Now some are puffed up, as though I were not coming to you.
Parallel Translations
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Now some are puffed up, as though I were not coming to you.
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Some swell as though I wolde come no more at you.
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Some are puffed vp as though I woulde not come vnto you.
Cross-references (3)
Passages linked to 1 Corinthians 4:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 4:6-8 Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another. For who makes you different? And what do you have that you didn’t receive? But if you did receive it, why do you boast as if you had not received it? You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also might reign with you.
- 1 Corinthians 5:2 You are arrogant, and didn’t mourn instead, that he who had done this deed might be removed from among you.
- 1 Corinthians 4:21 What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (21 sources)
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John Calvin 1540 · Public Domain 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, but on the contrary, by sinister artifices they discover their want of confidence.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Last of all he descendeth also to Apostolic threatenings,…
Last of all he descendeth also to Apostolic threatenings, but yet chiding them as a father, lest by their disorder he be constrained to come to punish some among them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 18 Now some are puffed up, as though I…
18 Now some are puffed up, as though I would not come to you.
Ver. 18. Now some are puffed up] Swelling in the body is an ill symptom. So it is in the soul. A swelling wall will shortly fall.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I hear that some of your teachers, and some…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. The advantages which the height and…
Observe here, 1. The advantages which the height and haughtiness of some envious teachers took, upon St. Paul’s absence from Corinth; they entertained low and contemptuous thoughts of him, and vaunted that he durst not come before them, nor stand among them.
Observe, 2. St. Paul’s positive resolution to come again to Corinth, with God’s permission, with the reason for that resolution: I will come, and know, not the speech of them that are puffed up, but the power; that is, I will certainly come and try your boasting, envious teachers, not by their plausible words and fine talk, discovering who hath the smoothest tongue: but I will examine the power; that is, first their authority to preach; and next, what power and efficacy there is in their preaching; and lastly, what power and influence their preaching has upon their own practice: I will find out what real good they have done among you, after all their ostentatious braggings. Behold here the true and great end of episcopal visitations.
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For the kingdom of God is not in word, but in power; that is, Christianity doth not consist in talking, but in doing; not in vaunting, but in performing great things. But by power, here, may be understood, a power of working miracles for confirming and propagating the gospel, which the apostles had, but these teachers at Corinth had not. To convince men at first of the truth of Christianity, the dead were raised, the devils cast out, and many mighty wonders wrought by the apostles; by all which the gospel doctrine was planted, propagated, established, and confirmed. The kingdom of God, or the gospel church, was not raised at first, or carried on since, by the wisdom of words, by the charms of popular eloquence and rhetorical flourishes; but by a plain way, and familiar manner of preaching the doctrines of the gospel, attested by miracles, and accompanied with works of divine efficacy and power. Thus the kingdom of God was not in word, but in power.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Now some are puffed up,.... Some with their gifts,…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Now some are puffed up - St. Paul saw,…
Now some are puffed up - St. Paul saw, by a divine light, the thoughts which would arise in their hearts. As if I would not come - Because I send Timothy.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 18. Some are puffed up] Some of your…
Verse 18. 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 4:18-21. Now some are puffed up — Are…
1Co 4:18-21. Now some are puffed up — Are grown insolent; as though I would not come — To censure them for their misconduct, and to reform abuses; fancying that, because I have sent Timothy, I am not coming myself, being afraid to appear in a place where I have so many opposers. The apostle saw, by a divine light, the thoughts which would arise in their hearts. But I will come to you shortly — So he purposed in spirit,
