Teks -- 1 Corinthians 4:17-21 (NET)

4:17 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. 4:18 Some have become arrogant, as if I were not coming to you. 4:19 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. 4:20 For the kingdom of God is demonstrated not in idle talk but with power. 4:21 What do you want? Shall I come to you with a rod of discipline or with love and a spirit of gentleness?

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 4:17 - Have I sent

Have I sent ( epempsa ).

First aorist active indicative. Probably Timothy had already gone as seems clear from 1Co 16:10. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Act 19:22). Probably also Titus was then despatched to Corinth, also before the uproar.

Robertson: 1Co 4:17 - In every church

In every church ( en pasēi ekklēsiāi ).

Paul expects his teachings and practices to be followed in every church (1Co 14:33). Note his language here "my ways those in Christ Jesus."Timothy as Paul’ s spokesman will remind (anamnēsei ) the Corinthians of Paul’ s teachings.

Robertson: 1Co 4:18 - Some are puffed up

Some are puffed up ( ephusiōthēsan ).

First aorist (effective) passive indicative of phusioō which see note on 1Co 4:6.

Robertson: 1Co 4:18 - As though I were not coming to you

As though I were not coming to you ( hōs mē erchomenou mou pros humas ).

Genitive absolute with particle (assuming it as so) with mē as negative.

Robertson: 1Co 4:19 - If the Lord will

If the Lord will ( ean ho kurios thelēsēi ).

Third-class condition. See Jam 4:15; Act 18:21; 1Co 16:7 for the use of this phrase. It should represent one’ s constant attitude, though not always to be spoken aloud.

Robertson: 1Co 4:19 - But the power

But the power ( alla tēn dunamin ).

The puffed up Judaizers did a deal of talking in Paul’ s absence. He will come and will know their real strength. II Corinthians gives many evidences of Paul’ s sensitiveness to their talk about his inconsistencies and cowardice (in particular chs. 2 Corinthians 1; 2; 10; 11; 12; 2Co 13:1-14). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.

Robertson: 1Co 4:21 - With a rod

With a rod ( en rabdōi ).

The so-called instrumental use of en like the Hebrew (1Sa 17:43). The shepherd leaned on his rod, staff, walking stick. The paedagogue had his rod also.

Robertson: 1Co 4:21 - Shall I come?

Shall I come? ( elthō̱ ).

Deliberative subjunctive. Paul gives them the choice. They can have him as their spiritual father or as their paedagogue with a rod.

Wesley: 1Co 4:17 - My beloved son

Elsewhere he styles him "brother," 2Co 1:1; but here paternal affection takes place.

Wesley: 1Co 4:17 - As I teach

No less by example than precept.

Wesley: 1Co 4:18 - Now some are puffed up

St. Paul saw, by a divine light, the thoughts which would arise in their hearts.

Wesley: 1Co 4:18 - As if I would not come

Because I send Timothy.

Wesley: 1Co 4:19 - I will know

He here shows his fatherly authority Not the big, empty speech of these vain boasters, but how much of the power of God attends them.

Wesley: 1Co 4:20 - For the kingdom of God

Real religion, does not consist in words, but in the power of God ruling the heart.

Wesley: 1Co 4:21 - With a rod

That is, with severity.

JFB: 1Co 4:17 - For this came

That ye may the better "be followers of me" (1Co 4:16), through his admonitions.

JFB: 1Co 4:17 - sent . . . Timotheus

(1Co 16:10; Act 19:21-22). "Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare 1Co 4:19). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [PALEY, Horæ Paulinæ].

JFB: 1Co 4:17 - son

That is, converted by me (compare 1Co 4:14-15; Act 14:6-7; with Act 16:1-2; 1Ti 1:2, 1Ti 1:18; 2Ti 1:2). Translate, "My son, beloved and faithful in the Lord."

JFB: 1Co 4:17 - bring you into remembrance

Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (2Ti 3:10), which they in some respects, though not altogether (1Co 11:2), had forgotten.

JFB: 1Co 4:17 - as I teach . . . in every church

An argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also (1Co 7:17).

JFB: 1Co 4:18 - some . . . as though I would not come

He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare 1Co 1:11; 1Co 5:2).

JFB: 1Co 4:19

ALFORD translates, "But come I will"; an emphatical negation of their supposition (1Co 4:18).

JFB: 1Co 4:19 - shortly

After Pentecost (1Co 16:8).

JFB: 1Co 4:19 - if the Lord will

A wise proviso (Jam 4:15). He does not seem to have been able to go as soon as he intended.

