Exegetical and Hermeneutical Commentary of 1 Corinthians 4:21

What will ye? shall I come unto you with a rod, or in love, and [in] the spirit of meekness?

21. with a rod ] That is either (1) with some commentators, e.g. Chrysostom, the resolution to deliver the rebellious over to Satan (see next chapter). If this be the case, the word ‘power’ in the last verse must include power to do harm. But it is better (2) to refer the expression to the severity of language which the Apostle would be compelled to use, if there were no signs of improvement when he came. This falls in best with the fatherly relation, involving of course the idea of correction, in which he describes himself as standing towards the Corinthian Church. See 1Co 4:15, and compare Pro 13:24; Pro 23:13-14, &c. The words ‘spirit of meekness’ in the last part of the verse confirm this last interpretation. The literal translation is ‘ in a rod,’ referring to the spirit in which the Apostle was to come. ‘Am I to come to you in a spirit of correction, or in a spirit of meekness?’

Fuente: The Cambridge Bible for Schools and Colleges

What will ye – It depends on yourselves how I shall come. If you lay aside your contentions and strifes; if you administer discipline as you should; if you give yourselves heartily and entirely to the work of the Lord, I shall come, not to reprove or to punish, but as a father and a friend. But if you do not heed my exhortations or the labors of Timothy; if you still continue your contentions, and do not remove the occasions of offence, I shall come with severity and the language of rebuke.

With a rod – To correct and punish.

In the spirit of meekness – Comforting and commending instead of chastising. Paul intimates that this depended on themselves. They had the power, and it was their duty to administer discipline; but if they would not do it, the task would devolve on him as the founder and father of the church, and as entrusted with power by the Lord Jesus to administer the severity of Christian discipline, or to punish those who offended by bodily suffering; see 1Co 5:5; 1Co 11:30. See also the case of Ananias and Sapphira (Act 5:1 ff), and of Elymas the sorcerer. Act 13:10-11.

Remarks On 1 Corinthians 4

1. We should endeavor to form a proper estimate of the Christian ministry; 1Co 4:1. We should regard ministers as the servants of Jesus Christ, and honor them for their Masters sake; and esteem them also in proportion to their fidelity. They are entitled to respect as the ambassadors of the Son of God; but that respect also should be in proportion to their resemblance of him and their faithfulness in their work. They who love the ministers of Christ, who are like him, and who are faithful, love the Master that sent them; they who hate and despise them despise him; see Mat 10:40-42.

2. Ministers should be faithful; 1Co 4:2. They are the stewards of Christ. They are appointed by him. They are responsible to him. They have a most important trust – more important than any other stewards, and they should live in such a manner as to receive the approbation of their master.

3. It is of little consequence what the world thinks of us; 1Co 4:3. A good name is on many accounts desirable; but it should not be the leading consideration; nor should we do anything merely to obtain it. Desirable as is a fair reputation, yet the opinion of the world is not to be too highly valued; because –

1. It often misjudges;
2. It is prejudiced for or against us;
3. It is not to decide our final destiny;

(4) To desire that simply, is a selfish and base passion.

4. The esteem even of friends is not to be the leading object of life; 1Co 4:2. This is valuable, but not so valuable as the approbation of God. Friends are partial, and even where they do not approve our course, if we are conscientious, we should be willing to bear with their disapprobation. A good conscience is everything. The approbation even of friends cannot help us on the Day of Judgment.

5. We should distrust ourselves; 1Co 4:3-4. We should not pronounce too confidently on our motives or our conduct. We may be deceived. There may be much even in our own motives that may elude our most careful inquiry. This should teach us humility, self-distrust, and charity. Knowing our own liableness to misjudge ourselves, we should look with kindness on the faults and failings of others.

6. We see here the nature of the future Judgment; 1Co 4:5;

(1) The hidden things of darkness will be brought out – all the secret crimes, and plans, and purposes of people will be developed. All that has been done in secret, in darkness, in the night, in palaces and in prisons, will be developed. What a development will take place in the great Day when the secret crimes of a world shall be revealed; and when all that has now escaped the notice of people, and the punishment of courts, shall be brought out!

(2) Every persons secret thoughts shall be revealed. There will be no concealment then. All that we have devised or desired; all the thoughts that we have forgotten, shall there be brought out to noon-day. How will the sinner tremble when all his thoughts are made known! Suppose, unknown to him, some person had been writing down all that a man has thought for a day, a week, or a year, and should begin to read it to him. Who is there that would not hang his head with shame, and tremble at such a record? Yet at the Day of Judgment the thoughts of the whole life will be revealed.