(Act 19:21,) intending to take Macedonia in his way; if the Lord will — Who guides us in all our journeys, Act 16:7-10; Gal 2:2; and will know — Consider, examine, and find out; not the speech of them that are puffed up — Their specious profession of religion, and vain ostentation of knowledge and eloquence; but the power — How much of the power of God attends the ministrations of such of them as take upon them to teach, and how much true and vital godliness is found in their disciples. For the kingdom of God — Real, genuine religion, Rom 14:17; is not in word — Does not consist in empty professions, and vain boastings, nor in delivering elegant and eloquent discourses; but in power — Namely, the power of God, creating men anew, and governing their hearts and lives in the fear and love of God, and obedience to his holy will. What will ye — What, on the whole, do ye desire? Shall I come unto you with a rod — To chastise by the exercise of my apostolic power? Will you, by persisting in your dissensions and disorders, compel me to come in this spirit, and for this purpose? Or in love, and a spirit of meekness — Commending and comforting, instead of chastising? Will you amend your ways, and reform what is amiss, that I may be kind and gentle toward you? The apostle, in speaking of coming with a rod, alludes to the power which he and the other apostles possessed of punishing obstinate offenders by miracle. For that they had often such a miraculous power, extending even in some cases of aggravated offence to the inflicting of temporal death, appears from several other passages of Scripture; (see Act 5:5, &c.; Act 13:10; Act 13:14; 1Ti 1:20;) and is referred to more than once or twice in these epistles to the Corinthians; (as 1Co 5:5; 2Co 1:23; 2Co 10:6; 2Co 10:8; 2Co 13:2-3; 2Co 13:10.) And here we see the wisdom of Providence in permitting such opposition to arise against St. Paul, particularly at Corinth; as it gave him an opportunity of making the strongest appeals to what they knew of his miraculous power; appeals which, had they not been indeed founded on the most certain and evident truth, must, instead of restoring him to their regards, (as we find in fact they did,) have been sufficient of themselves utterly to have ruined all his reputation and interest among the Corinthians, had it before been ever so great.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Now some are puffed up - They are puffed…
Now some are puffed up - They are puffed up with a vain confidence; they say that I would not dare to come; that I would be afraid to appear among them, to administer discipline, to rebuke them, or to supersede their authority. Probably he had been detained by the demand on his services in other places, and by various providential hinderances from going there, until they supposed that he stayed away from fear. And possibly he might apprehend that they would think he had sent Timothy because he was afraid to come himself. Their conduct was an instance of the haughtiness and arrogance which people will assume when they suppose they are in no danger of reproof or punishment.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Some of those new doctors and preachers are so…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain B. Anticipation of misconception as to his motives in…
B. Anticipation of misconception as to his motives in sending Timothy and of consequent arrogance, on the part of some. Such to be tested in point of power. The kingdom of God a thing of power
1Co_4:18-21
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18Now some are [have been] puffed up, as though I would not come [were not coming] to you. 19But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. 20For the kingdom of God is not in word, but in power. 21What will ye? shall I come unto you with [ἐν] a rod, or in love, and in the spirit of meekness?13
EXEGETICAL AND CRITICAL
1Co_4:18. He here obviates an inference which might be drawn [and, it would seem from the Apostle’s language, had actually been drawn], from his sending Timothy to Corinth. It was, that he was not coming there himself. And some were elated, in consequence, with the idea, that it was because he dared not come.—Some have been puffed up.—By ἐφυσιώθησαν, puffed up, we are not to understand that conceit of wisdom, spoken of before, which lifted certain of them high in their own esteem, above the simplicity of the Apostle. He alludes rather to that arrogant manner, that overweening insolence, which is a common feature of party spirit. Whether any declarations of theirs, respecting his not coming to Corinth, had been communicated to Paul; or whether he only inferred from their conduct that they must be indulging in such expectations; or whether he only intended to say that they were puffed up, as though he were not to be present among them again, may be left undecided. Bengel’s idea, ‘that a Divine inspiration discovered to him the thoughts which would arise in their minds on reading his letter,’ is ingenious, but hardly suitable.—as though I also were not coming.—ὡς μὴ ἐ ρχομένουδέ μου—The δέ relates to the sending of Timothy, and puts μου in conjunction with him. [“ὡς expresses the assumption in their minds: the present participle ἐρχομένου refers to their saying—οὐκ ἐρχεται: ‘he is not coming.’ And, inasmuch as ἔρχ forms one idea, the δέ is placed after it all. See Hart. Partikellehre 1, p. 190.” Alf.].
