 4:8-13, Paul continues exhorting the Corinthian believers to set aside self-centered arrogance and follow his example in living a life of humility and service; even though Paul has immense spiritual authority, he uses it to serve rather than to be served. He opens with a sarcastic statement that reflects the Corinthians’ inappropriate attitude: You are already filled; you have already become rich, you have become kings without us (v.8).

He is openly sarcastic, indicating that the Corinthians are acting as though they are fully mature and do not need more spiritual growth. They are exhibiting an attitude of having “arrived.” The root of the Greek word “basileuo” which is here translated you have become kings is usually translated “reign.”

What Paul is referring to here is likely also referred to in Revelation, where “basileuo” appears in this verse:

"You have made them to be a kingdom and priests to our God; and they will reign [‘basileuo’] upon the earth."
(Revelation 5:10)

The “them” in Revelation 5:10 refers to “men from every tribe” that has been “purchased for God with [Jesus’s] blood” per the prior verse, Revelation 5:9. When Jesus sets up His messianic kingdom it will be managed by believers who have overcome, as He overcame, in service with Jesus and as team members in harmony with one another (Revelation 3:21). Jesus referred to this station in His “Parable of the Talents” when He told the good and faithful servant:

“Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.”
(Matthew 25:21)

It will be “joy” to reign with Christ as a co-inheritor (Romans 8:17). It will be an amazing privilege. But that reward goes to believers who are faithful in this life. And it is the Master, Jesus, who decides which believers are faithful. That is not something we can confer upon ourselves, or upon one another (which is why Paul asserted “judge nothing before the time” in 1 Corinthians 4:5. God alone will decide who gets His mercy, and receives a reward, and who does not.

Paul is likely inferring that the Corinthians are behaving as though they have already overcome, and have reached such a status that they are now appointed to reign in the earth. This would mean they have appointed themselves, or have determined they are entitled. This of course is never appropriate, which is why Paul is adopting a sarcastic tone. Not only are the Corinthian believers judging before the time (1 Corinthians 4:5), they are also acting as though they have already been appointed by Jesus to reign, when they have not.

The mention of being filled or rich similarly suggests the Corinthians viewed themselves as spiritually mature beyond Paul’s teachings. Their expression of independence or self-sufficiency echoes the Laodicean church in Revelation 3:17, which believed it was rich but was in reality spiritually poor. In saying you have become kings without us, Paul indicates that the Corinthian believers thought they had already earned the right to possess their heavenly inheritance.

When Paul says and indeed, I wish that you had become kings so that we also might reign with you (v.8), he makes it clear that they have not become kings and been given to reign with Christ.  When Paul says he wishes they had become kings so that we also might reign with you he is looking forward to the next age, which is his hope and longing.

Paul is working diligently to be found faithful, that he might win the prize of possessing this inheritance, to reign with Christ. He will make this clear later in Chapter 9 when he likens his own approach to being an Olympic athlete, denying himself in order to win the prize (1 Corinthians 9:25-27).

As Paul asserts in a later letter sent to Corinth, he would prefer to “be absent from the body and to be at home with the Lord” (2 Corinthians 5:8). He presses on “toward the goal of the prize of the upward call of God in Christ Jesus” (Philippians 3:14). Paul does not cease his striving until he knows he is about to lay down his life as a martyr for Jesus, when he says “…the time of my departure has come. I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness” (2 Timothy 4:7-8).

But he also acknowledged that timing was in God’s hands, so he would make as his “ambition” to “be pleasing to Him” regardless of whether he was living on earth or in heaven (2 Corinthians 5:9). But the time to live in heaven is in the future, not now. There will come a time when “saints” (believers in Jesus) will “judge the world” and “judge angels” as Paul will assert in 1 Corinthians 6:2-3. But that is also not now. Now is the time to live in obedience to the commands of Jesus and let Jesus reign in our hearts, leaving judgment to Him, to Whom it properly belongs (1 Corinthians 4:5).

Paul now expands his sarcasm to contrast the Corinthians’ puffed up view of their own spiritual maturity with his own. He notes that as an esteemed apostle of Jesus, his station is to live in a state of being shamed by the world:

For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men. We are fools for Christ's sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor (vs 9-10).

