返回Chapter 4
Chapter 4
Chapter Four
1 Cor. 4:1. So let everyone regard us as servants of Christ and stewards of the mysteries of God.
We who are teachers are nothing other than servants; why then do you, having forsaken the Master, call yourselves by the names of us, the servants? By calling the apostles and teachers stewards of the mysteries, he showed that the teaching should not be imparted to everyone indiscriminately, but to the one, then, and in the way to whom, when, and how it ought to be. Mysteries, as mysteries, should not be disclosed to everyone; this is not characteristic of a prudent steward.
1 Cor. 4:2. Moreover, it is required of stewards that each one be found faithful.
That is, it is required that the steward not appropriate for himself what belongs to the master, not dispose of anything as a master, but manage everything as another's, as the master's property; not call what belongs to the master his own, but on the contrary, regard his own as belonging to the master.
1 Cor. 4:3. For me it matters very little how you judge me or how other people judge.
The Corinthians suffered from the following ailment. Those who had divided among themselves over teachers, acting as judges, mocked and rejected pious men for their lack of learning; on the contrary, they received vicious men for their eloquence, rashly pronouncing the following verdicts: such a one is better than such a one, this one is inferior to him, that one is superior to this one, and this one to that one. So then, when Paul said that what is required of stewards is "that each one be found faithful," and by this seemingly gave them occasion to judge the life of each of them, from which even greater disorders would have arisen, then, to prevent this evil, he restrains the Corinthians from judging and says: "it is a very small thing to me." As if he says: to be subject to your judgment I consider a dishonor for myself. Then, so as not to offend them or show contempt for them, he added: "or as other men judge." Let no one, however, accuse Paul of recklessness; for he says this not about himself properly (no one was judging him), but so that they would not judge others, he takes upon himself their person and thereby accomplishes what is needed.
1 Cor. 4:4. I do not even judge myself. For although I know nothing against myself, yet I am not justified by this; but He who judges me is the Lord.
Do not think, he says, that I reject your judgment out of contempt for you or for everyone else. I consider even myself incapable of such precise investigation. I know of no sin in myself, because I cannot judge truly and precisely; "but I am not thereby justified," that is, I am not free from sin; perhaps I have sinned in something, but I myself do not know it. The Lord alone can judge precisely and infallibly. Conclude from this how exact and thorough the future judgment will be.
1 Cor. 4:5. Therefore judge nothing before the time, until the Lord comes.
Do you see that Paul, in forbidding the Corinthians to judge others, is not defending himself? He always transfers to his own person what concerns others, and in his own person teaches that which he intends to teach.
1 Cor. 4:5. Who will both bring to light the things hidden in darkness and reveal the intentions of the hearts.
Now, he says, evil deeds are hidden (these are meant by the expression "hidden in darkness"), and an impious and corrupt person often appears virtuous. But then God will reveal everything, exposing even the intentions of the heart. One person, for example, here extols someone with praises — a good deed, but his intention may be bad — perhaps he praises not with a good purpose. Another, on the contrary, here reproves someone, but not in order to correct him, rather in order to expose the weaknesses of his neighbor. But all such intentions of the heart will then be revealed.
1 Cor. 4:5. And then each one will have praise from God.
It would have been proper to say: either punishment or praise; but the apostle turned the speech toward the better side.
1 Cor. 4:6. And these things, brethren, I have applied to myself and Apollos for your sakes, that you might learn from us not to think beyond what is written.
"These things," that is, what was said above about quarrels, and what follows after — about judging others. I, he says, applied to myself and Apollos, so that you might learn from us not to think beyond what is written. And Scripture teaches us not to be puffed up, when it says: "whoever wants to be first, let him be last of all" (Mark 9:35); also: "whoever humbles himself will be exalted" (Matt. 23:12); there are very many other similar instructions in it as well. And about not judging others, it is said thus: "judge not, that you be not judged" (Matt. 7:1).
