Exegetical and Hermeneutical Commentary of 1 Corinthians 4:17
For this cause have I sent unto you Timothy, 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 every where in every church.
17 21. Mission of Timothy, to be followed, if ineffectual, by strong measures on the part of St Paul himself
17. For this cause have I sent unto you Timotheus ] Literally, I sent, i.e. before this epistle was written, see note on ch. 1Co 16:10. St Paul’s affection for the gentle and somewhat timid Timothy is a remarkable trait in his character. From almost the beginning to the end of his ministry he had, not even excepting St Luke, no more trustworthy, affectionate, and faithful friend, nor one who more thoroughly understood his mind. Cf. Php 2:19-20; Php 2:22 ; 1Th 3:2; 1Ti 1:3 ; 2Ti 3:10. It may be also valuable to remark how the common life of the believer and his Lord is ever present with St Paul. If Timothy is ‘faithful and beloved,’ it is ‘in the Lord;’ if St Paul has ‘ways,’ they are ‘in Christ.’ For Timothy’s parentage and connexion with the Apostle, see 2Ti 1:5, and Act 16:1. It will be observed that the statement here undesignedly made is in precise agreement with Act 19:22. See Paley, Horae Paulinae, in loc.
my beloved son, and faithful in the Lord ] rather, my beloved and faithful child in the Lord, implying that Timothy owed his conversion to the Apostle, cf. 1Ti 1:2; 1Ti 1:18; 2Ti 1:2; where the same word is used which is here translated ‘son.’
who shall bring you into remembrance ] A delicate hint that they had forgotten them.
my ways which be in Christ ] An equally delicate hint that they are not St Paul’s ways only.
as I teach every where in every church ] An additional reason why they should not be set aside at Corinth.
Fuente: The Cambridge Bible for Schools and Colleges
For this cause – In order to remind you of my doctrines and my manner of life. Since I am hindered from coming myself, I have sent a fellow laborer as my messenger, well acquainted with my views and feelings, that he might do what I would do if I were present.
Have I sent unto you Timotheus – Timothy, the companion and fellow laborer of Paul. This was probably when Paul was at Ephesus. He sent Timothy and Erastus into Macedonia, probably with instruction to go to Corinth if convenient. Yet it was not quite certain that Timothy would come to them, for in 1Co 16:10, he expresses a doubt whether he would. Paul was probably deeply engaged in Asia, and did not think it proper then for him to leave his field of labor. He probably supposed also, that Timothy, as his ambassador, would be able to settle the difficulties in Corinth as well as if he were himself present.
My beloved son – In the gospel. See Act 16:1-3; 1Ti 1:2. He supposed, therefore, that they would listen to him with great respect.
And faithful in the Lord – A true Christian and a faithful servant of Christ; and who is, therefore, worthy of your confidence.
Of my ways – My doctrine, my teaching, my mode of life.
Which be in Christ – That is, my Christian life; my ministry; or my conduct as a Christian and a follower of the Saviour.
As I teach everywhere … – This was designed probably to show them that he taught them no new or special doctrines; he wished them simply to conform to the common rules of the churches, and to be like their Christian brethren everywhere. The Christian church is founded every where on the same doctrines; is bound to obey the same laws; and is suited to produce and cherish the same spirit. The same spirit that was required in Ephesus or Antioch, was required at Corinth; the same spirit that was required at Corinth, at Ephesus, or at Antioch, is required now.
Fuente: Albert Barnes’ Notes on the Bible
1Co 4:17-20
For this cause have I sent unto you Timotheus.
The visitation
I. The visitor.
1. Known.
2. Beloved in Christ.
3. Tried.
II. His worn;.
1. To remind–
2. Of old truths.
3. In Christ.
III. The design. To secure unity. (J. Lyth, D. D.)
Now some are puffed up, as though I would not come to you.
Pride rebuked
I. Pride is a fruitful source of mischief in the Church.
II. Often exhibits itself in reflections upon Gods ministers.
1. Their motives are impugned.
2. Forbearance is regarded as weakness.
3. Delay as want of purpose.
III. Must be fairly met–
1. In the Spirit of Christ.
2. In dependence upon the will of God.
IV. Must be wisely–
1. Discriminated.
2. Rebuked. (J. Lyth, D. D.)
The disciplinary office of the Christian minister
I. Its requirements–
1. Firmness, and sincerity of purpose (1Co 4:18).
2. Submission to the will of God (1Co 4:19).
3. Wise discernment (1Co 4:20).
II. Its means.
1. In harmony with the kingdom of God.
2. Especially the Word of God.
3. Accompanied with power.
III. Its christian character. It is–
1. Forbearing.
2. Discriminating.
3. Kind. (J. Lyth, D. D.)
The worthless, the subordinate, and the vital in personal Christianity
Note–
1. The spirit that should regulate all our purposes.
2. The liability of the best men to disappointments. The words suggest–
I. The worthless. They said that Paul would not venture to visit Corinth again. And when they heard that he was sending Timothy instead they boasted, maybe, that Paul was afraid to come himself. They were puffed up with the idea that they knew more about Pauls feeling and intention than their fellow-members. They were inflated with the spirit of vanity. Now there has always been, and still is, a great deal of this in professors of religion. What is called the Christian world seems to be as rife with puffs as the world of commerce, literature, or politics. Some are puffed up on account of–
1. The superior contributions they are able to make to the cause of charity and religion. Having more of this worlds goods than others, their names stand pre-eminent on subscription lists, are emblazoned in reports, and are loudly trumpeted on platforms. The more they give the more they are praised, and the more they are praised the more they are puffed up.
2. Their superior intellectual endowments. Not a few in our churches imagine themselves as possessing mental faculties and furniture far superior to the majority, and they are puffed up. But the very fact that they are puffed up on this ground proves the inferiority of their mental endowments. As a rule, the higher they are the more humble they will be.
3. The extensive popularity they have obtained. Those who are acquainted to any extent with the tastes and sentiments of the populace will scarcely be disposed to render great honour to the man who will attract the greatest numbers. The most miserable prints have the largest circulation, the most empty talkers attract the largest audiences.
4. The supposed superiority of the Church or sect to which they belong. Such people are constantly glorifying our Church, our denomination, our body. He who is impressed with the greatness of the universe, still more with the greatness of God, could hardly consider any human institution great.
5. The assumption that they and their community are the special favourites of heaven. This puffing-up spirit is the canker of religion; it gnaws like a worm at the root, and when we look for the harvest it is dust and bitterness.
II. The subordinate. What is the subordinate? The word. The kingdom of God is not in word. Take the word here as representing profession in religion.
1. There should be a word or profession, but this is not religion. A profession of true religion is important in itself inasmuch as it is–
(1) A duty. Whosoever shall confess Me before men, &c. But it is a duty only where the reality exists. The man who has not religion sins and acts in violation of duty, and his profession is hypocrisy.