In making this contrast, Paul appears to assert that the Corinthians are confusing worldly status with spiritual reality. When Paul says, God has exhibited us apostles last of all, as men condemned to death he might be picturing Roman spectacles such as gladiatorial matches. Paul uses this imagery to show that as Christ’s ambassadors, apostles are not placed on pedestals; rather, they face hardship, suffering, and sometimes martyrdom.

Historically, many early church leaders, including Peter (martyred around A.D. 64) and Paul himself (martyred around A.D. 67), ultimately died under persecution from the Roman authorities. This sober reality contrasts with any notion that apostles were glamorous celebrities in the eyes of the world.

In saying we have become a spectacle to the world, both to angels and to men Paul asserts that he and his fellow apostles have been paraded and exposed to the widest possible audience, humiliated for their service and ministry. This verse indicates that angels are watching our lives. It can be paired with 1 Peter 1:12 and Ephesians 3:10 to paint a picture that angelic beings are studying carefully all the goings on among humans in order to understand the great mysteries and the manifold wisdom of God.

Since angels cannot know by faith, they must learn from creatures who are in a state where they can live by faith. The Greek word translated a spectacle in the phrase we have become a spectacle to the world is “theatron” from which we derive the English word “theater.” In fact, in Acts 19:29, “theatron” is used to describe the theater at Ephesus, the remains of which can be viewed until today.

Like an audience at a theatrical production, the angels and heavenly principalities are watching the persecution of the apostles (and other believers in Christ’s church) to learn of God, the same as men (Ephesians 3:10). And what they are learning, in part, is that these men are committed to follow in faith, serving as faithful witnesses, and trusting that God’s promised reward will be worth the cost.

Paul stated earlier that the reward God has for those who love Him are beyond human comprehension (1 Corinthians 2:9). In his later letter, he will call the severe trials he is enduring for the sake of Christ “momentary” and “light affliction” as compared to the “eternal weight of glory” they are producing—again expressing his hope and confidence that Jesus will reward those among His servants who follow Him in faith (2 Corinthians 4:17).

Jesus stated clearly that acts of faith would be the primary thing God will honor in the age to come. In Matthew 8:11, Jesus likely astonished His Jewish disciples when He asserted that Gentiles with great faith (like the Roman centurion He was interacting with) will gain similar honor as Abraham, Isaac, and Jacob in the kingdom that is to come.

When Paul says he thinks God might have put the apostles last, he might be thinking of the apostles as being last in the string of prophets God sent to give His message to the world. The apostles are the last to add to the scriptures. It had been about four centuries since the word of the Lord had added to scripture when Jesus came to earth, with Malachi being the last prophet to add to the Bible prior to the first century. The apostles, along with some others, then completed the canon of scripture by adding the New Testament.

As the prophets of old were rejected and persecuted, so were the apostles (Matthew 23:31). Paul continues his sarcastic contrast, We are fools for Christ's sake, but you are prudent in Christ (v.10). Again, a tone of irony underscores how the apostles, who are the greatest spiritual authorities, appear weak, poor, and foolish by worldly standards, while the Corinthians see themselves as clever or esteemed.

The Greek word translated prudent is often rendered as “wise.” The Corinthians are behaving as though they do not need to listen to Paul, even though Paul should be viewed as their spiritual authority. He will instruct and correct them in the next chapter, so he is setting the stage for them to recognize and repent of their air of superiority, thus preparing their hearts to be reproved. They have a false perspective of themselves, and Paul is resetting their perspective to be true and real.

Being fools for Christ's sake, in Paul’s sense, means living counter to worldly wisdom, shaped instead by the gospel (1 Corinthians 1:18-25). In many societies—ancient and modern—priorities like status, wealth, or intellect overshadow the humble, sacrificial ways of Christ. Pagan, worldly cultures honor the strong and bestow upon them the privilege of exploiting the weak. God esteems the opposite; God honors the strong who serve, as Jesus came to serve rather than to be served (Mark 10:45).

The apostles embodied what looks like foolishness from the world’s perspective. They looked foolish to the world but in reality, they were being greatly honored by being entrusted with God’s message of salvation and redemption. Paul taught his followers to live a life of faith (Romans 1:16-17). Faith is following God’s ways, believing He knows what is for our best, rather than living in pride, demanding our own way (Habakkuk 2:4).