(3) Every man shall be judged as he ought to be. God is impartial. The man that ought to be saved will be; the man that ought not will not be. How solemn will be the impartial trial of the world! Who can think of it but with alarm!

7. We have no occasion for pride or vain-boasting; 1Co 4:7. All that we have of beauty, health, wealth, honor, grace, has been given to us by God. For what he has given us we should be grateful; but it should not excite pride. It is, indeed, valuable because God gives it, and we should remember his mercies, but we should not boast. We have nothing to boast of. Had we our deserts, we should be driven away in his wrath, and made wretched. That any are out of hell is matter of thankfulness; that one possesses more than another proves that God is a sovereign, and not that we are more worthy than another, or that there is by nature any ground of preference which one has over another.

8. Irony and sarcasm are sometimes lawful and proper; 1Co 4:8-10. But it is not often as safe as it was in the hands of the apostle Paul. Few people can regulate the talent properly; few should allow themselves to indulge in it. It is rarely employed in the Bible; and it is rarely employed elsewhere where it does not do injury. The cause of truth can be usually sustained by sound argument; and that which cannot be thus defended is not worth defense. Deep wounds are often made by the severity of wit and irony; and an indulgence in this usually prevents a man from having a single friend.

9. We see from this chapter what religion has cost; 1Co 4:9-13. Paul states the sufferings that he and the other apostles endured in order to establish it. They were despised, and persecuted, and poor, and regarded as the refuse of the world. The Christian religion was founded on the blood of its author, and has been reared amidst the sighs and tears of its friends. All its early advocates were subjected to persecution and trial; and to engage in this work involved the certainty of being a martyr. We enjoy not a blessing which has not thus been purchased; and which has not come to us through the self-denials and toils of the best people that the earth has known. Persecution raged around all the early friends of the church; and it rose and spread while the fire of martyrdom spread, and while its friends were everywhere cast out as evil, and called to bleed in its defense.

10. We have here an illustrious instance of the manner in which reproach, and contempt, and scorn should be borne; 1Co 4:12-13. The apostles imitated the example of their Master and followed his precepts. They prayed for their enemies, persecutors, and slanderers. There is nothing but religion that can produce this spirit; and this can do it always. The Saviour evinced it; his apostles evinced it; and all should evince it, who profess to be its friends – We may remark:

(1) This is not produced by nature. It is the work ot grace alone.

(2) It is the very spirit and genius of Christianity to produce it.

(3) Nothing but religion will enable a man to bear it, and will produce this temper and spirit.

(4) We have an instance here of what all Christians should evince. All should be in this like the apostles. All should be like the Saviour himself.

11. We have an argument here for the truth of the Christian religion. The argument is founded on the fact that the apostles were willing to suffer so much in order to establish it – They professed to have been eye-witnesses of what they affirmed. They had nothing to gain by spreading it if it was not true. They exposed themselves to persecution on this account, and became willing to die rather than deny its truth – Take, for example, the case of the apostle Paul:

(1) He had every prospect of honor and of wealth in his own country. He had been liberally educated, and had the confidence of his countrymen. He might have risen to the highest station of trust or influence. He had talents which would have raised him to distinction anywhere.

(2) He could not have been mistaken in regard to the events connected with his conversion; Acts 9. The scene, the voice, the light, the blindness, were all things which could not have been counterfeited. They were open and public. They did not occur in a corner.

(3) He had no earthly motive to change his course. Christianity was despised when he embraced it; its friends were few and poor; and it had no prospect of spreading through the world. It conferred no wealth; bestowed no diadem; imparted no honors; gave no ease; conducted to no friendship of the great and the mighty. It subjected its friends to persecution, and tears, and trials, and death. What should induce such a man to make such a change? Why should Paul have embraced this, but from a conviction of its truth? How could he be convinced of that truth except by some argument that should be so strong as to overcome his hatred to it, make him willing to renounce all his prospects for it; to encounter all that the world could heap upon him, and even death itself, rather than deny it? But such a religion had a higher than any earthly origin, and must have been from God.

12. We may expect to suffer reproach. It has been the common lot of all, from the time of the Master himself to the present. Jesus was reproached; the apostles were reproached; the martyrs were reproached, and we are not to be surprised that ministers and Christians are called to similar trials now. It is enough for the disciple that he be as his Master, and the servant as his Lord.