JFB: 1Co 4:19 - and will know

Take cognizance of.

JFB: 1Co 4:19 - but the power

I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.

JFB: 1Co 4:20 - kingdom of God is not in word

Translate, as in 1Co 4:19, to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the reign of the Gospel spiritually), in a church or in an individual (compare 1Co 2:1, 1Co 2:4; 1Th 1:5).

JFB: 1Co 4:21 - with a rod, or in love

The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness (Isa 11:4; 2Co 13:3)?

Clarke: 1Co 4:17 - For this cause

For this cause - That you imitate me, and know in what this consists

Clarke: 1Co 4:17 - I sent unto you Timotheus

I sent unto you Timotheus - The same person to whom he wrote the two epistles that are still extant under his name, and whom he calls here his beloved son, one of his most intimate disciples; and whom he had been the means of bringing to God through Christ

Clarke: 1Co 4:17 - My ways which be in Christ

My ways which be in Christ - This person will also inform you of the manner in which I regulate all the Churches; and show to you, that what I require of you is no other than what I require of all the Churches of Christ which I have formed, as I follow the same plan of discipline in every place. See the Introduction, Section 3.

Clarke: 1Co 4:18 - Some are puffed up

Some are puffed up - Some of your teachers act with great haughtiness, imagining themselves to be safe, because they suppose that I shall not revisit Corinth.

Clarke: 1Co 4:19 - But I will come to you shortly

But I will come to you shortly - God being my helper, I fully purpose to visit you; and then I shall put those proud men to the proof, not of their speech - eloquence, or pretensions to great knowledge and influence, but of their power - the authority they profess to have from God, and the evidences of that authority in the works they have performed. See the Introduction, Section 11.

Clarke: 1Co 4:20 - For the kingdom of God

For the kingdom of God - The religion of the Lord Jesus is not in word - in human eloquence, excellence of speech, or even in doctrines; but in power, εν δυναμει, in the mighty energy of the Holy Spirit; enlightening, quickening, converting, and sanctifying believers; and all his genuine apostles are enabled, on all necessary occasions, to demonstrate the truth of their calling by miracles; for this the original word often means.

Clarke: 1Co 4:21 - Shall I come unto you with a rod, or in love

Shall I come unto you with a rod, or in love - Here he alludes to the case of the teacher and father, mentioned in 1Co 4:15. Shall I come to you with the authority of a teacher, and use the rod of discipline? or shall I come in the tenderness of a father, and entreat you to do what I have authority to enforce? Among the Jews, those who did not amend, after being faithfully admonished, were whipped, either publicly or privately, in the synagogue. If on this they did not amend, they were liable to be stoned. We see, from the cases of Ananias and Sapphira, Elymas the sorcerer, Hymenaeus and Alexander, etc., that the apostles had sometimes the power to inflict the most awful punishments on transgressors. The Corinthians must have known this, and consequently have dreaded a visit from him in his apostolical authority. That there were many irregularities in this Church, which required both the presence and authority of the apostle, we shall see in the subsequent chapters

1.    In the preceding chapter we find the ministers of God compared to Stewards, of whom the strictest fidelity is required

(1.)    Fidelity to God, in publishing his truth with zeal, defending it with courage, and recommending it with prudence

(2.)    Fidelity to Christ, whose representatives they are, in honestly and fully recommending his grace and salvation on the ground of his passion and death, and preaching his maxims in all their force and purity

(3.)    Fidelity to the Church, in taking heed to keep up a godly discipline, admitting none into it but those who have abandoned their sins; and permitting none to continue in it that do not continue to adorn the doctrine of God their Savior

(4.)    Fidelity to their own Ministry, walking so as to bring no blame on the Gospel; avoiding the extremes of indolent tenderness on one hand, and austere severity on the other. Considering the flock, not as their flock, but the flock of Jesus Christ; watching, ruling, and feeding it according to the order of their Divine Master

2.    A minister of God should act with great caution: every man, properly speaking, is placed between the secret judgment of God and the public censure of men. He should do nothing rashly, that he may not justly incur the censure of men; and he should do nothing but in the loving fear of God, that he may not incur the censure of his Maker. The man who scarcely ever allows himself to be wrong, is one of whom it may be safely said, he is seldom right. It is possible for a man to mistake his own will for the will of God, and his own obstinacy for inflexible adherence to his duty. With such persons it is dangerous to have any commerce. Reader, pray to God to save thee from an inflated and self-sufficient mind