(2) An aid to religion itself. It is possible, it may be, for religion to exist in the soul, where there is no public profession of it. It may be like a seed germinating under the soil, but in this state it must be very weak as well as uninfluential. The man who has the real thing in him, however weak, and makes a declaration of it, strengthens and develops it thereby.
2. The word, therefore, or confession of religion, is of value, but its value is subordinate. Nicodemus was a disciple, though a secret one. Profession without possession is a sin and a hindrance. Profession with possession is a duty and a help.
III. The vital. The kingdom of God is–
1. A power. It is the power–
(1) Of truth over the intellect.
(2) Of love over the heart.
(3) Of right over the conscience.
2. A reigning power, kingdom.
3. The Divine power. (D. Thomas, D. D.)
But I will come unto you shortly if the Lord will.—
Human purposes
1. Are suspended on the Divine purposes.
2. Should be entertained in submission to the Divine will.
3. Should be committed to the direction of the Divine Providence. (J. Lyth, D. D.)
And will know, not the speech of them that are puffed up, but the power.—
A boaster may be known
1. By his prating.
2. By his lack of power. (J. Lyth, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. For this cause] That you imitate me, and know in what this consists.
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.
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, sect. iii.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. For this camethat ye maythe better “be followers of me” (1Co4:16), through his admonitions.
sent . . . Timotheus(1Co 16:10; Act 19:21;Act 19:22). “Paul purposed .. . when he had passed through Macedonia and Achaia, to go toJerusalem. So he sent into Macedonia Timotheus and Erastus.”Here it is not expressly said that he sent Timothy into Achaia (ofwhich Corinth was the capital), but it is implied, for he senthim with Erastus before him. As he therefore purposed to gointo Achaia himself, there is every probability they were to gothither also. They are said only to have been sent into Macedonia,because it was the country to which they went immediately fromEphesus. The undesignedness of the coincidence establishes thegenuineness of both the Epistle and the history. In both, Timothy’sjourney is closely connected with Paul’s own (compare 1Co4:19). Erastus is not specified in the Epistle, probably becauseit was Timothy who was charged with Paul’s orders, and possiblyErastus was a Corinthian, who, in accompanying Timothy, was onlyreturning home. The seeming discrepancy at least shows that thepassages were not taken from one another [PALEY,Hor Paulin].
sonthat is, convertedby me (compare 1Co 4:14; 1Co 4:15;Act 14:6; Act 14:7;Act 16:1; Act 16:2;1Ti 1:2; 1Ti 1:18;2Ti 1:2). Translate, “Myson, beloved and faithful in the Lord.”
bring you intoremembranceTimothy, from his spiritual connection with Paul,as converted by him, was best suited to remind them of theapostle’s walk and teaching (2Ti3:10), which they in some respects, though not altogether (1Co11:2), had forgotten.
as I teach . . . in everychurchan argument implying that what the Spirit directed Paulto teach “everywhere” else, must be necessary at Corinthalso (1Co 7:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ac 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, Php 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.
Fuente: John Gill’s Exposition of the Entire Bible
| Paul’s Affection and Authority. | A. D. 57. |
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 every where in every church. 18 Now some are puffed up, as though I would not come to you. 19 But 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. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?
Here, I. He tells them of his having sent Timothy to them, to bring them into remembrance of his ways in Christ, as he taught every where in every church (v. 17)– to remind them of his ways in Christ, to refresh their memory as to his preaching and practice, what he taught, and how he lived among them. Note, Those who have had ever so good teaching are apt to forget, and need to have their memories refreshed. The same truth, taught over again, if it give no new light, may make new and quicker impression. He also lets them know that his teaching was the same every where, and in every church. He had not one doctrine for one place and people, and another for another. He kept close to his instructions. What he received of the Lord, that he delivered, ch. xi. 23. This was the gospel revelation, which was the equal concern of all men, and did not very from itself. He therefore taught the same things in every church, and lived after the same manner in all times and places. Note, The truth of Christ is one and invariable. What one apostle taught every one taught. What one apostle taught at one time and in one place, he taught at all times and in all places. Christians may mistake and differ in their apprehensions, but Christ and Christian truth are the same yesterday, today, and for ever, Heb. xiii. 8. To render their regard to Timothy the greater, he gives them his character. He was his beloved son, a spiritual child of his, as well as themselves. Note, Spiritual brotherhood should engage affection as well as what is common and natural. The children of one father should have one heart. But he adds, “He is faithful in the Lord–trustworthy, as one that feared the Lord. He will be faithful in the particular office he has now received of the Lord, the particular errand on which he comes; not only from me, but from Christ. He knows what I have taught, and what my conversation has been in all places, and, you may depend upon it, he will make a faithful report.” Note, It is a great commendation of any minister that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God; this must go a great way in procuring regard to his message with those that fear God.
II. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy: “I will come to you shortly, though some of you are so vain as to think I will not.” But he adds, if the Lord will. It seems, as to the common events of life, apostles knew no more than other men, nor were they in these points under inspiration. For, had the apostle certainly known the mind of God in this matter, he would not have expressed himself with this certainty. But he sets a good example to us in it. Note, All our purposes must be formed with a dependence on Providence, and a reserve for the overruling purposes of God. If the Lord will, we shall live, and do this and that, Jam. iv. 15.
III. He lets them know what would follow upon his coming to them: I will know, not the speech of those that are puffed up, but the power, v. 19. He would bring the great pretenders among them to a trial, would know what they were, not by their rhetoric or philosophy, but by the authority and efficacy of what they taught, whether they could confirm it by miraculous operations, and whether it was accompanied with divine influences and saving effects on the minds of men. For, adds he, the kingdom of God is not in word, but in power. It is not set up, nor propagated, nor established, in the hearts of men, by plausible reasonings nor florid discourses, but by the external power of the Holy Spirit in miraculous operations at first, and the powerful influence of divine truth on the minds and manners of men. Note, It is a good way in the general to judge of a preacher’s doctrine, to see whether the effects of it upon men’s hearts to be truly divine. That is most likely to come from God which in its own nature is most fit, and in event is found to produce most likeness to God, to spread piety and virtue, to change men’s hearts and mend their manners.
IV. He puts it to their choice how he should come among them, whether with a rod or in love and the spirit of meekness (v. 21); that is, according as they were they would find him. If they continued perverse among themselves and with him, it would be necessary to come with a rod; that is, to exert his apostolical power in chastising them, by making some examples, and inflicting some diseases and corporal punishments, or by other censures for their faults. Note, Stubborn offenders must be used with severity. In families, in Christian communities, paternal pity and tenderness, Christian love and compassion, will sometimes force the use of the rod. But this is far from being desirable, if it may be prevented. And therefore the apostle adds that it was in their own option whether he should come with a rod or in a quite different disposition and manner: Or in love and the spirit of meekness. As much as if he had said, “Take warning, cease your unchristian feuds, rectify the abuses among you, and return to your duty, and you shall find me as gentle and benign as you can with. It will be a force upon my inclination to proceed with severity. I had rather come and display the tenderness of a father among you than assert his authority. Do but your duty, and you have no reason to avoid my presence.” Note, It is a happy temper in a minister to have the spirit of love and meekness predominant, and yet to maintain his just authority.