1 Cor. 4:6. And that you might not be puffed up one against another.
He says this to the people, varying his instruction and directing his speech sometimes to the disciples and sometimes to the teachers and leaders, as he also does now. For the Corinthians boasted against one another about their teachers, namely: the disciple of one teacher exalted himself over the disciple of another, because he preferred his own teacher to the other. And he rightly called such behavior puffing up (φυσίωσιν — a swelling), as if a lump and a swelling, taking the comparison from a body bloated with corrupt humors or air.
1 Cor. 4:7. For who makes you differ? And what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?
Again he directs his speech at the teachers and says: who distinguished you and deemed you worthy of praise? A man? But human judgment is deceptive. Even if you do have something worthy of praise, it does not belong to you, but to the one who gave it, and you received it, not accomplished it yourself. If you received it, then why do you boast as though you did not receive it, but acquired it through your own labors? He who received should not boast of what he received, for it belongs to another.
1 Cor. 4:8. You are already full, you have already become rich.
Words inspired by indignation. So quickly, he says, you have acquired everything! You have need of nothing! You are already satiated; in a short time you have attained perfection and received all the wealth of knowledge and gifts! Perfection is attained in the age to come, but you, it would seem, already possess it. Indeed, your vainglory shows as though you have ascended to the very summit of perfection. By these words he expresses that they are very far from perfect when they conduct themselves in such a manner.
1 Cor. 4:8. You have begun to reign without us.
And he says this in the same disposition of spirit, showing their shamelessness as if to say: having been deemed worthy of such gifts, you do not want to allow us, who labored for your benefit, to share in them.
1 Cor. 4:8. Oh, if only you truly were reigning, so that we also might reign with you!
Oh, if only, he says, you reigned, that is, attained perfection! Then, lest the statement seem like mockery, he adds: "that we also might reign with you," that is, receive those very same blessings. For your glory is mine, because for every teacher the perfection of his disciples is something greatly desired.
1 Cor. 4:9. For I think that God has exhibited us, the last apostles, as men condemned to death.
Words characteristic of a man who is grieving, or rather, of one who wishes to put others to shame. As I see, he says, from your conduct, God has appointed us alone, the apostles, to be last of all and "sentenced to death," that is, condemned, ready for death. Indeed, from the fact that you have already begun to reign, I can conclude that we have been appointed to be last and as if condemned — we the apostles, that is, those who have endured so many sufferings for Christ.
1 Cor. 4:9. For we have become a spectacle to the world, to Angels and to men.
We suffer not in some corner, but throughout the whole earth. And not only men watch us, for our deeds are not insignificant, but angels as well, because our struggles are so great that they are worthy even of angelic contemplation; for we wrestle not only against men, but also against the powers of evil angels.
1 Cor. 4:10. We are fools for Christ's sake, but you are wise in Christ.
And he says this again in order to shame them: While the apostles were beaten and despised for Christ, the Corinthians were respected and honored as wise and boasted as if all this were in Christ. Therefore he says: how is it possible for such opposites to coexist in people with the same way of thinking? No. It must be admitted that either our way of thinking is not in Christ, or yours; but to think not in Christ is unworthy of the apostles of Christ: therefore, you are mistaken.
1 Cor. 4:10. We are weak, but you are strong; you are in glory, but we are in dishonor.
That is, we are driven out, persecuted, while you enjoy safety (by weakness he everywhere means temptations). Again, you are glorious and noble, while we are in dishonor. All this he says out of strong indignation. The meaning is this: how is it possible that we suffer affliction while you enjoy safety and lead a happy life? So then, it is evident that you are not in a good condition; on the contrary, your present conduct is dishonorable and unworthy of apostles, and therefore you ought not to boast of it.
1 Cor. 4:11. Even unto this present hour we endure hunger and thirst, and nakedness.
What, he says, is the point of recalling the past? Look at what is now — at how you are drowning in pleasures, while we are quite the opposite.
1 Cor. 4:11. And beatings.
That is, we are beaten. He says this against the arrogant.