3.    Zeal for God’ s truth is essentially necessary for every minister; and prudence is not less so. They should be wisely tempered together, but this is not always the case. Zeal without prudence is like a flambeau in the hands of a blind man; it may enlighten and warm, but it play also destroy the spiritual building. Human prudence should be avoided as well as intemperate zeal; this kind of prudence consists in a man’ s being careful not to bring himself into trouble, and not to hazard his reputation, credit, interest, or fortune, in the performance of his duty. Evangelical wisdom consists in our suffering and losing all things, rather than be wanting in the discharge of our obligations

4.    From St. Paul’ s account of himself we find him often suffering the severest hardships in the prosecution of his duty. He had for his patrimony, hunger, thirst, nakedness, stripes, etc.; and wandered about testifying the Gospel of the grace of God, without even a cottage that he could claim as his own. Let those who dwell in their elegant houses, who profess to be apostolic in their order, and evangelic in their doctrines, think of this. In their state of affluence they should have extraordinary degrees of zeal, humility, meekness, and charity, to recommend them to our notice as apostolical men. If God, in the course of his providence, has saved them from an apostle’ s hardships, let them devote their lives to the service of that Church in which they have their emoluments; and labor incessantly to build it up on its most holy faith. Let them not be masters to govern with rigour and imperiousness; but tender fathers, who feel every member in the Church as their own child, and labor to feed the heavenly family with the mysteries of God, of which they are stewards

5.    And while the people require much of their spiritual pastors, these pastors have equal right to require much of their people. The obligation is not all on one side; those who watch for our souls have a right not only to their own support, but to our reverence and confidence. Those who despise their ecclesiastical rulers, will soon despise the Church of Christ itself, neglect its ordinances, lose sight of its doctrines, and at last neglect their own salvation.

Calvin: 1Co 4:17 - For this cause

17.For this cause The meaning is: “That you may know what my manner of life is, and whether I am worthy to be imitated, listen to what Timothy has to say, who will be prepared to be a faithful witness of these things. Now as there are two things that secure credit to a man’s testimony — a knowledge of the things which he relates, and fidelity — he lets them know that Timothy possesses both of these things. For in calling him his dearly beloved son, he intimates that he knew him intimately, and was acquainted with all his affairs; and farther, he speaks of him as faithful in the Lord He gives also two things in charge to Timothy — first, to recall to the recollection of the Corinthians those things which they should of themselves have had in remembrance, and in this he tacitly reproves them; and secondly, to testify to them, how uniform and steady his manner of teaching was in every place. Now it is probable that he had been assailed by the calumnies of the false apostles, as though he assumed more authority over the Corinthians than he did over others, or as though he conducted himself in a very different way in other places; for it is not without good reason that he wishes this to be testified to them. It is then the part of a prudent minister so to regulate his procedure, and to observe such a method of instruction, that no such objection may be brought against him, but he shall be prepared to answer on the same ground as Paul does.

Calvin: 1Co 4:18 - As though I would not come to you

18.As though I would not come to you This is the custom of the false apostles — to take advantage of the absence of the good, that they may triumph and vaunt without any hindrance. Paul, accordingly, with the view of reproving their ill-regulated conscience, and repressing their insolence, tells them, that they cannot endure his presence. It happens sometimes, it is true, that wicked men, on finding opportunity of insulting, rise up openly with an iron front against the servants of Christ, but never do they come forward ingenuously to an equal combat, ²⁶³ but on the contrary, by sinister artifices they discover their want of confidence.

Calvin: 1Co 4:19 - But I will come shortly // And I will know not the speech

19.But I will come shortly “They are in a mistake,” says he, “in raising their crests during my absence, as though this were to be of long duration, for they shall in a short time perceive how vain their confidence has been.” He has it not, however, so much in view to terrify them, as though he would on his arrival thunder forth against them, but rather presses and bears down upon their consciences, for, however they might disguise it, they were aware that he was furnished with divine influence.

The clause, if the Lord will, intimates, that we ought not to promise anything to others as to the future, or to determine with ourselves, without adding this limitation in so far as the Lord will permit Hence James with good reason derides the rashness of mankind (Jas 4:15) in planning what they are to do ten years afterwards, while they have not security for living even a single hour. We are not, it is true, bound by a constant necessity to the use of such forms of expression, but it is the better way to accustom ourselves carefully to them, that we may exercise our minds from time to time in this consideration — that all our plans must be in subjection to the will of God.