Fuente: Matthew Henry’s Whole Bible Commentary
Have I sent (). First aorist active indicative. Probably Timothy had already gone as seems clear from 16:10f. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Ac 19:22). Probably also Titus was then despatched to Corinth, also before the uproar.
In every church ( ). 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 () the Corinthians of Paul’s teachings.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For this cause have I sent unto you Timotheus.” (dia touto auto) “on account of this very thing.” (The humility and patient service of the missionaries while in financial need). (Greek epempsa humin Timotheon) “I sent to you Timothy.” Timothy was sent of Paul, a leader of the missionaries, to report their faith and service not to exercise authority over the Corinth church.
2) “Who is my beloved son and faithful in the Lord.” (hos estin mou teknon agapeton kai piston en kurio) “who is my beloved son (in the ministry) and faithful in the master.” Paul assured the Corinthian brethren that Jesus was lord or master of the life of Timothy, Act 19:22; 1Co 16:10-11.
3) ‘Who shall bring you into remembrance.” (hos humas anamnesei) “who shall cause you to recall, or bring up in your memory.” Remembrance of former sacred vows, pledges of faith, and moral stands for right should often be recalled as moments of strengthened and renewed efforts for truth, 2Ti 2:14; 2Pe 1:12.
4) “Of my ways which be in Christ.” (tas hodous mou tas en Christo iesou) “the ways of me which (are) in Christ Jesus.” Timothy had become a very devout, loyal missionary companion of Paul and was most able to certify to the Corinthian brethren the integrity of his life and doctrines.
5) “As I teach everywhere in every church.” (Greek kathos pantachou en pase ekklesia didasko) “Just as everywhere in every church I teach.” True ministers of God are glad to have capable brethren to report their labors and faith to others. They neither fear factual reports regarding their deportment nor the doctrines they preach, Act 17:11; Joh 5:39.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(17) For this cause.When St. Paul contemplated a visit to the churches in Macedonia and Achaia he sent Timothy and Erastus in advance (Act. 19:21-22). It is to this fact allusion is here madefrom 1Co. 16:10, we see that the Apostle did not calculate on Timothys arrival in Corinth until after this letter had reached them. The rumours of the existence of factions in Corinth had reached St. Paul before Timothy had departed, and were the cause of his desire that before himself visiting Corinth Timothy should do so, and bring the Corinthians to a better frame of mind before the Apostles arrival. After Timothys departure from Ephesus the Apostle heard from the household of Chloe how very much worse than he had imagined from the previous rumours was the state of affairs at Corinth. It would not do to let such a condition of things continue to grow and intensify until Timothy should arrive there, delayed as he would be in visiting other places in Macedonia and Achaia en route. Nor, indeed, would it be safe to leave one of Timothys nervous (1Co. 16:10) and gentle temperament (perhaps the result of his having been brought up and educated entirely by women, 2Ti. 1:5) to deal with such a state of anarchy as the Apostle now knew to exist in Corinth. Further, the letter from Corinth had arrived since Timothy had left, and it required an immediate answer. Such reason, doubtless, influenced St. Paul in sending this letter to Corinth at once so as to anticipate the arrival of Timothy there. That you might return to the dutiful position of sons, I sent you one who is a sona beloved and a faithful spiritual childwho will not be an addition to the too numerous instructors already at Corinth, but will, by what he says, and by his own example, remind you of my teaching (see 2Ti. 3:10), which he fully understands, and which never varies, being the same to every church. The emphatic use of the word my son here in reference to Timothy, taken in connection with the clear expression in 1Co. 4:15 of what was involved in that spiritual relationship, shows that St. Paul had converted Timothy to the faith (Act. 16:1). In the Second Epistle to the Corinthians St. Paul speaks of Timothy as his brother (2Co. 1:1).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. For this cause To keep my model of Christianity fresh before you. For as I imitate Christ so Timothy imitates me, and so do you imitate Timothy. Thereby, through me and Timothy, you shall be shaped to the true Christ-model.
Bring into remembrance You learned it once, when I was with you; but, alas! through my absence and your sinfulness you have too much forgotten it.
My ways My style of Christian character as an example; and my methods of promoting the conversion and sanctification of souls.
As I teach In doctrine and morals, of which the future chapters of this epistle are an example for later ages.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘This is the reason why I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every church.’
It is because of his love for them and because he is their spiritual father that he is now sending Timothy to them. Note the comparison and contrast between ‘beloved children’ (1Co 4:14) and ‘beloved and faithful child’. Comparison because he wants them to have a fellow feeling with Timothy as all having been brought to Christ by Paul, and contrast because Timothy has stood firm and retained his faithfulness to the truth, unlike the Corinthians. Thus he is truly ‘in the Lord’. So Timothy is well qualified to remind them of Paul’s ‘ways which are in Christ’.
There is the definite hint here that their ways are not ‘in Christ’. They have chosen their own ways as he has already pointed out, and will again point out shortly. They need to return to the ways of Christ, the ways of lowliness and self-giving, the ways of obedience to Scriptural morality, the ways taught by Paul in every church. By these words he also makes clear that Timothy is his trusted emissary. They might well call to mind Jesus’ parable of the vineyard when the lord who had gone away sent his beloved son to the workers in the vineyard. Timothy has come to speak in his name, and he speaks in Christ’s name.
The fact that Timothy is not included in the initial greeting might arise from his youthfulness, or it may be because he was not there with Paul at the time. It is possible that Paul sent to him wherever he was and asked him to go to Corinth to represent him.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 4:17. For this cause have I sentTimotheus This he does to shew that what he taught and pressed them to, was not in a pique against his opposer; but to convince them that all he did at Corinthwas the very same, and no other than what he did every where, as a faithful steward and minister of the Gospel. See Locke and Witsiu
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 4:17 . ] namely, in order to further among you this state of things meant by . . . Chrysostom, Theophylact, Piscator, Rckert, Maier, make it refer to 1Co 4:15 : “on this ground, because I am your father.” But that would convert 1Co 4:16 , quite arbitrarily, into a strange parenthetical interpolation.
. .] See Introd. 2. He had already started upon his journey, but was not to arrive until after this Epistle had reached Corinth, 1Co 16:10 ; hence he must not be regarded as the bearer of it (Bleek).
] comp 1Ti 1:2 ; 1Ti 1:18 ; 2Ti 1:2 . The father sends to his children (1Co 4:14 f.) their brother, specially dear and faithful to himself, in whom, therefore, they too may have full trust. From the quite definite reference of in 1Co 4:14 , comp 1Co 4:15 , we are warranted in assuming with confidence that Timothy had been converted by Paul ; his conversion, since in all likelihood he was from Lystra (see on Act 16:1 ), being probably comprised in the statement in Act 14:6-7 ; for in Act 16:1 he is already a Christian.