When Paul says we are weak and we are without honor (v.10) he is describing how this world perceives the apostles. The Corinthians falsely view themselves as strong and distinguished (v.10) according to the measure of the world. Jesus says that the "poor in spirit" (Matthew 5:3), who would be the weak in the eyes of the world, possess the kingdom of God.  Those who are "persecuted," "insulted," and are "falsely" accused (Matthew 5:10-11), are "blessed" in the kingdom of God.

Believers today can expect a similar tension. The world typically dismisses sacrificial living, devotion to God’s Word, and faith in Christ as "foolishness." Paul’s acknowledgment that he and his fellow ministers are viewed as “fools” reaffirms that our proper standard we should live up to is God’s perspective, not man’s applause.

In Verses 11-13, Paul lists the suffering the apostles have endured in the past and up to this present hour:

• Hungry
• Thirsty
• Poorly clothed
• Roughly treated
• Homeless
• Toiling, working with our own hands
• Being reviled
• Being persecuted
• Being slandered
• Being treated like the scum of the world, the dregs of all things

This paints a picture of a lifestyle no one would sign up for unless it was in service of a great cause. Which is the case for the apostles. They served the greatest of causes; the cause of spreading the gospel of Jesus Christ.

Speaking of we as being the apostles, and likely also their ministry teams, Paul says, To this present hour we are both hungry and thirsty, and are poorly clothed (v.11). In order to spread the gospel according to Jesus’s command, the apostles traveled on foot and by sea across the Mediterranean world, encountering persecution, poverty, and real threats to their livelihoods (2 Corinthians 11:23-27, Matthew 28:18-20).

Rather than dismiss these hardships, Paul highlights this litany of difficulties as part of the cost of serving Christ. But Paul views the cost as an investment (2 Timothy 1:12). Paul continues by saying that the apostles (we) are roughly treated, and are homeless (v.11).  Jesus was also homeless when He had “nowhere to lay His head” (Luke 9:58).

Paul is showing the Corinthian believers’ that their sense of superiority is mistaken. Obedience and faithfulness does not bring reward and accomplishment from the world. Paul’s statement we are both hungry and thirsty brings to mind that the kingdom-of-God mandate says, "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Matthew 5:6).

Paul’s description of being poorly clothed reminds us of Jesus' words, "Is not life more than food, and the body more than clothing?" (Matthew 6:25). The phrase roughly treated brings to mind Jesus’s assertion that “those who have been persecuted for the sake of righteousness” are “blessed” because “theirs is the kingdom of heaven” (Matthew 5:10).

In every generation, the Christian life may pose material sacrifices. If not material, then perhaps social rejection. And it can be both. As Paul asserts in 2 Timothy 4:3:12, “all who desired to live godly in Christ will be persecuted.” Yet God’s promise is that those who love Him will gain treasure in heaven, a treasure that goes beyond human comprehension (Matthew 6:20, 1 Corinthians 2:9). In 2 Corinthians 4:17, Paul describes the intense suffering he has endured as “momentary” and “light” compared to the heavenly rewards God has promised for those who live as faithful witnesses.

He continues, and we toil, working with our hands (v.12). Manual labor was considered menial in Greco-Roman culture, often done by slaves. Yet Paul, a tentmaker by trade (Acts 18:3), refused to shy away from such tasks to provide for himself and avoid burdening the churches. Later, Paul will explain why he worked to provide his own sustenance instead of relying on donations.

In 1 Corinthians 9:6, he says “Or do only Barnabas and I not have a right to refrain from working?” When Paul uses we in 1 Corinthians 4, Paul might primarily have in mind his own ministry team, since apparently the other apostles primarily relied on donations (1 Corinthians 9:5). (It could be that throughout this treatise on suffering, his intent by using the word we is to refer primarily to his ministry team, although we know other apostles were mistreated as well.)

In answering the accusation that he is not a real apostle because he works to provide his own way (1 Corinthians 9:3-5), Paul asserts that he has this right but does not use it so money will in no way cause a “hindrance to the gospel of Christ” (1 Corinthians 9:12). Paul also says he recognizes a fleshly pattern that he tends to abuse his authority, therefore he sets aside his right to funds in order to discipline his body as a part of his life-focus on pleasing God and winning the crown of life (1 Corinthians 9:18-19, 24, 27).