1 Cor. 4:11. And we wander.
That is, they persecute us; we flee. This is against the rich.
1 Cor. 4:12. And we labor, working with our own hands.
This puts to shame those who dare to preach for profit and gain.
1 Cor. 4:12-13. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat.
And, – what is most important of all, he says, – we do not even consider ourselves unfortunate amid such calamities. And how is this evident? From the fact that we repay those who afflict us with the opposite. For those who revile us, we bless, and those who inflict upon us even harsher injuries (this is the meaning of "defaming," that is, the most severe injury) we "entreat" (παρακαλοΰμεν), that is, in return for defamation we repay them with words gentle and kind (this is the meaning of "entreating," that is, speech that is gentle). For such conduct, Christians are considered mad!
1 Cor. 4:13. We are as the refuse of the world, as the offscouring (περίφημα) trampled by all, unto this day.
What is "offscouring"? Everything that is swept away or wiped off as worthless. Thus, if someone wipes away something filthy with a sponge, they call it offscouring. This also means "dust, trampled by all"; for to trample (περιφάν) is the same as to wipe around with a sponge. So the apostle says: we are worthy of being rejected and regarded as offscouring not only by you, but by the whole world and all people, and not just for a time, but even unto this day. Note what a Christian ought to be like; note that he is obligated to strive until the very end.
1 Cor. 4:14. I write not these things to shame you, but I admonish you as my beloved children.
I do not write this to shame you, he says, and not with an evil and hateful intention do I say this; but "as beloved children" (I admonish you), and not simply children, but "beloved." Forgive me, then, if I have said anything offensive, for this comes from love. And he did not say: I reproach, but "I admonish." Who would not endure a father's admonition?
1 Cor. 4:15. For though you have ten thousand instructors in Christ, yet you have not many fathers.
Well then, you will say, do others not love you? They do, he says, but not as I do. For they are tutors, but I am a father. So with children, although there is one father, while there may be many tutors, yet the affection of all of them together toward the children is far less in comparison with the love of one alone, that is, the father: so it is likewise between us. Note, incidentally, that he added the words "in Christ" to the tutors; this was so as not to strike them down entirely. However, although he attributed to them (the tutors) the more difficult task (for such is the duty of a tutor), he reserved the superiority of love for himself.
1 Cor. 4:15. I begot you in Christ Jesus through the Gospel.
Explaining in what way he is a father to them, he says: with the assistance of Christ "I begot you through the gospel," that is, I do not attribute this work to myself, as many among you do, but to Christ. He did not say, I taught, but: I begot, showing by the reference to nature his love for them and that they are his closest disciples, as he expresses this thought throughout the entire epistle.
1 Cor. 4:16. Therefore I beseech you: imitate me, as I imitate Christ.
Be imitators of me in all things, he says; be not puffed up by either wisdom or wealth, and do not be hostile toward the brethren, but place both wisdom and wealth in love for Christ and for the brethren. Notice the goodness of heart: he entreats, and does not command. And to offer oneself as a model for imitation — this is a sign of great boldness.
1 Cor. 4:17. For this reason I have sent Timothy to you, my beloved and faithful son in the Lord.
Therefore, he says, because I care for you as children, I sent Timothy to you. I myself wanted to come and restore peace among you, but since I cannot accomplish this, I sent him, "my beloved son." He said this in order to show how much he loves them, since he resolved to be separated from Timothy for their sake, and at the same time to inspire in them respect for Timothy. "Faithful in the Lord," that is, not in worldly affairs, but in matters of the faith of Christ; therefore also in what concerns you, he will serve faithfully.