] specifies the characteristic relation in which Timothy is his beloved and faithful child (comp Eph 6:21 ); for apart from the fellowship in faith and life with Christ, there is no relationship of father and son subsisting between Paul and Timothy at all. The expression is therefore not essentially different from , 1Ti 1:2 . Comp 1Co 1:3 .
] for the Corinthians seemed to have forgotten it. [719]
. ] i.e. the paths, which I tread in Christ (as my sphere of activity), i.e. in the service of Christ . The aim in view ( ) is to lead them to imitate the apostle by reminding them of the whole way and manner, in which he conducted himself in his calling alike personally and relatively ; for must not the recalling of that conduct vindicate his character, so much misunderstood and depreciated in Corinth, and place it in such a light as would show it to be worthy of imitation? more especially in respect of his self-denial and humility, so far removed from the arrogance and self-seeking of the Corinthians.
] is commonly taken as defining more precisely what has been already stated in a general way, as does in Rom 11:2 , Luk 24:20 , Thuc. i. 1, and frequently elsewhere. See Bornemann in Luc. p. 141. But means sicut (Vulgate), like the classical or : even as, in such fashion as . [720] We must therefore abide by the meaning of the word, and interpret: he will recall to your memories my official conduct in such fashion, as I teach in all places; i.e. he will represent it to you not otherwise than as it is everywhere exemplified in me by my capacity as a teacher, not otherwise therefore than in correspondence with the invariable method in which I discharge the vocation of my life, not otherwise, in short, than as it actually is everywhere. In this way refers not to the contents of , nor to the mode of preaching (neither of which would stand in a relation of practical significance to . . .), but to the peculiarity of character as a whole , which distinguished Paul in his work as a teacher.
. . .] This emphatic statement, with its double description, gives additional weight to the example to be imitated. Comp Act 17:30 ; Act 21:28 .
[719] That Paul does not use , to avoid giving offence, because Timothy was still young (Chrysostom, Theophylact), is an imagination pure and simple. Theodoret says aptly: .
[720] Billroth renders it rightly: eodem modo, quo , but inserts quite unwarrantably an ipse after the quo.
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 every where in every church.
Ver. 17. For this cause ] That ye may be followers of me, and know what I do.
Of my ways which be in Christ ] It is of excellent use to know what good men, especially ministers, do, as well as what they say. Ministers’ lives should be a transcript of their sermons, or as so many sermons on the life of Christ.
17. ] , in order that you may the better imitate me by being put in mind of my ways and teaching: not, as Chrys., Theophyl., al., , , which would make 1Co 4:16 a very harsh parenthesis, and destroy the force of what follows. On the fact , see Prolegg. to 2 Cor., ii. 4.
] see 1Ti 1:2 ; 1Ti 1:18 ; 2Ti 1:2 . Meyer remarks, that by the strict use of the word in this passage ( 1Co 4:14-15 ) we have a certain proof that Timothy was converted by Paul : see Act 14:6-7 and note. “The phrase seems to be used here in reference to , 1Co 4:14 ; ‘I sent Timotheus, who stands to me in the same relation that you stand (in).’ ” Stanley.
points out the spiritual nature of the relationship.
] Timothy, by being himself a close imitator of the Christian virtues and teaching of his and their spiritual father, would bring to their minds his well-known character, and way of teaching, which they seemed to have well-nigh forgotten. See 2Ti 3:10 .
specifies what before was expressed generally: so Luk 24:19-20 , . . . . and Thucyd. i. 1, . . ., .
. . ] To shew the importance of this his manner of teaching, he reminds them of his unvarying practice of it: and as he was guided by the Spirit, by inference, of its universal necessity in the churches.
1Co 4:17 . “For this reason” viz. , to help you to imitate me as your father “I sent to you Timothy, who is a beloved child of mine, and faithful in the Lord”. Timothy had left P. before this letter was written, having been sent forward along with Erastus (possibly a Cor [767] , Rom 16:23 ) to Macedonia (Act 19:22 ), but with instructions, as it now appears, to go forward to Cor [768] ; respecting his visit, see notes to 1Co 16:10 f. The Cor [769] had heard already (through Erastus?) of Timothy’s coming; P. does not announce the fact, he explains it: “This is why I have sent . to you”; to the (1Co 4:14 ) P. sends a (see Phi 2:19-22 ), adding ., since it was a trusty agent, one “faithful in the Lord” in the sphere of Christian duty that the commission required. For , see parls., esp. Eph 6:21 , Col 4:7 ; (Act 16:15 ) denotes a right relationship to Christ, includes responsibility for others. “Who will remind you of my ways, that are in Christ” ( ); the adjunct is made a definition by the repeated art [770] with double acc [771] , like . in Joh 14:26 , combines our remind (a person) and recall (a thing). Paul’s “ways” had been familiar in Cor [772] ( cf. Act 20:31-35 ; also 2Co 1:12 ff.), but seemed forgotten; the had crowded out of mind the . He means by habits of life to be copied (1Co 4:16 ) the of 2Ti 3:10 f. not doctrines to be learnt; see further 1Co 9:19-27 , 1Co 10:33 to 1Co 11:1 , 2Co 6:4-10 ; 2Co 10:1 . For , see note on . ., 1Co 1:2 . In Paul’s gentler qualities Tim. would strongly recall him to the Cor [773] , by conduct even more than words. “According as” (not how) “I teach” in accordance with my teaching. Paul’s ways and teaching are not the same thing; but the former are regulated by the latter; they will find the same consistency in Tim. “(As I teach) everywhere, in every Church:” the “ways” P. and Tim. observe, and to which the Cor [774] must be recalled, are those inculcated uniformly in the Gentile mission; see 1Co 1:2 ( , and notes), also 1Co 11:16 , 1Co 14:33 .
[767] Corinth, Corinthian or Corinthians.
[768] Corinth, Corinthian or Corinthians.
[769] Corinth, Corinthian or Corinthians.
[770] grammatical article.
[771] accusative case.
[772] Corinth, Corinthian or Corinthians.
[773] Corinth, Corinthian or Corinthians.
[774] Corinth, Corinthian or Corinthians.
For this cause = On account of (Greek. dia. App-104. 1Co 4:2) this.
sent. App-174.
Timotheus. See 1Co 16:10.
bring you into remembrance = remind you. Greek. anamimnesko. Elsewhere, Mar 11:21; Mar 14:72. 2Co 7:15. 2Ti 1:6. Heb 10:32.
which be. Omit.
as = even as.
church. App-186.
17.] ,-in order that you may the better imitate me by being put in mind of my ways and teaching: not, as Chrys., Theophyl., al., , ,-which would make 1Co 4:16 a very harsh parenthesis, and destroy the force of what follows. On the fact, see Prolegg. to 2 Cor., ii. 4.