It is also interesting to note that two of his best ministry partners came to him because of his practice of working with his hands. Paul met Aquila and Priscilla in Corinth because they “had the same trade” (Acts 18:3). Paul left Aquila and Priscilla in Ephesus, where they in turn mentored Apollos (Acts 18:19, 26). Later, Aquila and Priscilla returned to their home in Rome, which they had fled due to persecution, and contended there for the gospel of grace (Romans 16:3). It is apparent that in mentioning them first in his salutation, Paul points to them as being on his side in contending for the message that was being slandered by competing Jewish “authorities” (Romans 3:8).

Having made the case that the apostles’ condition proves that worldly success or affirmation does not prove spirituality, Paul goes further to note that real spiritual maturity is to forgive as we are forgiven. This is the central part of the Lord’s Prayer, as we can tell by Matthew 6:14-15, where Jesus sets forth the divine mercy principle, that God treats us as we treat others. Paul says when we are reviled, we bless; when we are persecuted, we endure (v.12).

This response honors the divine mercy principle. It reflects Jesus’ command to love enemies and pray for persecutors (Matthew 5:44). Endurance, blessing persecutors, and not returning evil for evil underscores the transformative power of Christ’s love.  This love is so powerfully stated by Jesus in Luke 6:27-28, "love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you." Paul commands all believers to practice this approach in Romans 12:14, where he says, “Bless those who persecute you.”

Paul adds when we are slandered, we try to conciliate (v.13). The Greek word whose root is “parakaleo” translated as we try to conciliate is often translated as “implore.” The Greek word with the root “blasphemeo” is translated when we are slandered. Paul uses this word in Romans, where he is imploring the Romans not to follow false teaching, as well as correcting competing Jewish “authorities:”

“And why not say (as we are slanderously [‘blasphemeo’] reported and as some claim that we say), “Let us do evil that good may come”? Their condemnation is just.
(Romans 3:8)

The reader can access The Bible Says commentary on Romans which shows how Paul tries to conciliate by setting forth what is true. Interestingly, after saying of the false teachers “Their condemnation is just,” Paul immediately adds that he is no better, being also a sinner (Romans 3:9). The answer is in the grace of Christ who reconciled all things in Himself. Paul’s attempt to counter false teachers points them to Christ (Romans 3:23-27).

This is an example from Paul on how to practice living principles of the kingdom of God from Jesus’s Sermon on the Mount as He says, "Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9).

Paul seeks peace through elevating truth, without compromise, while also maintaining humility. In the next chapter Paul will begin to practice this principle with the Corinthians, pointing them to truth, but doing so for their benefit. In all his work, Paul seeks to avoid pointing people to himself, other than to follow his example of seeking to follow Christ with all their being.

He adds a description of how he is viewed: we have become as the scum of the world, the dregs of all things, even until now (v.13). The words translated the scum and the dregs are used in scripture only in this passage. The Greek dictionary indicates that scum was used in Greek society of victims sacrificed to stave off plagues, often criminals or unseemly men. And dregs refers to scourings or refuse wiped off from the body. The picture is of utter social rejection.

We can see that scripture indicates that social rejection is to be expected for those dedicated to follow in Jesus’s footsteps in the way they live (2 Timothy 3:12). We see in Hebrews 12:1-2 that believers are exhorted to follow Jesus’s example of “despising the shame” heaped upon Him by the world. To despise is to give no value. Jesus paid no heed to the shame because of the “joy set before Him” which was to please His Father and be granted authority to reign, or as Hebrews 12:2 states, to sit “down at the right hand of the throne of God.”

Paul exhorts the same mindset in 2 Corinthians 4:17, where he says he considers the severe trials he is enduring as “momentary” and “light” as compared to the “eternal weight of glory far beyond all comparison” that awaits as a reward for those who are faithful witnesses for Jesus. But in making this comparison, Paul does not excuse or rationalize the reality that he and others like him are viewed as scum and dregs. It is what it is.

The cross itself was a method of execution designed by the Romans to bring maximum shame and humiliation. Yet it became God’s instrument of redemption (Colossians 2:14). The apostles’ lowly status in the world system has been upon them even until now, right up to the moment Paul is writing this letter. This is akin to Jesus’ journey of humiliation leading to exaltation (Philippians 2:8-10).

Having set forth in this section the basic attitude of superiority held by the Corinthian believers contrasted with the shame and humiliation being endured by their spiritual superiors, the apostles, Paul will now proceed in the next section to provide an introduction to Chapter 5 where he begins to address problems in the church that need to be addressed, preferably before he has to come in person to straighten things out.