1Co_4:19. Counter-statements.—But I will come to you shortly.—Paul’s courage here speaks out resolutely in an emphatic, ‘I will come’ (ἐλεύσομαι), which is put first. The ‘shortly’ (comp. 1Co_16:6), [but why not also the entire fact of his coming also?], he makes dependent on the will of the Lord (1Co_16:7), whose servant he is, and who might appoint him tasks, the discharge of which would prevent him from executing his purpose,—if the Lord will.—Thus courage and assurance are coupled with a humble consciousness of dependence, and with submission to the control of a higher power. [“So constantly did Paul live in communion with Christ as his God, submitting to Him and trusting to Him at all times.” Hodge].—and I will know, γνώσομαι.—This denotes, not a judicial finding upon I a previous trial, nor yet a simple taking knowledge of by observation (Meyer), but a consciousness attained by experience, and by tests applied. It implies that Apostolic discernment, which penetrates through all outward shows into the very essence of things, which does not suffer itself to be deceived by lofty phrase, or high sounding threats (1Co_1:17; 1Co_3:4), but which accurately detects the presence or absence of a true capacity for energetic and successful labors in the kingdom of God (comp. 1Co_4:20).—not the speech of them that are puffed up, but the power.—There is the same contrast between λόγος and δυν́αμις here, that we have 1Th_1:5; comp. 2Ti_3:5, where instead of “speech” we have “the form of godliness” contrasted with “power.” “Δύναμις is the essential power, or true nature and efficacy of a thing in opposition to mere external show.” Neander. To explain it of the power to work miracles [Chrys., Grotius], or of moral virtue [Theod., Pelagius], or of the influences of doctrine upon life [Calvin], would not suit the context. [“It is power to work for the furtherance of God’s kingdom—a power conditioned on the possession of true inward spiritual energy (which de Wette makes it to mean). Examples of this are seen in Paul himself, in Luther and in others.” Meyer. It was such power as the Apostles were commanded to wait for at Jerusalem, ere they went forth to be witnesses for their Lord, and which was exhibited so wonderfully at the day of Pentecost; such power as Paul speaks of, when to the Thessalonians he said: ‘Our Gospel came not unto you, in word only, but also in power, and in the Holy Ghost’ (where we see that the antithesis in the text is not to be taken absolutely but relatively); such power as is mentioned in Rom_15:18, “the Gentiles being made obedient by word and deed, through mighty signs and wonders, by the power of the Holy Ghost.” It was an essential attribute of the Church, and especially of the ministry of the Church, as energized for the conquest of the world by the indwelling spirit of God, and so made mighty to the pulling down of strongholds. The lack of power, therefore, indicated an absence of the spirit,—the want of a Divine commission and of a heavenly unction].
1Co_4:20. Reason for the foregoing. The eye of an Apostle must be directed to the kingdom of God, and to whatever promotes its advancement. And this kingdom is not built up by beautiful and high-sounding speeches, but by that spiritual energy which awakens and develops the inward life of the spirit.—For the kingdom of God.—By this is meant the Divine kingdom of the Messiah as a life in communion with God, or as a social state pervaded and regulated by the Divine will. It must, therefore, bear upon itself the signature of righteousness, holiness and blessedness. Or, as the Old Testament describes it (e. g. Psalms 72), it is a ‘kingdom of righteousness and peace; in which character it is! spoken of again in Rom_14:17. This is also the ruling idea in historical Christianity, whose primitive form is the Church. Its full realization, however, where the living law penetrates and pervades all that is phenomenal, or, in other words, where the archetypal idea and the fact wholly correspond, belongs to the future age. To exclude the ethical element from the conception, is just as incorrect as to hold by it altogether. In the New Testament both are united, prominence being given, sometimes to one, and sometimes to the other, in different passages. But that only the truly pious and believing can properly be members of this kingdom (Col_3:3; Php_4:21; Eph_5:5), is seen in the fact, that it is a fellowship in holiness. [For a good exposition of this important term, see Fairbairn’s Herm. Man. p. 56. Olsh. Com. on Matt. 3:21].—is, ἐστίν—is to be understood and associated with ἐν, in, and is to be taken as in 1Co_2:5, to mean, consists in, stands in.