And I will know not the speech By speech you must understand that prating in which the false apostles delighted themselves, for they excelled in a kind of dexterity and gracefulness of speech, while they were destitute of the zeal and efficacy of the Spirit. By the term power, he means that spiritual efficacy, with which those are endowed who dispense the word of the Lord with earnestness. ²⁶⁴ The meaning, therefore, is: “I shall see whether they have so much occasion for being puffed up; and I shall not judge of them by their mere outward talkativeness, in which they place the sum-total ²⁶⁵ of their glory, and on the ground of which they claim for themselves every honor. If they wish to have any honor from me, they must bring forward that power which distinguishes the true servants of Christ from the merely pretended: otherwise I shall despise them, with all their show. It is to no purpose, therefore, that they confide in their eloquence, for I shall reckon it nothing better than smoke.”

Calvin: 1Co 4:20 - For the kingdom of God is not in word

20.For the kingdom of God is not in word As the Lord governs the Church by his word, as with a scepter, the administration of the gospel is often called the kingdom of God Here, then, we are to understand by the kingdom of God whatever tends in this direction, and is appointed for this purpose — that God may reign among us. He says that this kingdom does not consist in word, for how small an affair is it for any one to have skill to prate eloquently, while he has nothing but empty tinkling. ²⁶⁶ Let us know, then, a mere outward gracefulness and dexterity in teaching is like a body that is elegant and of a beautiful color, while the power of which Paul here speaks is like the soul. We have already seen that the preaching of the gospel is of such a nature, that it is inwardly replete with a kind of solid majesty. This majesty shows itself, when a minister strives by means of power rather than of speech — that is, when he does not place confidence in his own intellect, or eloquence, but, furnished with spiritual armor, consisting of zeal for maintaining the Lord’s honor — eagerness for the raising up of Christ’s kingdom — a desire to edify — the fear of the Lord — an invincible constancy — purity of conscience, and other necessary endowments, he applies himself diligently to the Lord’s work. Without this, preaching is dead, and has no strength, with whatever beauty it may be adorned. Hence in his second epistle, he says, that in Christ nothing avails but a new creature (2Co 5:17) — a statement which is to the same purpose. For he would have us not rest in outward masks, but depend solely on the internal power of the Holy Spirit.

But while in these words he represses the ambition of the false apostles, he at the same time reproves the Corinthians for their perverted judgment, in measuring the servants of Christ by what holds the lowest place among their excellences. Here we have a remarkable statement, and one that is not less applicable to us than to them. As to our gospel, of which we are proud, ²⁶⁷ where is it in most persons except in the tongue? Where is newness of life? Where is spiritual efficacy? Nor is it so among the people merely. ²⁶⁸ On the contrary, how many there are, who, while endeavoring to procure favor and applause from the gospel, as though it were some profane science, aim at nothing else than to speak with elegance and refinement! I do not approve of restricting the term power to miracles, for from the contrast we may readily gather that it has a more extensive import.

Calvin: 1Co 4:21 - What will ye

21.What will ye ? The person who divided the Epistles into chapters ought to have made this the beginning of the fifth chapter. For having hitherto reproved the foolish pride of the Corinthians, their vain confidence, and their judgment as perverted and corrupted by ambition, he now makes mention of the vices with which they were infected, and on account of which they ought to be ashamed — “You are puffed up, as though everything were on the best possible footing among you, but it were better if you did with shame and sighing acknowledge the unhappiness of your condition, for if you persist, I shall be under the necessity of laying aside mildness, and exercising towards you a paternal severity.” There is, however, still more of emphasis in this threatening in which he gives them liberty to choose, for he declares that it does not depend upon himself whether he shall show himself agreeable and mild, but that it is their own fault that he is necessitated to use severity. “It is for you,” says he, “to choose in what temper you would have me. As for me, I am prepared to be mild, but if you go on as you have done hitherto, I shall be under the necessity of taking up the rod.” He thus takes higher ground, after having laid claim to fatherly authority over them, for it would have been absurd to set out with this threatening, without first opening up the way by what he said, and preparing them for entertaining fears.