Fuente: Albert Barnes’ Notes on the Bible

Verse 21. Shall I come unto you with a rod, or in love] Here he alludes to the case of the teacher and father, mentioned in 1Co 4:15. Shall I come to you with the authority of a teacher, and use the rod of discipline? or shall I come in the tenderness of a father, and entreat you to do what I have authority to enforce? Among the Jews, those who did not amend, after being faithfully admonished, were whipped, either publicly or privately, in the synagogue. If on this they did not amend, they were liable to be stoned. We see, from the cases of Ananias and Sapphira, Elymas the sorcerer, Hymenaeus and Alexander, c., that the apostles had sometimes the power to inflict the most awful punishments on transgressors. The Corinthians must have known this, and consequently have dreaded a visit from him in his apostolical authority. That there were many irregularities in this Church, which required both the presence and authority of the apostle, we shall see in the subsequent chapters.

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

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

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

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

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

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

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

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

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

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

21. with a rod, or in loveTheGreek preposition is used in both clauses; must I come INdispleasure to exercise the rod, or INlove, and the Spirit of meekness (Isa 11:4;2Co 13:3)?

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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

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

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

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

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

w R. Elias in Adderet apud Trigland. de sect. Karaeor. c. 10. p. 161. x T. Bab. Sanhedrim, fol. 7. 2.

Fuente: John Gill’s Exposition of the Entire Bible

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

Shall I come? (;). Deliberative subjunctive. Paul gives them the choice. They can have him as their spiritual father or as their paedagogue with a rod.

Fuente: Robertson’s Word Pictures in the New Testament

1) “What will ye?” (ti thelele) “What is your highest will, the thing you want most?” This is followed with a rhetoric question, indicating that Paul’s message, when he came, would be of the pleasant or unpleasant nature, contingent or dependent upon the attitude of the Corinthian hearers.

2) “Shall I come unto you with a rod?” (en rabdo eltho pros humas;) “With a chastening rod shall I approach you?” Shall I flail you, scourge you, chasten you, rebuke and reprove you with the word, he inquired. Do you want a whipping, the mother asks the disobedient child. Pro 10:13; Proverbs 26; Pro 29:15.

3) “Or in love and in the spirit of meekness?” (he en agape pneumati te prautetos) “or in an attitude of love, a spirit of meekness?” Paul was prepared to preach the word” in longsuffering upon his return to Corinth, in joy or in sorrow, in reproof, or instruction, as determined by their state or condition upon his return, 2Ti 4:2.

Fuente: Garner-Howes Baptist Commentary

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

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

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

(269) “ Qu’on pourra trouuer;” — “That one could find.”

Fuente: Calvin’s Complete Commentary

(21) What will ye?I give you a choice. I am coming to you as a father in any case. But shall I come as a father comes with a rod (Isa. 11:4), and going to inflict punishment with it (such is the force of the Greek, in a rod); or as a father would come when no faults on the childs part need interfere with the perfect and unrestricted outflowing of his gentleness and love. The pathos of these last few words sufficiently indicate what the Apostle would himself prefer. The choice, however, rested with them. His love would be no love, if without any change on their part, it led him to show no displeasure where correction was for their sake absolutely needed. This is a great and striking example of St. Paul having the mind of God. He treats the Corinthians as God ever treats His children.

This verse at once concludes this first part of the Epistle, in which the party-spirit and the evils resulting from it in Corinth are treated of, and naturally introduces the second topic to be discussed, viz., the case of incest which had occurred, it being one of the things which would compel the Apostle to visit Corinth, not in love and in the spirit of meekness, but with a rod.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

21. What Now St. Paul brings the assertion of his apostolic absoluteness to its final and sharpest point.

A rod An emblem denoting right to punish, whether by parent, by tutor, or by magistrate, and St. Paul was now all three.

Love As the antithesis of severity, which, however, is often only a form of love.

Spirit The temper.

Meekness Gentleness in action.

On this chapter we note:

1. St. Paul claims to speak with a binding authority; not because he was personally infallible in all he said and did, but because he was writing to the Church in his apostolic office, whereto he was called by Christ, and wherein he spoke with the inspiration and authority of Christ. Reciprocally the spiritual in the Church was endowed with more or less power to discern the Spirit of Christ as speaking in him with a divine authority. So St. Paul in 1Co 10:15 appeals to the wisest Corinthians to judge what he says; in 1Co 14:33 he quotes the “Churches of the saints;” and in 1Co 14:37 he appeals specially to the judgment of the “spiritual.” Hence it is by the double witness of inspired apostle and inspired Church that our holy canon of Scripture is authenticated.

2. The Church is, indeed, earlier and older than Scripture. The Church of the New Testament was for a time without a New Testament. And we may concede to the Romanist that it is the Church that gives the Scriptures to the world. Nevertheless the same Spirit that gave the Church gave also the Scripture, as rule and law to the Church. Just because tradition is, by lapse of time, liable to mutation and misunderstanding, the Spirit moved holy men to write. The Church of Corinth, being endowed by the Spirit to realize the divine authority of the apostle, was bound by that authority. So even the Church that gives the Scripture is not superior, but subordinate, to the Scripture she gives, and must be judged by it.