] see 1Ti 1:2; 1Ti 1:18; 2Ti 1:2. Meyer remarks, that by the strict use of the word in this passage (1Co 4:14-15) we have a certain proof that Timothy was converted by Paul: see Act 14:6-7 and note. The phrase seems to be used here in reference to , 1Co 4:14; I sent Timotheus, who stands to me in the same relation that you stand (in). Stanley.
points out the spiritual nature of the relationship.
] Timothy, by being himself a close imitator of the Christian virtues and teaching of his and their spiritual father, would bring to their minds his well-known character, and way of teaching, which they seemed to have well-nigh forgotten. See 2Ti 3:10.
specifies what before was expressed generally: so Luk 24:19-20, . … and Thucyd. i. 1, . . ., .
. .] To shew the importance of this his manner of teaching, he reminds them of his unvarying practice of it: and as he was guided by the Spirit, by inference, of its universal necessity in the churches.
1Co 4:17. , Timotheus) 1Co 16:10.- , my son) and therefore imitator. Paul calls Timothy his brother; see 2Co 1:1, note; but in this passage the affection of the father is uppermost in his thought.-, beloved) to whom I have willingly committed the business.-, faithful) to whom I could safely commit the business.-, will remind you) He does not say will teach. The Corinthians had knowledge; they had need of admonition.- , my ways) in which I walked whilst with you.-, even as) as , a minister.-, in the church) emphatically in the singular number.
1Co 4:17
1Co 4:17
For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord,-To the end that they imitate him, he sent Timothy, who also was his son in the gospel, and faithful in the Lord, who as his son imitated him as he besought them to do.
who shall put you in remembrance of my ways which are in Christ, even as I teach everywhere in every church.- [Timothys description of Pauls conduct would correspond with Pauls actual behavior as a Christian and a teacher, which he declares emphatically to be the same everywhere. This was said to assure them that, in laying upon them the necessity of unanimity and humbleness of mind, he did not inculcate what he did not universally teach and practice himself. His public teaching and private life were the same everywhere. What he taught in Corinth was the same that he taught and practiced in Philippi and everywhere else.]
Lecture 12
Discipline In The Church Of God
1Co 4:17-21; 1Co 5:1-13
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 every where in every church. Now some are puffed up, as though I would not come to you. But 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. For the kingdom of God is not in word, but in power. What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his fathers wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (4:17-5:13)
We have already noticed that this first epistle to the Corinthians is the charter of the church and that it brings before us certain divinely-given rules and regulations for the ordering of the local churches of God here on earth. This portion deals with the question of the discipline of an open offender against holiness and righteousness. The church is the house of God. When I use that word, I do not mean a building. God had one house made of stone and mortar, the temple at Jerusalem. He has never owned another. His present house is made of living stones, men and women built together for an habitation of God through the Spirit. This is the house of God, the assembly of God, which is the church of the living God in this present age of grace; and holiness becomes Gods house. He dwells in His church, that is, in the assembly of His saints, and therefore it must be a holy assembly. That is why again and again in the New Testament we are exhorted to absolute separation from the world and its ways.
Sometimes when those who watch for your souls seek to be very careful regarding worldliness and carnality and unholy things cropping out in the church of God, they are looked upon as censorious and harsh and possibly unkind, because they try to deal with matters of this character, and people fall back on a Scripture like this, Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again (Mat 7:1-2). In these verses our Lord is speaking of the motives of the heart. You have no right to judge my motives; I have no right to judge your motives. If I see one put a ten-dollar bill in the offering basket and I say to myself, Oh, yes, he is just trying to be ostentatious, he did not give that out of real love for Christ, I am wrong, for I am judging ones motive, and I have no right to do that. This may apply to a thousand things. But the church of God is called upon to judge concerning the unrighteous behavior of any of its members. Verse 12 of chapter 5 says, For what have I to do to judge them also that are without? do not ye judge them that are within? The world outside goes on its way and the church of God has no jurisdiction there.
The church of God is responsible as to the character of its fellowship, and it is responsible as to those who sit down together at the table of the Lord and are linked up in Christian service. Where there is failure, the individual who fails is responsible before God. It is a serious thing to profess to live the life that should characterize members of the church of God. Ours is a high and holy calling, and if we lower the standard, we are not only dishonoring Christ individually, but we are giving the wrong testimony to the world.
The story is told of a man who wanted to hire a coachman. He lived in a mountainous region and the road to his home ran along a precipice. A number of men applied for the position. He said to one of them, Tell me, are you an adept at handling fractious horses?
Yes, I am, he said.
Can you drive a six-horse team?
Yes.
How near can you drive to the edge of the cliff without going over?
I have a steady hand and my eye is pretty true; I can get within a foot of it and not go over.
You step outside, said the man, and he called another and asked him the same questions.
He said, I am an expert in handling horses; I can drive right along the edge and not go over.
Step outside, and he called another and asked the questions.
If you want a man to drive on the edge of the precipice, said this man, you do not want me. When I drive, I keep as far away from the edge as I can.
You are the man I want. I will take you.
Christian, be careful of the edge of the precipice. Do not get near it, for the first thing you know you will go over, and this will mean not only the ruin of your own testimony, but the sad thing is, you are liable to drag others over with you. Keep away from the edge, and do not resent it if those who watch for your souls as those who must give account try to impress upon you the solemnity of these things.
The apostle Paul had heard serious things concerning certain internal conditions in the church at Corinth, but he had been hindered from getting to them, and certain persons in the church who were carnally minded themselves and who knew that the apostles coming would probably mean rebuking them for their worldly behavior were saying, Paul is really afraid to come to Corinth, he knows he hasnt the influence he once had. But he says, No, I am not afraid to come. Some of you are puffed up, as though I would not come to you. But I will come shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. In other words, when he should come (and he was speaking with apostolic authority), there were some things he was going to look into very carefully. He would find out whether the power of God was working in their lives or whether it was just bravado and conceit that led them to justify themselves. There is a tremendous lot of pretence among professing Christians: pretending to a piety that they do not possess, pretending to a devotedness that is not genuine. He would know not only the talk of their lips but would inquire into the behavior that characterized them. For the kingdom of God is not in word, is not merely lip profession, but in power, it is the manifestation of the Holy Spirit in the life.
The apostle says, I want to come to you, but do you want me to come with a rod-a rod of discipline? Did they want him to come as the representative of the Lord to chastise them for their bad behavior, or to come in the spirit of meekness so that they and he might sit down together over the Word of God and enjoy the precious things of Christ? If they desired him to come in this last way, there were some things to be settled first, and he told them what they were. In the first place, it is reported commonly-this was not merely a matter of some individuals gossip, it was widely known-that you are tolerating one of the vilest forms of immorality that has ever been heard of even among the heathen Gentiles; it is known that one of your members actually has taken his fathers wife (not of course his mother, but his stepmother) as his own wife. This is an abomination in the sight of God, but you have not recognized the wickedness of it. You have rather prided yourselves on the breadth and liberality that would enable you to go on with a thing like that. You are puffed up when you ought to be brokenhearted. Ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. Even if they felt that they did not know how to handle a thing like this, they could have been down before God with breaking hearts crying to Him to undertake for them, and He would have intervened and taken the wicked man from among them. But since he had received the evil report, as the representative of the Lord Jesus Christ he was going to tell them how to handle the situation, and in so doing he gave instruction concerning the handling of similar questions all down through the centuries.