By the term rod, he means that severity with which a pastor ought to correct his people’s faults. He places in contrast with this, love, and the spirit of meekness — not, as though the father hated the sons whom he chastises, for on the contrary the chastisement proceeds from love, but because by sadness of countenance and harshness of words, he appears as though he were angry with his son. To express myself more plainly — in one word, a father always, whatever kind of look he may put on, regards his son with affection, but that affection he manifests when he teaches him pleasantly and lovingly; but when, on the other hand, being displeased with his faults, he chastises him in rather sharp terms, or even with the rod, he puts on the appearance of a person in a passion. As then love does not appear when severity of discipline is exercised, it is not without good reason, that Paul here conjoins love with a spirit of meekness There are some that understand the term rod to mean excommunication — but, for my part, though I grant them that excommunication is a part of that severity with which Paul threatens the Corinthians, I at the same time extend it farther, so as to include all reproofs that are of a harsher kind.

Observe here what system a good pastor ought to observe; for he ought of his own accord to be inclined to mildness, with the view of drawing to Christ, rather than driving. This mildness, so far as in him lies, he ought to maintain, and never have recourse to bitterness, unless he be compelled to do so. On the other hand, he must not spare the rod, (Pro 13:24,) when there is need for it, for while those that are teachable and agreeable should be dealt with mildly, sharpness requires to be used in dealing with the refractory and contumacious. We see, too, that the Word of God does not contain mere doctrine, but contains an intermixture of bitter reproofs, so as to supply pastors with a rod For it often happens, through the obstinacy of the people, that those pastors who are naturally the mildest ²⁶⁹ are constrained to put on, as it were, the countenance of another, and act with rigor and severity.

TSK: 1Co 4:17 - I sent // who is // faithful // my ways // in

I sent : 1Co 16:10; Act 19:21, Act 19:22; Phi 2:19; 1Th 3:2, 1Th 3:3

who is : 1Co 4:15; 1Ti 1:2; 2Ti 1:2

faithful : 1Co 4:2, 1Co 7:25; Num 12:7; Pro 13:17; Mat 24:45, Mat 25:21, Mat 25:23; Eph 6:21; Col 1:7, Col 4:9; 2Ti 2:2; Rev 2:10,Rev 2:13

my ways : 1Co 7:17, 1Co 11:2, 1Co 11:16, 1Co 16:1; 2Ti 3:10

in : 1Co 14:33

TSK: 1Co 4:18

1Co 4:6-8, 1Co 5:2

TSK: 1Co 4:19 - I // if // not // but

I : 1Co 14:5; Act 19:21; 2Co 1:15, 2Co 1:17, 2Co 1:23, 2Co 2:1, 2Co 2:2

if : Act 18:21; Rom 15:32; Heb 6:3; Jam 4:15

not : 1Co 4:18; 2Co 13:1-4

but : 1Co 2:6

TSK: 1Co 4:20

1Co 1:24, 1Co 2:4; Rom 1:16, Rom 14:17, Rom 15:19; 2Co 10:4, 2Co 10:5; 1Th 1:5

TSK: 1Co 4:21 - shall // and

shall : 1Co 5:5; 2Co 10:2, 2Co 10:6, 2Co 10:8, 2Co 12:20,2Co 12:21, 2Co 13:2, 2Co 3:10

and : 2Co 10:1; 1Th 2:7; Jam 3:17

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Co 4:17 - Faithful in the Lord // Who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church

This Timothy Paul found at Lystra, Act 16:1 . His father was a Greek, his mother a Jewess, therefore Paul circumcised him; her name was Eunice, the daughter of Lois, 2Ti 1:5 . Paul took him along with him in his travels. He was ordained by the imposition of the hands of the presbytery, 1Ti 4:14 2Ti 1:6 . Paul calls him his beloved son, either because he was his spiritual son, or because he was by him instructed in the gospel: he calls him his own son in the faith, 1Ti 1:2 .

Faithful in the Lord because he was faithful in the work of the Lord, in the business of the ministry.

Who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church he (saith the apostle) shall bring to your remembrance my ways in the Lord, he shall acquaint you with both what doctrine I have preached and what course of life I have lived; how I have preached to every church, what rules I have given for the ordering of every church, and how I have walked before and toward them.

Poole: 1Co 4:18 - would not come unto you

I hear that some of your teachers, and some of your members, are so conceited of themselves, that they would persuade you that I durst not see their faces, or come to discourse with them face to face, and therefore

would not come unto you

Poole: 1Co 4:19 - But I will come to you shortly // And will know, not the speech of them which are puffed up, but the power

But I will come to you shortly: Paul intended in his journey to Rome to pass through Macedonia and Achaia, but he knew that God could hinder him, and therefore he adds, if the Lord will: neither did Paul go to them so soon as he intended, but had time before he went to write another Epistle, as we shall afterwards find. All Christians are bound, when they promise or resolve upon any journeys, to understand, if God will, and to have in their thoughts the power of God to hinder them, and to speak with submission to his pleasure, who counteth their steps and telleth their wanderings, and ordereth their steps; though they be not strictly bound at all times to use this form of speech.