1 Cor. 4:17. Who will remind you of my ways in Christ, as I teach everywhere in every church.
He did not say "will teach," lest they be offended (for Timothy was young), but "will remind" — what you already knew before, he will renew in your memory. By "ways" he means the regulations, rules, customs, and divine laws connected with the preaching. He will remind you how I conduct myself, namely: I do not puff myself up, as you do; I do not introduce quarrels and divisions. "In Christ," that is, there is nothing human in these ways, but everything is in Christ, or is accomplished with the help of Christ. Timothy will also tell you how I teach in every Church; for I have told you nothing new — on the contrary, I teach the same things to all. Be ashamed, then, that you alone of all the Churches have deviated from my ways.
1 Cor. 4:18. As though I were not coming to you, some among you have become puffed up.
Having said, "I sent Timothy to you," in order to prevent them from becoming more careless because of this, he adds: although I myself am not coming now, and my absence has given some occasion for pride, for this very reason I will come later. He shows the childishness of their thinking; for it is characteristic only of children to behave disorderly when the teacher is not with them. Who then are these puffed up ones? The associates of the fornicator, who was both wise and rich, and simply — all those who exalted themselves in wisdom and wealth. These are the ones who were puffed up, as though Paul did not exist to reprove them.
1 Cor. 4:19. But I will come to you soon, if the Lord wills.
By these words he humbles the proud and rouses them to sobriety. And he well added: "if the Lord wills," for all things happen according to His command.
1 Cor. 4:19-20. And I will test not the words of those who are puffed up, but their power, for the Kingdom of God is not in word, but in power.
The Corinthians, relying on eloquence, despised Paul as an unlearned man; therefore he says: I will look not at your eloquence, for it is not what is needed, but at the "power" manifested in signs. For the Kingdom of God was preached and established not by grandeur of speech, but by signs performed through the power of the Holy Spirit.
1 Cor. 4:21. What do you want? Shall I come to you with a rod, or with love and a spirit of gentleness?
He calls "rod" punishment. So, he says: it depends on you whether I come to you with the one or the other. If you remain careless, I will come and punish you, as Elymas (Acts 13:8–11). But if you sober up, I will treat you with a spirit of gentleness. There is in him also a spirit of severity and punishment, but he names it from its better side, just as God too is called gracious and merciful, and not punishing, although He is in fact also such.
1 Cor. 4:1. So let everyone regard us as servants of Christ and stewards of the mysteries of God.
We who are teachers are nothing other than servants; why then do you, having forsaken the Master, call yourselves by the names of us, the servants? By calling the apostles and teachers stewards of the mysteries, he showed that the teaching should not be imparted to everyone indiscriminately, but to the one, then, and in the way to whom, when, and how it ought to be. Mysteries, as mysteries, should not be disclosed to everyone; this is not characteristic of a prudent steward.
1 Cor. 4:2. Moreover, it is required of stewards that each one be found faithful.
That is, it is required that the steward not appropriate for himself what belongs to the master, not dispose of anything as a master, but manage everything as another's, as the master's property; not call what belongs to the master his own, but on the contrary, regard his own as belonging to the master.
1 Cor. 4:3. For me it matters very little how you judge me or how other people judge.
The Corinthians suffered from the following ailment. Those who had divided among themselves over teachers, acting as judges, mocked and rejected pious men for their lack of learning; on the contrary, they received vicious men for their eloquence, rashly pronouncing the following verdicts: such a one is better than such a one, this one is inferior to him, that one is superior to this one, and this one to that one. So then, when Paul said that what is required of stewards is "that each one be found faithful," and by this seemingly gave them occasion to judge the life of each of them, from which even greater disorders would have arisen, then, to prevent this evil, he restrains the Corinthians from judging and says: "it is a very small thing to me." As if he says: to be subject to your judgment I consider a dishonor for myself. Then, so as not to offend them or show contempt for them, he added: "or as other men judge." Let no one, however, accuse Paul of recklessness; for he says this not about himself properly (no one was judging him), but so that they would not judge others, he takes upon himself their person and thereby accomplishes what is needed.
1 Cor. 4:4. I do not even judge myself. For although I know nothing against myself, yet I am not justified by this; but He who judges me is the Lord.