—not in word, but in power.—From this it is evident that the ethical element of God’s kingdom is mainly considered. But whether the Apostle is here speaking of the ground or condition upon which a person participates in this kingdom, or of its direct active advancement, may be questioned. In the former case the sense would be: that, whereon participation in God’s kingdom is conditioned, viz., faith and love, is not brought about through word, but through the power that is at work in its behalf, i. e. of the minister or teacher (Meyer); in the latter ease it would mean: he only is able truly to advance God’s kingdom, in whom this power exists. The latter interpretation, which includes also the idea, that such a person alone can be regarded as rightly belonging to God’s kingdom, is simpler and more suited to the context. “It must be said, however, that the distinction here made between word and power, is not for the purpose of separating the latter from the former, and attributing to it an operation that manifests itself apart form and independent of the word, as fanatics teach; but in order to contrast with the empty declamation of false teachers that true preaching which is filled with the spirit,—to oppose to their mere artificial rhetoric the power of God which resides in the simplicity of the Gospel.” Burger.
1Co_4:21. Having expressed his determination to go to Corinth, he here leaves it for them to decide in what form his authority shall be exercised (2Co_10:6; 2Co_13:2 ff.). This verse some commentators [Calvin, Beza, Lachmann, Stanley Words.,] connect with the following chapter as opening a new topic for rebuke. But, as no allusion is there made to his coming to Corinth, and there is no particle to connect it with what follows, it is better to take it as concluding this chapter. [So Meyer, Alf., Hodge],—What—τί=πότερον, but is more forcible, inasmuch as the alternative presented does not appear at once.—will ye?—[“As Chrys. strikingly says, ‘The whole thing lies with you.’ ” Meyer].—Shall I come.—The verb έ̓λθω is not dependent on θέλετε—to you with a rod, ἐν ράβδῳ—[The use of ἐν to express the relation of accompaniment or instrumentality, is not a Hebraism, but a genuine Geek idiom. So Meyer. But Winer,§ 48. d. says, it is also used like the Hebrew כְּ in cases where Greek authors employ the Dative alone. Its significance in the text is well given by Alf. “not only with a rod, but in such purpose as to use it. The preposition here gives the idea of the element in which, much as ἐνδόξη̣”]. Here also he presents to view his paternal relation. The rod is the symbol of fatherly severity. [It means the rod of His mouth. For the word of God, spoken by such as Paul, was sharp and powerful. There is an intimation here of Paul’s consciousness of power]. In contrast with this, and as the alternative before them, love is mentioned—or in love.—This indeed is not excluded from severity; but it forms an antithesis to it, inasmuch as in severity the natural expression of love is kept in abeyance, and it is compelled to manifest itself in ways alien to itself. This idea is more fully brought out in the associated clause—and (in) the spirit of meekness.—Luther says: “with tenderness of spirit,” so that πνεῦηα would then mean the subjective disposition. But Meyer, following the analogy of such passages as Joh_15:26; Rom_8:15; 2Co_4:13; Eph_1:17; Rom_1:4; [where, as here, πνεῦμα is followed by the abstract genitive and evidently denotes the Holy Spirit, whose specific working is expressed by the noun in connection], interprets the word here in like manner. [But, as Alf. shows, Meyer is mistaken when he affirms, that this meaning attaches to πνεῦμα in all kindred passages of the New Testament. There is plainly no fixed usage compelling this interpretation here. It were better, therefore, with Calvin, de Wette, Stanley and others, to understand by the phrase: a meek, gentle spirit. See Winer § 34:3 b]. ΙΙραῦτης denotes sparing, forgiving mildness. In this winning way he gives them to understand that he would much rather be spared the necessity of discipline. [“It is plain from this, as from numerous other passages, that the Apostles exercised the, right of discipline over all the churches. They could receive into the communion of the Church, or excommunicate from it at discretion. This prerogative was unseparable from their infallibility as the messengers of Christ, sent to establish and administer his kingdom.” Hodge. “For nerve and vigor, for dignity and composed confidence, this passage cannot be easily paralleled even in Demosthenes himself.” Bloomfield].