And will know, not the speech of them which are puffed up, but the power: and when I come, then I shall understand these teachers of yours, who so vilify me; I shall not regard so much their fine words and philosophical reasonings, as what there is of spiritual life and power in them; either in their doctrine or life, how conducive it is to the ends of the gospel, and how consonant to the truth of the gospel, what good they do amongst you, what manner of lives they live: these are the things that my eyes shall be upon, and which I shall regard.

Poole: 1Co 4:20 - The kingdom of God

The kingdom of God in the church, or the kingdom of God in the particular soul. God hath not sent his ministers to subdue souls to himself by fine, florid words and phrases, but by a lively preaching the gospel, while his power attends their plain preaching; and the power and efficacy of the preachers’ doctrine appeareth in their holy life and conversation, so as their people cannot say to them: Physician, heal thyself, as to those spiritual diseases which thou wouldst cure us of. So the kingdom of God in particular souls doth not appear in words, but in the power which the word of God hath upon men’ s hearts, in subduing their lusts and corruptions, and bringing their hearts into a subjection to his will.

Poole: 1Co 4:21

Which will ye rather choose? That I should come unto you as a father cometh to his child under some guilt for which he must punish and correct him, or as a father cometh to his child that hath done nothing provoking his displeasure, in love, and meekly? I am not willing to come to you to correct and punish any of you by ecclesiastical censures, which are a rod which Christ hath intrusted to me; I had rather come in love and meekness, that we might mutually rejoice in each other’ s society.

Haydock: 1Co 4:14-17 - I write not // I admonish you as my dearest children

I write not. St. Paul here insinuates to the Corinthians, that they ought to blush with shame for neglecting the apostles, who had suffered so many hardships for them, to follow after teachers void of honour, and to glory in being called the disciples of such men. (Estius) ---

I admonish you as my dearest children, of what is for your good, and I may take this liberty, as being your spiritual father in Christ, by whom you were first made Christians. Be ye followers of me, as I also am of Christ: follow the doctrine of Christ, which I follow, and taught you. Timothy, my beloved son in the Lord, whom I send to you, will put you in mind of what I teach, and of what I practise. (Witham)

Haydock: 1Co 4:18 - Some // But I will come // What will you

Some of those new doctors and preachers are so puffed up, that they pretend I dare not come to you any more, nor defend myself: he may also mean the man that lived in incest, his companions and his flatterers. ---

But I will come to you shortly, and then I shall use my authority in taking notice of their vain talk, they shall find and experience that power, which God hath given me by the gifts of the Holy Ghost, and of working miracles. (Witham) ---

But I will come. The good effect which this letter produced amongst the Corinthians retarded his intended journey, so that he did not go to Corinth till one or two years after this letter was written. He wrote his second epistle to the same before he paid them a visit, to apply a soothing remedy to their minds and hearts, sorely afflicted with his charitably severe corrections contained in this his first epistle. (Haydock) ---

What will you; or what disposition shall I find in you? let it not be necessary for me to use the chastising rod of excommunications, and other spiritual arms, but be so reformed before I come, that I may come to you in the spirit of mildness, as I wish to do. (Witham)

Gill: 1Co 4:17 - For this cause have I sent unto you Timotheus // who is my beloved son // And faithful in the Lord // who shall bring you into remembrance of my ways // which be in Christ // as I teach everywhere

For this cause have I sent unto you Timotheus,.... This is an instance of his care of them, concern for them and respect unto them; that he not only writes unto them, giving his best advice and counsel, promising to come unto them; but in the mean while sends Timothy to them, whose character is here given as one dear to him, and in all things trusty and faithful:

who is my beloved son; so, in his epistles to him, he often styles him his son, his own son in the faith, his dearly beloved son; not that he was the instrument of his conversion, for he was a disciple of Christ before the apostle was acquainted with him; see Act 16:1 but either because of his age, he being younger than he; or because of his great affection for him; and chiefly because, as a son with a father, he served him in the Gospel, Phi 2:22 and since he was so familiar with him, and so much loved by him, it might reasonably be thought he full well knew his ways and methods of doctrine and practice.