Do not think, he says, that I reject your judgment out of contempt for you or for everyone else. I consider even myself incapable of such precise investigation. I know of no sin in myself, because I cannot judge truly and precisely; "but I am not thereby justified," that is, I am not free from sin; perhaps I have sinned in something, but I myself do not know it. The Lord alone can judge precisely and infallibly. Conclude from this how exact and thorough the future judgment will be.
1 Cor. 4:5. Therefore judge nothing before the time, until the Lord comes.
Do you see that Paul, in forbidding the Corinthians to judge others, is not defending himself? He always transfers to his own person what concerns others, and in his own person teaches that which he intends to teach.
1 Cor. 4:5. Who will both bring to light the things hidden in darkness and reveal the intentions of the hearts.
Now, he says, evil deeds are hidden (these are meant by the expression "hidden in darkness"), and an impious and corrupt person often appears virtuous. But then God will reveal everything, exposing even the intentions of the heart. One person, for example, here extols someone with praises — a good deed, but his intention may be bad — perhaps he praises not with a good purpose. Another, on the contrary, here reproves someone, but not in order to correct him, rather in order to expose the weaknesses of his neighbor. But all such intentions of the heart will then be revealed.
1 Cor. 4:5. And then each one will have praise from God.
It would have been proper to say: either punishment or praise; but the apostle turned the speech toward the better side.
1 Cor. 4:6. And these things, brethren, I have applied to myself and Apollos for your sakes, that you might learn from us not to think beyond what is written.
"These things," that is, what was said above about quarrels, and what follows after — about judging others. I, he says, applied to myself and Apollos, so that you might learn from us not to think beyond what is written. And Scripture teaches us not to be puffed up, when it says: "whoever wants to be first, let him be last of all" (Mark 9:35); also: "whoever humbles himself will be exalted" (Matt. 23:12); there are very many other similar instructions in it as well. And about not judging others, it is said thus: "judge not, that you be not judged" (Matt. 7:1).
1 Cor. 4:6. And that you might not be puffed up one against another.
He says this to the people, varying his instruction and directing his speech sometimes to the disciples and sometimes to the teachers and leaders, as he also does now. For the Corinthians boasted against one another about their teachers, namely: the disciple of one teacher exalted himself over the disciple of another, because he preferred his own teacher to the other. And he rightly called such behavior puffing up (φυσίωσιν — a swelling), as if a lump and a swelling, taking the comparison from a body bloated with corrupt humors or air.
1 Cor. 4:7. For who makes you differ? And what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?
Again he directs his speech at the teachers and says: who distinguished you and deemed you worthy of praise? A man? But human judgment is deceptive. Even if you do have something worthy of praise, it does not belong to you, but to the one who gave it, and you received it, not accomplished it yourself. If you received it, then why do you boast as though you did not receive it, but acquired it through your own labors? He who received should not boast of what he received, for it belongs to another.
1 Cor. 4:8. You are already full, you have already become rich.
Words inspired by indignation. So quickly, he says, you have acquired everything! You have need of nothing! You are already satiated; in a short time you have attained perfection and received all the wealth of knowledge and gifts! Perfection is attained in the age to come, but you, it would seem, already possess it. Indeed, your vainglory shows as though you have ascended to the very summit of perfection. By these words he expresses that they are very far from perfect when they conduct themselves in such a manner.
1 Cor. 4:8. You have begun to reign without us.
And he says this in the same disposition of spirit, showing their shamelessness as if to say: having been deemed worthy of such gifts, you do not want to allow us, who labored for your benefit, to share in them.
1 Cor. 4:8. Oh, if only you truly were reigning, so that we also might reign with you!
Oh, if only, he says, you reigned, that is, attained perfection! Then, lest the statement seem like mockery, he adds: "that we also might reign with you," that is, receive those very same blessings. For your glory is mine, because for every teacher the perfection of his disciples is something greatly desired.