For I verily, as absent in body, but present in spirit, have judged already. In other words, because we are all one in the Lord I have looked into this matter already, I have discerned, I have investigated and have the facts concerning him that has done this deed. This is the verdict, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power [or authority] of our Lord Jesus Christ, to deliver such an one unto Satan. What does that mean? John says, We know that we are of God, and the whole world lieth in wickedness (1Jn 5:19), or, in the wicked one. This man was in the circle of those who are of God. Somebody might say, The way to help him is to keep him in the circle, let him sit down with you at the Communion table; do not be hard on him, try to win him back, throw your arms of love about him and sympathize with him. The unrepentant man will be more hardened in his iniquity if you do that. Put him outside in the Devils domain, let him know that he has forfeited all title to a place with the people of God-that he has been put back into the world where Satan rules. That is what he means when he says, Deliver such an one unto Satan for the destruction of the flesh. What has caused all this trouble? The activity of the flesh. Very well, put him out in that sphere where he will find out that it is an evil and a bitter thing to forsake the Lord his God. When he finds himself abhorred by men and women who love Christ, when he finds his sin is a stench in the nostrils of Christian people, he may break before God. If, in spite of his sin, he has really been born again, he will break. If he has been a false professor, he will plunge deeper and deeper into evil things.
Deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. We do not like to carry out extreme commands like these, but this is the Word of God, and the greatest kindness that the people of God can do to a man who is deliberately going on in willful sin is to refuse Christian fellowship to him. As long as you treat him as a brother he will only be puffed up in his ungodly ways and it will be harder to reach him. But if you obey the Word, God will work toward his recovery and restoration.
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Housewives know that. What is the nature of leaven? You have a great pan of dough and insert a little leaven, and if you leave it all night, the whole thing runs over on the table by morning. Very well, you allow one wicked man to go unrebuked and undealt with after the wickedness has been fully manifested, and the thing will go on like an infection working, working, working to the ruin of others and to the harm of the entire testimony.
The church of God is largely afraid to exercise discipline today, but where this is carried out in obedience to the Word of God the church is kept in a condition where God can work. The apostle was not acting upon mere hearsay, there was definite evidence as to the guilt of this man. The church of God is not to jump to conclusions. We are not to believe every scandal that people try to circulate. We have a rule, If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican (Mat 18:15-17). If he will not hear the church, he has to be put under discipline. If one knows of definite wickedness, he should go first to the guilty person and try to set it right. If he does not succeed, he is then to take another witness, but if he will not hear them, they are to take it to the church of God and be prepared to back up everything.
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. Before God the whole body is looked upon as unleavened, for Christ our passover is sacrificed for us. We are men and women who began with the blood of the cross. Like Israel in Egypt, when sheltered by the Passover, they were to put all leaven away. Leaven is the type of wickedness.
Leaven is mentioned in Gal 5:9: A little leaven leaveneth the whole lump. There he is speaking of evil and unsound teaching which permeates and leavens the assembly of God. Christ our passover is sacrificed for us, and if we have been redeemed by the precious blood it is incumbent upon us to recognize our responsibility to keep the feast, the feast of communion and fellowship with Him, not with old leaven, that is, the corruption of the old nature, nor with malice. Is there a child of God who is still tolerating un-judged malice in the heart? Neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. Our God looks for reality. It is not enough to say, Lord, Lord, have we not prophesied in thy name?and in thy name done many wonderful works? (Mat 7:22). The great thing is for all who have been redeemed by His precious blood to manifest subjection to the Lord in the life.
In the concluding verses the apostle stresses the treatment that should be meted out to evildoers who have gotten into the church. You cannot discipline the world. He says, I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters. If you should try to regulate all immorality in the world, you would have a tremendous job upon your hands, but here is the point: if a man who calls himself a brother is an immoral man or a covetous man-what is that? Does he couple covetousness with fornication? The love of money is a root of all evil (1Ti 6:10), and covetousness, reaching out and grasping for wealth, is just as vile a thing in Gods sight as indulgence in unholy lust in other lines.
If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer. What is a railer? It is a person who has a tongue loose at both ends and on a pivot in the middle, a vicious talker, an evil speaker, one who can destroy the reputation of another just as the murderer drives a dagger into the heart and destroys a life. A railer is a wicked person in the sight of God. Oh, somebody says, I dont mean any harm, but I am so careless with my tongue. What would you think of one who goes around with a machine gun and keeps firing away on this side and that, and someone says, What are you doing? Oh, he replies, I dont mean any harm, but I am so careless with this machine gun. A character assassin is as wicked in the sight of God as one who would take anothers life.
Or a drunkard. No drunkard shall inherit the kingdom of God. You young people in these vicious days in which we live, if you never want to be a drunkard, do not fall in with the current idea of thinking it is fashionable for everybody to drink a little bit. No man ever became a drunkard who was not first a moderate drinker. Somebody may say, I do not believe in that; I can take a little and it does me no harm. But it may do your brother harm, and Paul said, If meat make my brother to offend, I will eat no flesh while the world standeth (1Co 8:13). Here is Gods standard. If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
An extortioner is one who squeezes the poor. Maybe he tries to cover up his sin in this way: he squeezes the poor and makes an extra thousand dollars, and then on Sunday comes down to the church and says, I want to give you a hundred dollars for missions. God says, Keep your dirty money, you got it in the wrong way. God wants holy money to use in holy service. An extortioner is a wicked person and God says, With such an one no not to eat. You are not to sit down to the table with such an one. That would cut down our dinner parties considerably, and I take it that he also includes the Lords table. People should be warned to stay away from the Lords table if living as depicted here.
For what have I to do to judge them also that are without? do not ye judge them that are within? Outside in the world God judges, He will deal with them in due time, but He calls upon the church of God to maintain careful discipline over its members for the glory of the Lord Jesus Christ. His good name is at stake. People say, What! Is that one of your Christians? Does that person belong to Christ and do thus and so? That is one reason why the church of God is responsible to maintain holiness as it goes on through the world.
And now the concluding word: Therefore put away from among yourselves that wicked person. Of course there is a great deal of other instruction in Scripture for discipline, as in the case of a brother overtaken in a fault, and the Word says, If a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted (Gal 6:1). Every effort should first be made to restore the wanderer, but if he will not be restored, if he persists in his sin, if he goes on defying the discipline of the church of God, then the time comes when the Word has to be acted on: Put away from among yourselves that wicked person.
