Go to Related Reading
About this book

1 Corinthians

About this book
Chapter 4

1 One should think about us this way—as servants of Christ and stewards of the mysteries of God. 2 Now what is sought in stewards is that one be found faithful. 3 So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself. 4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord.⁠ 5 So then, do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God. 6 I have applied these things to myself and Apollos because of you, brothers and sisters, so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other. 7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not? 8 Already you are satisfied! Already you are rich! You have become kings without us!⁠ I wish you had become kings so that we could reign with you! 9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people.⁠ 10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored! 11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads. 12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure, 13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.⁠ 14 I am not writing these things to shame you, but to correct you as my dear children. 15 For though you may have 10,000 guardians in Christ, you do not have many fathers, because I became your father in Christ Jesus through the gospel. 16 I encourage you, then, be imitators of me. 17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, as I teach them everywhere in every church. 18 Some have become arrogant, as if I were not coming to you. 19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power. 20 For the kingdom of God is demonstrated not in idle talk but with power. 21 What do you want? Shall I come to you with a rod of discipline or with love and a spirit of gentleness?

Texts in conversation

Compare 1 Corinthians 4:9 and Seneca, On Providence 2:9

New Testament · Classical

Share:

Summary

Paul calls the apostles a spectacle to the world, to angels, and to humans, exhibited last as men sentenced to die. Seneca uses the same image in reverse, describing the brave man wrestling with misfortune as a sight worthy of God’s attention.

Passages

1 Corinthians 4:9

New Testament
8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you! 9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people. 10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored!
55–57 CE (scholarly estimate) Read in 1 Corinthians

Seneca, On Providence 2:9

Classical
We sometimes are delighted when a youth of steady courage receives on his spear the wild beast that attacks him; or when he meets the charge of a lion without flinching; and the more eminent the man is who acts thus, the more attractive is the sight: yet these are not matters which can attract the attention of the gods, but are mere pastime and diversions of human frivolity. Behold a sight worthy to be viewed by a god interested in his own work, behold a pair worthy of a god, a brave man matched with evil fortune, especially if he himself has given the challenge. I say, I do not know what nobler spectacle Jupiter could find on earth, should he turn his eyes thither, than that of Cato, after his party had more than once been defeated, still standing upright amid the ruins of the commonwealth. Quoth he, “What though all be fallen into one man’s power, though the land be guarded by his legions, the sea by his fleets, though Caesar’s soldiers beset the city gate? Cato has a way out of it: with one hand he will open a wide path to freedom; his sword, which he has borne unstained by disgrace and innocent of crime even in a civil war, will still perform good and noble deeds; it will give to Cato that freedom which it could not give to his country. Begin, my soul, the work which thou so long hast contemplated, snatch thyself away from the world of man. Already Petreius and Juba have met and fallen, each slain by the other’s hand—a brave and noble compact with fate, yet not one befitting my greatness: it is as disgraceful for Cato to beg his death of any one as it would be for him to beg his life.”
64 CE (scholarly estimate) Read in Seneca, On Providence

References

“... Paul uses theatron, which can mean ‘a theater’ (as in Acts 19:29, 31) or ‘a play, spectacle,’ what one sees in a theater. The latter sense of the term is found in Stoic philosophical writings about the philosopher’s struggle with fate as a spectacle (spectaculum) for gods and men (Seneca, De providentia 2.9; Epistle 64.4–6). There is, however, a difference for Paul, because the term expresses the fate that has come about for him and other apostles whom people consider to be a wretched ‘spectacle,’ like gladiators fighting in an arena, when in reality they are viewing what God has ordained, who depicts the apostles as weak in the struggle of Christian missionaries in the world (TDNT, 3:43). Compare Psalm 69:12, for a Jewish mode of expressing the same idea. For the first time, angelos appears; see further 6:3; 11:10; 13:1. In each case, the word does not denote merely a ‘messenger’ or ‘envoy,’ but rather a transcendent being, connected in the Greco-Roman world with the nether realm, but depicted in Jewish literature as a messenger sent from God ...”
Joseph A. Fitzmyer, First Corinthians: A New Translation with Introduction and Commentary (New Haven, CT: Yale University Press, 2008), 219.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

Your feedback

1 Corinthians 4:9 and Seneca, On Providence 2:9

Leave a comment

Your questions and comments are welcome!

Comments

Glossary

Search the Library