And faithful in the Lord; a faithful steward of the mysteries of grace; faithful in the Gospel of Christ, and to the souls of men; a faithful minister of the Lord's; one who had been tried, proved, and found faithful, and therefore might be trusted to, and depended upon:

who shall bring you into remembrance of my ways; his way of preaching, and the doctrines he taught; and what should be the manner of life and conversation agreeably thereunto, and to his own; and all those rules and orders he gave for the discipline and management of the affairs of churches; all which he had formerly delivered to them, though they, through length of time, and the ministry of the false teachers among them, had greatly forgotten them: wherefore Timothy is sent, not to teach them new ways, nor, indeed, to teach at all, whose youth they might be tempted to despise; but only to put them in mind of what the apostle had formerly taught them: and which are recommended by their being such ways,

which be in Christ; the doctrines he had preached among them, the sum and substance of them were Christ, and him crucified; the ordinances he had delivered to them were what he had received from Christ; and all the rules and methods he had proposed to them for the regulation of their conduct, and the management of their ecclesiastical affairs, were such as were agreeably to the mind of Christ, and tended to his glory; he took no step, nor proposed any to be taken, but in Christ, and for the good of his interest: and he adds,

as I teach everywhere, in every church; the faith he delivered everywhere was one and the same; the Son of God, preached by him, was not yea and nay; the trumpet he blew always gave a certain sound; the rules prescribed by him, and orders he laid down, for the conduct of life, and government of churches, were exactly alike in all places; he taught no doctrines at Corinth, nor enjoined the observance of any rule, but what all other churches were taught and directed to; his plan of doctrine and discipline was the same everywhere.

Gill: 1Co 4:18 - Now some are puffed up // as though I would not come to you

Now some are puffed up,.... Some with their gifts, learning, and eloquence, and with the high station they were in, in the church; believing they should continue therein undisturbed, thinking them selves safe and secure through the absence of the apostle, and which they flattered themselves would always be the case:

as though I would not come to you; and others that were for Apollos and Cephas against Paul, were puffed up against their fellow members on the same account; hoping they should never see him more, to put them in any other situation than what they were in, by demolishing their factions and parties; and others, as the incestuous person, and those that took encouragement to sin by his example, were also puffed up upon this score, and mourned not over, nor repented of their iniquities, but remained secure and hardened; believing the apostle would never more come among them, to call them to an account for their malpractices.

Gill: 1Co 4:19 - But I will come to you shortly // if the Lord will // and will know not the speech of them that are puffed up, but the power

But I will come to you shortly,.... This he said as threatening them, but not by way of prophecy; for it is not certain that he ever did come to them after this; but by way of promise, as it was then the real intention, inclination, and resolution of his mind, though with this condition,

if the Lord will; which is rightly put, and what the apostle had a continual regard unto, in all things he was concerned; see Rom 1:10 and though it is not absolutely necessary that this should be expressed by us always in so many words; though should it, as the sentence is short and full, there would be no impropriety in it; yet this should always be the sense of our minds and conduct in all the affairs of life; see Jam 4:13

and will know not the speech of them that are puffed up, but the power; meaning chiefly the false teachers; and that his concern would be, not so much to observe their masterly language, the eloquence of their speech, the quaintness of their expressions, the cadency of their words, how nicely they were put together, and how fitly pronounced; but what life there was in their ministry, what power went forth with their words, and how effectual their preaching was to the, conversion of sinners, and the edifying of the church of God.

Gill: 1Co 4:20 - For the kingdom of God // but in power

For the kingdom of God,.... By "the kingdom of God" is not meant the kingdom of heaven, or the ultimate glory and happiness of the saints; though that is a kingdom prepared by God, which he gives to his children, calls them to by his grace, and will give them an abundant entrance into, when time shall be no more with them; and though that is not attained to "in", or "by word", by mere talk and profession; not everyone that says Lord, Lord, shall enter into it; or that professes the name of Christ, and prophesies in it; but "in" or "by power"; through the power of God, beginning, carrying on, and finishing a work of grace upon the soul, and keeping it, through faith, unto salvation: nor the kingdom of grace, or that internal principle of grace in the soul, which reigns, and by which Christ reigns there, and by which the saints appear to be kings as well as priests unto God: though this also does not lie "in word", in a profession of faith, in talking about love, and in making pretensions to the knowledge of divine things; nor merely in deeds, and outward actions, in bodily exercise, in a form of godliness, and a round of religion, and a show of righteousness;