Perhaps some of you feel like saying what one of the Hopi Indians said to me one time after I had tried to put before them the responsibility of a Christian. They had a rather peculiar name for me; it was, The Man with the Iron Voice; and he said, Man with the Iron Voice, you have made the way very hard today. I thought I was saved by grace alone, but now it looks as though I have to walk to heaven on the edge of a razor. We are saved by grace alone, but we are called to walk in holiness, and while we have no ability to do it ourselves, the Holy Spirit has come to dwell in every believer and He is the power of the new life. If we live in the Spirit, let us also walk in the Spirit, and we will be enabled thus to honor the Lord Jesus Christ by holy, unworldly, devoted, godly lives.
son Gr.
teknon, child, “born one.”
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
Reciprocal: Act 11:26 – with the church Act 16:1 – named 2Co 12:17 – General Eph 1:1 – which Phi 1:19 – I know Phi 2:22 – as Col 1:2 – faithful Col 4:8 – I have 1Ti 4:6 – thou put
7
1Co 4:17. Son is used figuratively,, and Thayer explains the original in this and many other passages to mean, “just as in Hebrew, Syriac, Arabic, Persia, so in the N. T., pupils or disciples are called children of their teacher, because the latter by their instruction nourish the minds of their pupils and mould their characters.” In chapter 16:10, 11 is a statement of Timotheus’ journey to Corinth, but he had not reached the city when Paul wrote this statement; the apostle wished to have a welcome in readiness for him when he arrived. Paul was not seeking any personal praise for his work, but wished the Corinthians to have the testimony of Timotheus (Timothy) that he was doing all his teaching as Christ would have it done.
1Co 4:17. For this cause have I sent unto you Timothy, who is my beloved and faithful son in the Lordfor he was his spiritual father as well as theirs (see 1Ti 1:2; 1Ti 1:18; 2Ti 1:2; 2Ti 1:2 l). The apostles plans at this time are stated in Act 19:21-22 (see Paleys Horae Paulinae, iii. 2).
who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in every churchfor he would insist on nothing at Corinth but what he required of every church. Timothy, as his chosen companion in missionary travel, was fully cognizant of his whole principles and procedure, character and carriage, in everything. No fitter substitute, then, could have been sent.
No sooner had St. Paul planted a church in Corinth, but, by the envy and malice of Satan, most notorious disorders, and scandalous abuses, were cast into it. To obviate which great and growing mischief, he writes them his mind in this epistle. But lest this method should prove ineffectual, because writing at a distance is not so moving as conferring face to face, he sends Timotheus unto them, to excite and persuade them to their duty, by bringing to their remembrance his ways which were in Christ, both what he had formerly taught, and did yet continue to teach in every church: I have sent unto you Timotheus, my beloved Son, and faithful in the Lord.
Here note, 1. The messenger sent to them, described by his name, Timotheus, or Timothy; by his relation, his beloved Son; that is, his son in the faith, his spiritual son, possibly converted, undoubtedly instructed by him in the principles of Christianity.
He is farther described by his zeal and diligence in the work of the gospel: faithful in the Lord, that is, faithful in the work of the Lord.
A noble character of a gospel minister: faithful to God, faithful to souls, faithful in his intentions, faithful in his endeavours, faithful in all the administrations of Christ’s house; faithful and affectionate towards the poor of the flock, remembering that all souls are rated at one value in his Master’s book; faithful in public preaching, faithful in private inspection. Happy are the people who have such faithful persons for their spiritual guides and pastors.
Note, 2. The message and errand Timothy was sent upon, namely, to acquaint the Corinthians with St. Paul’s doctrine and practice, and to excite and persuade them to their duty, by bringing his ways to their remembrance.
Where observe, That St. Paul had led so holy and unblamable a conversation in every place where he had lived, that he is neither afraid nor ashamed that his course of life should be discovered and made known to all the world. A great example for our imitation, to walk before God and our people with such care and caution, with such heedfulness nad circumspection, that we need not blush, when either our doctrine or practice are published before all the churches of Jesus Christ. Timothy shall acquaint you with my ways, and with what I teach everywhere in every church.
1Co 4:17. For this cause That you may be better able to trace my steps, and may be animated to do it with the greater care; I have sent unto you Timotheus, my beloved son One whom I love with an entire fatherly affection, as if he were my son, 2Ti 1:2. Elsewhere he styles him brother, but here paternal affection takes place. And faithful in the Lord In the Lords work, (Php 2:20,) and by his assistance; who shall bring you into remembrance of my ways My Christian course of life for your imitation, 1Co 4:16. As I teach everywhere According to the constant tenor of my preaching. With regard to Pauls sending Timothy to Corinth, the case seems to have been this: the great success with which the apostle preached at Ephesus having induced him to remain a while longer there, after he heard of the dissensions in Corinth, he judged it proper to send Timothy and Erastus into Macedonia, (of which mention is made Act 19:22,) to learn how matters stood at Corinth. And if, on the information they received, they should judge their presence would be of use in composing the disagreements among the Corinthians, they were to go forward and attempt it, by putting them in remembrance of the apostles doctrine and practice. Yet it appears from 1Co 16:10, where he says, if Timothy come, that he was uncertain whether he went to Corinth or not.
Vv. 17. For this cause have I sent unto you Timothy, who is my beloved son and faithful in the Lord; he shall bring you into remembrance of my ways which be in Christ, even as I teach everywhere in every Church.
We need not take the aorist in the sense of the Greek epistolary past, when the author, transporting himself to the time when his letter shall be read, speaks in the past of a present fact. The passage 1Co 16:10-11, proves that the apostle means, I have sent, for Timothy had really started when Paul was writing, though he was not to arrive till after the letter; comp. Act 19:21-22. How do such coincidences prove the accuracy of the narrative of the Acts!
In calling Timothy his son, he alludes to his conversion of which he had been the instrument, no doubt during his first visit to Lystra; comp. 2Ti 1:2. By this title he gives him, as it were, the position of an elder son relatively to the Corinthians, who, as younger children, should take rule from him. He characterizes him as beloved, which recommends him to their affection, and as faithful in the Lord, which is his title to their confidence. The term is used, like our word faithful, in the active sense: one who believes, or in the passive sense: one who may be believed, who should be trusted. It is the second sense which at least prevails here; he will be to them a sure counsellor in the things of the Lord.
His mission is to bring them into remembrance. This phrase, designedly chosen, distinguishes the part of Timothy from that of the apostle, and insinuates at the same time that the Corinthians are not ignorant, but that they have only forgotten.
What does the apostle understand by his ways which be in Christ? Is it the way in which he regulates his own conduct? But the words, As I teach everywhere, do not suit this meaning. Meyer thinks that the words, as I teach, may be applied to the way in which he acted when carrying out his office as a preacher. This is an inadmissible makeshift. Or should we, on the contrary, apply the phrase, my ways in Christ, to the contents of the apostolic preaching? This meaning is no less forced. It only remains, as it seems to me, to apply the , as I teach, to the apostle’s practical teaching (as it is summed up Romans 12-14), to the true method of Christian life: the humility, abnegation, self-forgetfulness, consecration to the Lord, which ought to characterize a true believer. This is the course which Paul himself has followed since he was in Christ (my ways in Christ); and it was this mode of acting pursued by the apostle which he inculcated in all the Churches. The word , even as, brings out the harmony between his life and this teaching.