DOGMATICAL AND ETHICAL
The kingdom of God, a thing of power. This kingdom, formerly typified in shadowy outlines (σκιά) through the promise and the law, and through a series of special providences, and prepared through miracles and signs, and through the gracious, wise and holy guidance and training of a chosen people, was first exhibited in its original principles, and perfectly realized as the kingdom of heaven upon earth, in the person of the Son of man, come from Heaven (comp. Luk_2:14; Mat_12:28). He was the first to fulfil all righteousness, always doing that which was well pleasing to the Father (Joh_8:29; Mat_3:15). In the plenitude of the Spirit’s might, which rested on Him, (Joh_1:32), He exercised a constraining and subduing power over the hearts of men, and in word and deed evinced a Divine puissance of love, that overcame the hostile spirits of darkness, proved invincible to Satanic assaults, loosed all manner of bonds, and removed evil of every kind. Though externally weak and depressed, we find Him emerging victorious out of that judgment and death, to which He had freely subjected Himself, and, as the one to whom all power in Heaven and upon earth had been given, rising far above all creaturely limitations into the right hand of the Majesty on High.
Having thus in His own person and history laid the foundations of the Kingdom of God, and illustrated its character and career and triumphs, we behold Him gathering a Church, through the dispensation of the Spirit, out of that apostate race, (whose nature He had assumed and had, essentially as well as morally, united to God), and exhibiting in it, as in a germ, the kingdom of righteousness and peace, in the exercise of a lofty power over the hearts of men and in the manifestation of ability to redeem and save. This Church, which, from its unseen beginnings, has, after a lapse of ages, spread out into a mighty tree, continues to exist now, precisely as it originated, only through the might of the Divine Spirit, who works in its members—especially in those who are active in its cause—for the continued illumination and sanctification of mankind. And only by the same Divine agency is the kingdom of God, which is enclosed in the Church, advanced, and that period hastened, when it shall be made manifest in all its glorious reality, and when the Lord shall reign King over all the nations. (Zec_14:9). The powers which rule in the Church are, in fact, the powers of ‘the world to come,’ the αἰων μέλλων (Heb_6:5); and while these powers display their Divine energy, in cleansing the heart more and more from the filthiness of the flesh and the spirit, in promoting knowledge and sanctification, and in strengthening the will to endure under all assaults of temptation and persecution, the Church is ripening towards that glorious epoch when, in the union of all the holy in Heaven and upon earth, it will appear supreme in Christ, over all things, as the true Kingdom of God, wherein God shall be all in all (1Co_15:28).
HOMILETICAL AND PRACTICAL
[1. The carnal-minded in the Church, 1, are apt to gather presumption, and take courage for self-display, during the absence of their Divinely appointed guides, 1Co_4:18; 1 Corinthians 2, need to be thoroughly tested as to their really spiritual qualities, and exposed, 1Co_4:19; 1 Corinthians 3, are deserving of rebuke and discipline, 1Co_4:21.
2. Since the Kingdom of God is not in word, but in power, its ministers must be, 1, full of courage and fearless of opposition, 1Co_4:19; 1 Corinthians 2, dependent on the Lord, from whom their power comes, for direction in all their movements, 1Co_4:19; 1 Corinthians 3, capable of testing human pretensions, 1Co_4:19; 1 Corinthians 4, prepared for severe or lenient dealing, as circumstances may require, yet disposed in spirit to the latter, rather than the former, 1Co_4:21.