1 Cor. 4:9. For I think that God has exhibited us, the last apostles, as men condemned to death.
Words characteristic of a man who is grieving, or rather, of one who wishes to put others to shame. As I see, he says, from your conduct, God has appointed us alone, the apostles, to be last of all and "sentenced to death," that is, condemned, ready for death. Indeed, from the fact that you have already begun to reign, I can conclude that we have been appointed to be last and as if condemned — we the apostles, that is, those who have endured so many sufferings for Christ.
1 Cor. 4:9. For we have become a spectacle to the world, to Angels and to men.
We suffer not in some corner, but throughout the whole earth. And not only men watch us, for our deeds are not insignificant, but angels as well, because our struggles are so great that they are worthy even of angelic contemplation; for we wrestle not only against men, but also against the powers of evil angels.
1 Cor. 4:10. We are fools for Christ's sake, but you are wise in Christ.
And he says this again in order to shame them: While the apostles were beaten and despised for Christ, the Corinthians were respected and honored as wise and boasted as if all this were in Christ. Therefore he says: how is it possible for such opposites to coexist in people with the same way of thinking? No. It must be admitted that either our way of thinking is not in Christ, or yours; but to think not in Christ is unworthy of the apostles of Christ: therefore, you are mistaken.
1 Cor. 4:10. We are weak, but you are strong; you are in glory, but we are in dishonor.
That is, we are driven out, persecuted, while you enjoy safety (by weakness he everywhere means temptations). Again, you are glorious and noble, while we are in dishonor. All this he says out of strong indignation. The meaning is this: how is it possible that we suffer affliction while you enjoy safety and lead a happy life? So then, it is evident that you are not in a good condition; on the contrary, your present conduct is dishonorable and unworthy of apostles, and therefore you ought not to boast of it.
1 Cor. 4:11. Even unto this present hour we endure hunger and thirst, and nakedness.
What, he says, is the point of recalling the past? Look at what is now — at how you are drowning in pleasures, while we are quite the opposite.
1 Cor. 4:11. And beatings.
That is, we are beaten. He says this against the arrogant.
1 Cor. 4:11. And we wander.
That is, they persecute us; we flee. This is against the rich.
1 Cor. 4:12. And we labor, working with our own hands.
This puts to shame those who dare to preach for profit and gain.
1 Cor. 4:12-13. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat.
And, – what is most important of all, he says, – we do not even consider ourselves unfortunate amid such calamities. And how is this evident? From the fact that we repay those who afflict us with the opposite. For those who revile us, we bless, and those who inflict upon us even harsher injuries (this is the meaning of "defaming," that is, the most severe injury) we "entreat" (παρακαλοΰμεν), that is, in return for defamation we repay them with words gentle and kind (this is the meaning of "entreating," that is, speech that is gentle). For such conduct, Christians are considered mad!
1 Cor. 4:13. We are as the refuse of the world, as the offscouring (περίφημα) trampled by all, unto this day.
What is "offscouring"? Everything that is swept away or wiped off as worthless. Thus, if someone wipes away something filthy with a sponge, they call it offscouring. This also means "dust, trampled by all"; for to trample (περιφάν) is the same as to wipe around with a sponge. So the apostle says: we are worthy of being rejected and regarded as offscouring not only by you, but by the whole world and all people, and not just for a time, but even unto this day. Note what a Christian ought to be like; note that he is obligated to strive until the very end.
1 Cor. 4:14. I write not these things to shame you, but I admonish you as my beloved children.
I do not write this to shame you, he says, and not with an evil and hateful intention do I say this; but "as beloved children" (I admonish you), and not simply children, but "beloved." Forgive me, then, if I have said anything offensive, for this comes from love. And he did not say: I reproach, but "I admonish." Who would not endure a father's admonition?
