The new believers in Corinth came from different backgrounds. Some were Jewish, and had earlier attended one of the synagogues in the city. Others were pagans, who may have been familiar with—if not actively members of—one of the secular "clubs" or "associations" in the city. Some were prominent and influential in the city. Others were slaves. The new group of believers in Jesus that they had now entered was not quite like any association they knew of. They were trying to get some idea of what the organization was, and how they were to relate to both the local patrons—the well-to-do hosts of the household churches (Phoebe, Chloe, Stephanas and others)—and the visiting teachers (Paul, Apollos, and others).
Although Paul does not wish to appear jealous of his position, he is concerned that the existing popularity contest between him, Apollos, and Cephas (Peter) come to an end, and the believers have a proper conception of these men's roles and responsibilities.
Therefore in 1 Cor. 4:1 the "us" he refers to includes himself, his traveling companions, Peter, and Apollos: "This is how one should regard us, as servants of Christ and stewards of the mysteries of God."
In the secular society of the Greek cities the "steward" (Greek oikonomos) was a high-ranking servant. Witherington (Conflict in Corinth, p. 138f.) describes him thus:
"Steward" (oikonomos) was used of an estate manager, usually a slave who ran the house for the master, who was sometimes even an absentee landlord. According to Paul's use of the metaphor, then, even leaders are servants and have their orders. Stewards must take care how they handle their owners' property. Paul, then, was not free to proclaim the gospel in whatever form or fashion he pleased or that might please the Corinthians. The "mysteries of God" are probably not the sacrament but the apocalyptic secret that Paul has spoken of—that salvation is to be had by faith in Christ crucified. The main thing one is looking for in a steward is faithfulness (v. 2). A good steward is one who does what the master expects."Faithfulness" is a tricky term to really pin down when it comes to actual behavior. In connection with a marriage it means fidelity, loyalty, exclusive devotion to one's spouse. In the context of membership in an organization (like being a choir member), it means regular attendance at meetings and consistent preparation for the job. But in financial matters, which was the principal area of activity of stewards in antiquity, it means honesty and rigorous attention to the master's orders. It means doing what the absent master expects of you.
In Paul's eyes, he and the other apostolic missionaries were entrusted with truths of earth-shaking importance—truths that literally meant the eternal happiness or despair of everyone they encountered. They could not be careless with the truths entrusted to them. Like a conscientious pharmacist, they had to fill the prescription prepared by the Great Physician, Jesus, exactly. to do otherwise would assure that the "medicine" of the gospel would be ineffective!
But was Paul himself being "faithful" (Greek pistos, v. 2)? Apparently, some in Corinth were accusing him not being so (v. 3-5). Paul does not argue with them. Instead, he reminds them that it is often difficult to judge another person's heart. In fact, Paul says, he is not even sure that he always knows his own heart (v. 3-4). But he submits to the Lord Jesus' own judgment (v. 4-5), which in the end will finally make clear all the secrets of the hearts of people.
But, you may ask, if no one knows the secrets of men's hearts, and we are to avoid making premature judgments, are we then to merely accept any kind of teaching and never evaluate either the teaching or conduct of others? Actually, those are not the issues Paul is discussing here. His motives had been questioned, not his specific teachings nor his specific actions. Had his teachings been the issue, Paul would certainly have defended them against errors, as he will in fact do later in the letter (e.g., the teaching about the final resurrection of the dead in ch. 15). And although he admits that he himself may not always be aware of his own sins, his rule is to keep his conscience clear (v. 4), and that conscience had been schooled by close study of the Bible for many years—so it was a keen and sensitive conscience!
Paul has used the specific case of the popularity contest in Corinth between himself and Apollos as an illustration of a general principle: "Do not go beyond what is written!" This is a saying, and one that Paul approves. But it is not a quotation from the Bible. It is not found in either the Old Testament or in the sayings of Jesus recorded in the gospels. But its meaning can be understood. "What is written" refers to Holy Scripture (i.e., the Bible).
It is often hard enough to be sure we understand the Bible itself, without going beyond it to pre-judge the secret motives of the hearts of our fellow Christians! When we suspect a fellow believer may be getting into spiritual trouble, our first step should be to pray for him or her privately. And we should give God time to answer that prayer. Then, if that produces no clarity, we should go to that brother or sister privately and confess that we do not understand why he or she is doing or saying that thing. That we do not wish to criticize, but to help, since we are sure that he or she also wants to be faithful to the Lord. Offer to help her or him, if it is wanted. Always proceed with an open mind and a heart of love, seeking not to offend or alienate, but to heal.
You may presume to accuse me, although you do not know my motives or my true intentions, but I will not similarly accuse you. Instead I will ask you how you regard your action and how you consider this to reflect the character of our Lord. And together we will ask Jesus for guidance, to make sure that we are both actually serving him.
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