3. In the truth, that the kingdom of God is not in word, but in power—the power of the Holy Ghost, we have, 1, A lesson of instruction. It shows us to what source ministers and all Christian laborers are indebted for the success of their words and efforts; 2, A criterion for judgment. We can ascertain whether the kingdom of God is present in any person, or church, which claims to possess it, by the ability shown to achieve those results for which the Divine power is given; 3, A ground of encouragement. Weak as believers are in themselves, and great as is the work to be accomplished, the kingdom of God in them can strengthen them to do all things; 4, A lesson of duty. If we would do great things for God, we must trust, a. not to our own skill in persuasion, but b. in the power which the Holy Ghost imparts; 5, A rebuke. Lack of achievement for the kingdom of God cannot be charged upon a lack of power in it, but upon a lack of faith in Christians to use the power given].
Luther: 1Co_4:20. Faith is a living, essential thing; it makes a man entirely new, changes his disposition, and turns him completely about. Wilt thou continue to remain in thy pride and immodesty, in avarice and anger, and wilt thou boast and prate much of faith ? then comes Paul to thee and says, ‘Listen, good friend; the kingdom of God does not consist in words, but in power and in deeds.’
Starke:—The point to be looked at is not how a person talks about religion, but whether the essentials of Christianity—truth, experience, action—are in him (1Co_4:19). O, precious declaration! It is power—power—not prating and show that makes the Christian.—Hed. Where the kingdom of God is, there Christ is, and the Holy Spirit also, who regenerates men (1Co_4:20).—If soft words won’t serve, then the minister must rebuke sharply.—Love remains the same when it is severe, as when it is mild, provided it only leads to God. Its various arts of regulation must first be thoroughly learned and then practised when needful.—Righteousness, holiness and love exist in God combined; and as both Law and Gospel have alike issued therefrom, so should every evangelical minister rightly employ both. 2Ti_2:15 (1Co_4:21).
Berl. Bible:—The whole kingdom of our God is pervaded with Divine and heavenly powers. And although indeed He utters words from thence, yet these words are spirit and life, yea, the words of eternal life (Joh_6:63; Joh_6:68). Hence words, fraught with the spirit and quickening in their influence, are also a fruit of the kingdom of God, which consists in power. In short, every thing which God speaks, works and does, in and through his Son, carries in itself a kind of power, and manifests this power wherever it is not hindered (1Co_2:5; Rom_1:16), (1Co_4:20). People say sometimes: ‘Where is love? More is accomplished by love than by severity.’ True, provided we are not compelled to use severity. Then severity itself is also an effect of love (1Co_4:21).
Heubner:—The “puffed up” are mighty in words, but weak in deeds. Inward spiritual power lies in humility. The Church of Christ does not need braggarts, but true workers (1Co_4:19).—The unction of the true preacher is detected in the power he exerts upon the hearts of men (1Co_4:20).—Man determines for himself the treatment he shall receive, whether it shall be severity or mildness. Well for him, who is still enjoying the gracious period of discipline. He is better than one altogether. reprobate. God has a two fold staff, the staff of mildness and the staff of woe (Zec_11:7-14) (1Co_4:2).
Footnotes:
[13]1Co_4:21.—The Rec. has πραότητος [with D. F. L. Cod. Sin.]; but Tisch. [according to A. B. C., or 2] reads πραν̓τητος [so Words., Alf., Stanley].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain some . . . as though I would not…
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 Co1 1:11; Co1 5:2).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 18. Some—They must have been a small and bitter…
18. Some—They must have been a small and bitter minority. The large majority was Pauline; the admirers of Apollos were in affinity with the Pauline; and even the Christine party would prefer the apostle of the Gentiles to the Judaizers, who abused the name of Peter by writing it upon their banners. It is among these last that we must specially look for this bitter some.
Puffed up—Swelling with boastful hostility.