The words everywhere and in every Church seem to be tautological. But the first signifies: in every sort of country, in Asia as in Greece. Timothy, who had followed him in all his journeys, could bear witness to this. In every Church signifies: in each Church which I found. He seeks to impress the same direction on these new communities; there is always the call to come down by humility, not to be exalted by boasting. No doubt there was the disposition to believe that Paul was imposing exceptional demands on the Corinthians. But no; they are the same as are accepted and practised by each of his Churches; comp. 1Co 1:2, 1Co 14:33; 1Co 14:35-36. Timothy, who has himself witnessed all these foundations, will be able to certify them of the fact.
But this sending of Timothy might lead them to suppose that the disciple was a substitute for the apostle, and that after this visit the latter would not think of coming himself. This conclusion had already been expressly drawn, some had even made a triumph of it at the expense of the apostle. He had doubtless been informed of this by the three deputies, and it is to this insulting supposition that the final passage refers, 1Co 4:18-21.
For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which are in Christ, even as I teach everywhere in every church. [To aid you in imitating me, I have sent Timothy. He can tell you how I teach, not accommodating the gospel to the prejudices and foibles of any locality; and he can, as my spiritual son, aid you by his own manner of life to remember mine. Paul knew that as soon as they heard of this sending of Timothy, his enemies would conclude that he had sent a messenger because he was afraid to face the church himself. Instantly, therefore, he proceeds to counteract this conclusion.]
Verse 17
Timotheus. The first account of Timothy is given in Acts 16:1-3. He had been at Corinth with Paul on his first visit there. (Acts 18:5.) When this letter was, written, he was at Ephesus with Paul, as appears from the account in Acts 19:21,22, whence it is stated that Paul sent him forward to Macedonia, with directions, probably, as is here implied, to go on to Corinth. Still, as appears from another expression in this Epistle, (1 Corinthians 16:10,) it was not quite certain that he would reach Corinth.
1Co 4:17. Because of this: that you may become imitators of me. From 1Co 16:10 we learn that Paul did not expect TIMOTHY (see 2Co 1:1) to arrive at Corinth till after this letter, and that his coming was uncertain. Consequently, he was not the bearer of the letter, but left Ephesus earlier than it, or at the same time. This agrees exactly with Act 19:22, which says that some time before Paul left Asia he sent Timothy from Ephesus to Macedonia, which lay (cp. 1Co 16:5) on the road to Corinth. We may suppose that, when sending Timothy to Macedonia, Paul instructed him to go on to Corinth; but had some doubt whether he would be able to do so. The change from who will recall etc., to the uncertainty revealed in if he come in 1Co 16:10, is easily accounted for by the fluctuation of the human expectation, or possibly by some change of circumstances while writing this long letter.
My child; 1Ti 1:2; 1Ti 1:18; 2Ti 1:1; 2Ti 2:1; seems to imply that Timothy was converted by Paul. (Cp. Phm 1:10.) And, if so, during the time of Act 14:6-23 : for, in 1Co 16:1, he was already a believer.
Faithful: either believing, as in Gal 3:9; 1Ti 4:10; 1Ti 4:12; 1Ti 5:16; 1Ti 6:2; or trustworthy, as 1Co 1:9; 1Co 4:2; 1Co 7:25; 1Co 10:13. Timothy’s mission suggests the latter sense. The father sends to his children at Corinth another child, an object of his love and worthy of their confidence.
In the Lord: parallel to in faith, 1Ti 1:2. The relationship between Paul and Timothy existed in virtue of their spiritual contact with the Master, Christ.
Who also; expounds because of this.
In Christ: added in consciousness that his conduct as a teacher was an outflow of spiritual life in union with Christ. How deeply a remembrance of this was woven into the entire thought of Paul, we learn from the frequency of these words.
My ways: cp. 2Co 12:18, we walked by the same steps; 2Co 4:2; 2Co 10:2 f; 2Co 5:7. These ways are further described, in addition to 1Co 4:11-13, in 1Th 1:5; 1Th 2:7-12. Paul wishes his readers to join the Thessalonican Christians (1Th 1:6; 1Th 2:14) in imitating his self-sacrificing spirit.
Everywhere in every church: very emphatic.
As I teach: as I conduct myself as a teacher. Timothy’s description of Paul’s conduct will correspond with Paul’s actual behavior as a teacher, which he declares emphatically to be the same everywhere. Notice the consciousness of the Christian uprightness of his whole conduct (cp. 2Co 1:12) which breathes throughout Paul’s letters and emboldens him to point to himself as a pattern.
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 {i} ways which be in Christ, as I teach every where in every church.
(i) What way and rule I follow everywhere in teaching the churches.
Timothy would serve as Paul’s personal representative in Corinth soon (along with Erastus; Act 19:22). Several factors point to the probability that Timothy had already departed from Ephesus but had not yet arrived in Corinth when Paul wrote this epistle (cf. Act 19:22). One of these is Paul’s lack of reference to Timothy in this epistle’s salutation. A second is the tense of the verb translated "have sent" (NASB) or "am sending" (NIV; epempsa, aorist tense). A third is Paul’s later reference to Timothy (1Co 16:10-11). Timothy was, of course, one of Paul’s closest and most trusted fellow workers.
Paul’s way of life here refers to the ethical principles that he taught and practiced.
". . . the Christian leader today not only must teach the gospel, but also must teach how the gospel works out in daily life and conduct. And that union must be modeled as well as explained.
"The need is evident even at a confessional seminary like the one at which I teach. Increasingly, we have students who come from thoroughly pagan or secular backgrounds, who have been converted in their late teens or twenties, and who come to us in their thirties. Not uncommonly, they spring from dysfunctional families, and they carry a fair bit of baggage. More dramatically yet, a surprising number of them cannot easily make connections between the truths of the gospel and how to live.
"A couple of years ago a student who was about to graduate was called in by one of our faculty members who had learned the student was planning to return to computer science and abandon plans to enter vocational ministry. The student was pleasant, with a solid B+ to his credit. But as the faculty member probed, it became obvious that this student had not put it all together. He could define propitiation but did not know what it was like to feel forgiven. He could defend the priority of grace in salvation but still felt as if he could never be good enough to be a minister. He could define holiness but found himself practicing firm self-discipline rather than pursuing holiness. His life and his theological grasp had not come together.
"Mercifully, this particular faculty member was spiritually insightful. He took the student back to the cross and worked outward from that point. The student began to weep and weep as he glimpsed the love of God for him. Today he is in the ministry." [Note: Carson, p. 111.]
Paul gave another gentle reminder that it was the Corinthians and not he who had departed from the Christian way. What he reminded them of here was standard teaching in all the churches (cf. 1Co 1:2; 1Co 7:17; 1Co 11:16; 1Co 14:33; 1Co 14:36).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Beet’s Commentary on Selected Books of the New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)