but in power: in internal powerful godliness; for true godliness is a powerful thing; faith is powerful, and so is love; and so is prayer, and preaching; and so is all religion, internal and external, where there is the life and truth of grace, and that in exercise. But I rather think the Gospel is here meant, often in Scripture called the kingdom of God, and the doctrines of it, the mysteries of the kingdom; because it is a message from the King of kings; the means of setting up the kingdom or grace in the heart; its subjects are things concerning the kingdom of God; it is what has brought life and immortality, or an immortal life to light; and gives the best account of the invisible glories of the heavenly state, and points out the saints' meetness for it, and title to it; declaring that except a man is born again, and has a better righteousness than his own, even that of Christ's, he shall neither see nor enter into the kingdom of heaven. Now the Gospel is not in "word"; though it lies in the word of God, the Scriptures of truth: and treats of the essential word of God, the Lord Jesus Christ; and cannot be preached without words, even the words of men; yet is not to be preached with wisdom of words, with enticing words of man's wisdom, or in the words which man's wisdom teacheth; nor does the efficacy of it lie in, or depend upon the words of the preacher, or on mere moral persuasion: for whenever it is effectual, it comes not "in word only, but also in power"; 1Th 1:5 and by "power" is meant, not a power of working miracles the first preachers of the Gospel had, and by which it was greatly confirmed; nor a godly life and conversation which that enforced upon, and engaged both ministers and people to; but the powerful efficacy of the Spirit, attending the preaching of the Gospel to the quickening of dead sinners, the enlightening of blind eyes, and unstopping of deaf ears; the softening of hard hearts, the delivering of persons from the slavery of sin and Satan, the transforming and renewing of them both inwardly and outwardly; and to the comforting, enlivening, strengthening, and establishing of the saints; all which can never be ascribed to the persuasive language of men, but to the power of God; and which is the more apparent when it is observed what mean and despicable instruments in the eyes of men are made use of: what the doctrines are that are preached, not being of man, nor agreeably to his carnal reason, but esteemed foolishness by him; and the manner in which they are propagated, not in a carnal way, by outward force, but by the foolishness of preaching: and the opposition made to it both by the enmity of man's heart unto it, by the men of the world, and by Satan and his principalities and powers.

Gill: 1Co 4:21 - What will ye // shall I come unto you with a rod // or in love, and in the spirit of meekness

What will ye?.... Or "how will ye, that I should come unto you?" as the Arabic and Ethiopic versions read it: since the apostle had determined upon his coming to them: and had made mention of it, he puts it to them, in what manner they themselves would choose he should come unto them;

shall I come unto you with a rod; either as a schoolmaster, as were their false teachers, with a "ferula"; or as a father with a rod of correction and chastisement, assuming his paternal authority, putting on severe looks, and using roughness; or rather as an apostle with the apostolical rod; by which is meant not excommunication, which is what belongs to a whole community, and not any single person; but a power of inflicting punishment on the bodies of delinquents, by smiting with diseases, and even with death itself; for as the prophets of the Old Testament had a power from God of inflicting diseases and death upon offenders; so had the apostles of the New, as appears from the instances of Ananias, and Sapphira, and Elymas the sorcerer:

or in love, and in the spirit of meekness? with the affection of a father, with a pleasant countenance, and a meek spirit; in opposition to that roughness and sharpness, he had an authority, as an apostle of Christ, to use in proper cases; and therefore as the latter would be most eligible by them, his suggestion is, that they would behave accordingly, that there might be no occasion to come to them in the former manner, which was not desirable by him, There seems to be an allusion to a practice among the Jews, in the punishing of a drunkard or gluttonous person; the rule for which was this ^w,

"they first correct him בדברים או בשבט "with words", or "with a rod", as it is written, Deu 21:18 and have chastened him; but if he adds and repeats (i.e. goes on in his sin), then they stone him.''

Or rather the allusion is to the judges in the sanhedrim, one of the instruments or ensigns of whose office was "a rod or staff" to smite with; it is said ^x of R. Hona, when he went to the sanhedrim, he used to say, bring me the instruments of the Tabernae (the place where the sanhedrim sat); what are they? "the staff" (in Cocceius's edition it is חוטרי, "the rods", and the sandals, the trumpets, and the thongs); the gloss is, "the thong" for scourging, "the staff" (or rods) for beating the rebellious until they return, the "trumpets" for excommunication, and the "sandals" for plucking off the shoe; things in which the judges of the court were concerned, and here the apostle proposes to come as judge; see 1Co 5:3.