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Would not come—This spurious apostle, say they, who never saw Christ except in a fancied daydream, and who abolishes circumcision, will scarce dare to return to Corinth and face us, the true circumcised disciples of Peter, the chiefest of Jesus’ own apostles.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18. Now some are puffed up, as though I…
18. Now some are puffed up, as though I would not come to you] See note below, ch. 1Co_5:2. As the whole of the Second Epistle to the Corinthians shews (see for instance, ch. 1Co_10:2), there were those at Corinth who depreciated St Paul’s authority. Such persons persuaded themselves that they had so undermined his reputation that he would not dare to come again to Corinth, and they grew more self-asserting in consequence. But though St Paul submitted to contempt and insult from without, he demands the respect due to his office from those within. He bore the reproach of the infidel and scoffer: among his own people he acts upon the precept, ‘Let no man despise thee.’ Paley remarks on the undesigned coincidence between this passage and 2Co_1:15-17; 2Co_2:1. It appears that there had been some uncertainty about the Apostle’s visit. It was this which had led some of his opponents to assert that he would never shew his face at Corinth again.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) Now some are puffed up.—Some of those in…
(18) Now some are puffed up.—Some of those in Corinth who were puffed up were in the habit of saying that the Apostle would not come and visit the Corinthian Church. The moment they heard the announcement that he was sending Timothy, they would naturally say, That is a proof of the truth of our assertion. He is afraid to come himself, so he sends Timothy in his stead. “But,” says St. Paul, “I will come to you shortly, God willing”—his intention was to remain at Ephesus until after Pentecost (see 1Co_16:8)—“and then I shall take cognisance of spiritual power, and not of empty and boastful words; for that kingdom which Christ founded, and which we, his ambassadors, are establishing, does not consist in mere words, but in spiritual might.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Are puffed up; rather, were puffed up; at the…
Are puffed up; rather, were puffed up; at the time that they made these disparaging comparisons of me with others. As though I would not come to you; rather, as though I were not coming to you. St. Paul was on the eve of starting for Macedonia on his way to visit them, (1Co_16:5) but, owing to the grievous state of the Church, he subsequently changed his purpose. (2Co_1:15, 2Co_1:23) When he left them he had promised to return, "if God wilt". (Act_18:21) His many enemies and critics were likely to say, "He is afraid to come himself, and so he sends Timothy." They flattered themselves that he was alarmed by their culture and intellectualism.
Vers. 18-20.
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Speech and power.
These are by no means always associated together in the same man. Oftentimes they seem quite unable to dwell together. Speech is in inverse ratio to power. The free talker is seldom a vigorous thinker; and the boaster can never gain any real power by his extravagances. It seems that, at Corinth, there were some loud talkers, who depreciated St. Paul"s authority, and endeavoured to destroy his influence. They made out that his "bodily presence was weak, and his speech contemptible;" and they mockingly said, "No doubt he writes very vigorous and terrible letters, but he is afraid to come himself." "These persons persuaded themselves that they had so undermined his reputation that he would not dare to come again to Corinth, and they grew more self asserting in consequence." Paley notices an undesigned coincidence between this passage and 2Co_1:15-17 2Co_2:1. There evidently had been some uncertainty about his visit, of which his opponents took undue advantage.
I SPEECH WITHOUT POWER. A mere gift of fluent talk is granted to some men. It is seldom associated with vigorous mental power, and is a perilous gift because it can be so readily misused. Such speech may be pleasant to listen to, as is the murmur of a flowing stream. It may be popular; it may be exciting to mere sentiment; it may be boastful. Its influence is small and temporary. It bears very little relation to the correction of moral evils, or the culture of the godly life.
II SPEECH WITH POWER. Speech which is
(1) the utterance of thought;
(2) which bears the "accent of conviction;
(3) which is carefully set in adaptation to the hearer; and
(4) which is uttered in dependence on Divine leadings and inspirations.
Here the word is used by St. Paul especially to mean "the power that is derived from Christ, which he himself possesses to influence the heart of man. It includes, no doubt, the power of working miracles, for, with one or two exceptions, the miracles of the gospel were manifestations of Christ"s power to deliver humanity from the dominion of evil and its consequences." Speech with power is that kind of speech which directly influences the heart and the conscience, and leads to the fuller apprehension of truth, the conviction of sin, or the discovery of neglected duty. It may comfort, instruct, counsel, or warn. Dr. Horace Bushnell says, "Three distinct elements must be included in preaching which has the genuine power.