1 Cor. 4:15. For though you have ten thousand instructors in Christ, yet you have not many fathers.
Well then, you will say, do others not love you? They do, he says, but not as I do. For they are tutors, but I am a father. So with children, although there is one father, while there may be many tutors, yet the affection of all of them together toward the children is far less in comparison with the love of one alone, that is, the father: so it is likewise between us. Note, incidentally, that he added the words "in Christ" to the tutors; this was so as not to strike them down entirely. However, although he attributed to them (the tutors) the more difficult task (for such is the duty of a tutor), he reserved the superiority of love for himself.
1 Cor. 4:15. I begot you in Christ Jesus through the Gospel.
Explaining in what way he is a father to them, he says: with the assistance of Christ "I begot you through the gospel," that is, I do not attribute this work to myself, as many among you do, but to Christ. He did not say, I taught, but: I begot, showing by the reference to nature his love for them and that they are his closest disciples, as he expresses this thought throughout the entire epistle.
1 Cor. 4:16. Therefore I beseech you: imitate me, as I imitate Christ.
Be imitators of me in all things, he says; be not puffed up by either wisdom or wealth, and do not be hostile toward the brethren, but place both wisdom and wealth in love for Christ and for the brethren. Notice the goodness of heart: he entreats, and does not command. And to offer oneself as a model for imitation — this is a sign of great boldness.
1 Cor. 4:17. For this reason I have sent Timothy to you, my beloved and faithful son in the Lord.
Therefore, he says, because I care for you as children, I sent Timothy to you. I myself wanted to come and restore peace among you, but since I cannot accomplish this, I sent him, "my beloved son." He said this in order to show how much he loves them, since he resolved to be separated from Timothy for their sake, and at the same time to inspire in them respect for Timothy. "Faithful in the Lord," that is, not in worldly affairs, but in matters of the faith of Christ; therefore also in what concerns you, he will serve faithfully.
1 Cor. 4:17. Who will remind you of my ways in Christ, as I teach everywhere in every church.
He did not say "will teach," lest they be offended (for Timothy was young), but "will remind" — what you already knew before, he will renew in your memory. By "ways" he means the regulations, rules, customs, and divine laws connected with the preaching. He will remind you how I conduct myself, namely: I do not puff myself up, as you do; I do not introduce quarrels and divisions. "In Christ," that is, there is nothing human in these ways, but everything is in Christ, or is accomplished with the help of Christ. Timothy will also tell you how I teach in every Church; for I have told you nothing new — on the contrary, I teach the same things to all. Be ashamed, then, that you alone of all the Churches have deviated from my ways.
1 Cor. 4:18. As though I were not coming to you, some among you have become puffed up.
Having said, "I sent Timothy to you," in order to prevent them from becoming more careless because of this, he adds: although I myself am not coming now, and my absence has given some occasion for pride, for this very reason I will come later. He shows the childishness of their thinking; for it is characteristic only of children to behave disorderly when the teacher is not with them. Who then are these puffed up ones? The associates of the fornicator, who was both wise and rich, and simply — all those who exalted themselves in wisdom and wealth. These are the ones who were puffed up, as though Paul did not exist to reprove them.
1 Cor. 4:19. But I will come to you soon, if the Lord wills.
By these words he humbles the proud and rouses them to sobriety. And he well added: "if the Lord wills," for all things happen according to His command.
1 Cor. 4:19-20. And I will test not the words of those who are puffed up, but their power, for the Kingdom of God is not in word, but in power.
The Corinthians, relying on eloquence, despised Paul as an unlearned man; therefore he says: I will look not at your eloquence, for it is not what is needed, but at the "power" manifested in signs. For the Kingdom of God was preached and established not by grandeur of speech, but by signs performed through the power of the Holy Spirit.
1 Cor. 4:21. What do you want? Shall I come to you with a rod, or with love and a spirit of gentleness?
He calls "rod" punishment. So, he says: it depends on you whether I come to you with the one or the other. If you remain careless, I will come and punish you, as Elymas (Acts 13:8–11). But if you sober up, I will treat you with a spirit of gentleness. There is in him also a spirit of severity and punishment, but he names it from its better side, just as God too is called gracious and merciful, and not punishing, although He is in fact also such.