(1) A descent to human nature in its lower plane of self love and interested motive, and a beginning made with the conscience, the fears, and the boding expectation of guiltiness.
(2) The due exhibition of the Christian facts. In the Apostles" Creed nothing is included but the simple facts of Christ"s life. Too little by a thousandfold is made of these facts. How much easier to preach the decoction (doctrine), and let the dried herbs of the story go! It might be so if they were really dry; but since they are all alive, fresh and fragrant as a bank of roses, how much better to go and breathe among them, and catch the quickening odours!
(3) The right conception of the gospel, and the fit presentation of it, under the altar forms provided for it." And Canon Liddon, in his "Bampton Lectures," pp. 168, 169, has the following passage: Picture to yourselves a teacher who is not merely under the official obligation to say something, but who is morally convinced that he has something to say. Imagine one who believes alike in the truth of his message, and in the reality of his mission to deliver it. Let his message combine those moral contrasts which give permanency and true force to a doctrine, and which the gospel only has combined in their perfection. Let this teacher be tender, yet searching; let him win the hearts of men by his kindly humanity, while he probes, ay, to the quick, their moral sores. Let him be uniformly calm, yet manifestly moved by the fire of repressed passion. Let him be stern yet not unloving, and resolute without sacrificing the elasticity of his sympathy, and genial without condescending to be the weakly accomplice of moral mischief. Let him pursue and expose the latent evil of the human heart, through all the mazes of its unrivalled deceitfulness, without sullying his own purity, and without forfeiting his strong belief in the present capacity of every human being for goodness. Let him know "what is in man," and yet, with this knowledge clearly before him, let him not only not despair of humanity, but respect it, nay, love it even enthusiastically. Above all, let this teacher be perfectly independent. Let him be independent of the voice of the multitude; independent of the enthusiasm and promptings of his disciples; independent even when face to face with the bitter criticism and scorn of his antagonists; independent of all save God and his conscience. In a word, conceive a case in which moral authority and moral beauty combine to elicit a simultaneous tribute of reverence and of love. Clearly such a teacher must be a moral power." Impress that such teachers we should seek to find; such was the Apostle Paul; and under the power such can exert we may hope to grow into the "stature of the perfect man in Christ Jesus. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 18–21. Now some are puffed up. Some of those…
18–21. Now some are puffed up. Some of those who were factious thought, as Paul was sending Timothy, he would not come himself, and this encouraged them to continue their factious conduct.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 18. “Certain ones were inflated, as if I would…
18. “Certain ones were inflated, as if I would not come unto you.” During Paul’s long absence in Asia, some of the preachers from Judea (doubtless sincerely, who were eye-witnesses to the fact that he was not with Christ during His ministry), unfortunately had impeached his apostolical authority. How natural for those who had been with Jesus from the baptism of John to say, “Well, Brother Paul is a good preacher, but no apostle, for I was with Jesus when He called the twelve, and Paul was not in the country, and never came into Judea till after Pentecost. So of course he is no apostle.” The same preachers pointed them to Peter, who also had been there, and commended him as a genuine apostle; not only one of the original twelve, but the senior, honored with the first gospel sermon on the day of Pentecost. This had damaged Paul’s influence among them for good. Some who had imbibed party spirit to their spiritual detriment, and fallen in line with the Apollosican and the Petrine party (though Apollos and Peter gave those parties no encouragement), were crying, “He will not come back here any more.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain Now some are puffed up, as though I were…
Now some are puffed up, as though I were not coming to you .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:18-20 Because of his sending Timothy, some may have…
4:18-20 Because of his sending Timothy, some may have concluded that Paul lacked the courage to visit them himself, but in fact Paul was deeply engrossed in his work in Ephesus at this time (Acts 19:8-20; see study note on Acts 19:10). He would indeed visit them soon (see 1 Cor 16:5-9; Acts 19:21-22; 20:1-3; cp. 2 Cor 1:15–2:4) and would confront those who publicly opposed him and show that they were nothing more than big talkers. His life and words would demonstrate the reality of God’s power (see also 1 Cor 2:4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.