3. Doubtless the apostles wrote many a letter which has not been preserved, as they spoke many a word that was never recorded. It does not follow that those lost letters were inspired, or that the loss was a loss to the sacred canon. Very probably the Church, as a whole, was moved and overruled to deposit in her archives, to read in her Sunday service, and to hand down to posterity, only those writings that were truly canonical.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘What do you wish? Shall I come to you with a rod, or in love and in a spirit of meekness?’

So he closes this section by leaving them a choice. Do they prefer severity, or love and gentleness. As a concerned father he is prepared to use the rod of chastening (Heb 12:5-11 compare Pro 13:24; Pro 23:13-14) but would prefer to come in love and gentleness. It is up to them and will depend on how they respond to his letter. The rod may have in mind ‘the rod of iron’ (Rev 2:27; Rev 12:5) as in Psa 2:9, ‘the iron sceptre’ of judgment. The latter would tie in with his claim to reveal the Kingly Rule of God in power. But the context more suggests the father’s correcting rod. Perhaps he wanted some to see one and some the other. However he is making it clear that he would prefer to come as a father, arriving in love and gentleness to greet responsive children. Some see here a reference to the Holy Spirit, but in view of the contrast we are probably intended to see it as signifying Paul’s own spirit.

This leads immediately into chapter 5. He is about to exercise his fatherly authority. Let them consider how they will respond to it.

Fuente: Commentary Series on the Bible by Peter Pett

1Co 4:21. Shall I come unto you with a rod? “Using my apostolic power for your chastisement?”ThattheApostleshadoftenamiraculouspower of inflicting death and other temporal judgments, in case of aggravated offence, appears from other passages of Scripture, and is more than once referred to in these Epistles to the Corinthians. See ch. 1Co 5:5. 2Co 1:23; 2Co 10:6; 2Co 10:8; 2Co 13:2-3; 2Co 13:10. We cannot but admire the wisdom of Providence in permitting such opposition to rise against St. Paul, particularly at Corinth. It gave him an opportunity of making the strongest appeals to what they are supposed to know of his miraculous power; and had not these appeals been founded on the most certain and evident truth, instead of restoring him to their regard, as we find in fact they did, they must have been sufficient of themselves utterly to have ruined all his reputation and interest among them, had it before been ever so great. See Doddridge, Hammond, Locke, and the note on 1Co 4:1 of the next chapter.

Inferences.Nothing can be more conducive to the advantage of Christianity,and by consequence, of the world, whose happiness is so much concerned in its support and success, than that its preachers should consider, and their hearers remember, the nature of their office. They are not lords over God’s household and heritage, but ministers of Christ, whose business it is to promote their Master’s honour; (1Co 4:1-2.) stewards of his mysteries, who are to endeavour both to keep and to dispense them with all good fidelity. From their Master therefore may they take all their instructions, and to him let them refer all their administrations. Various judgments will be passed upon them; and they who will oppose the attempts of some of their brethren to introduce corruption and confusion into his family, will have many an unkind reflection thrown upon them, and experience the severity of censure, for a conduct which merits the justest approbation. Let them, however, learn by this excellent Apostle, (1Co 4:3.) to be above the judgment of men, and to keep the judgment of the Lord in view; that they may not only be supported under that petulance of their fellow-servants, but may learn to guard against, what is much more dangerous,the treachery of their own hearts, and the flattery of self-love; lest they fondly mistake the voice of prejudice, for that of conscience; or, in other words, the voice of an erroneous conscience, for that of a conscience well informed, 1Co 4:4.

May we often recollect the narrow limits of our own knowledge, that so we may learn modesty in our censures of each other, 1Co 4:5. &c. He only can judge who knoweth the heart;and there is a day approaching which will manifest all its secrets. While others therefore, with a pitiable mixture of arrogance and ignorance, judge one another, and judge us; let us rather be concerned to seek that praise of God, which will be held and felt by the soul with the highest rapture, and will silence every echo of human censure, or human applause.

If it has pleased God in any respect to distinguish us from others, by the gifts and graces which he has bestowed upon us, let us humbly trace these distinctions to their true source; and instead of indulging the least degree of pride on their account, let us rather be the more humble: for surely the more we receive from God, the more we are indebted and obliged; and the more we are obliged to the divine goodness, the greater ought our shame and confusion to be, that we have not answered those obligations by more faithful care, and more constant gratitude.

How adorable is the efficacy of divine grace, which bore the zealous and faithful servants of Christ through all their labours and fatigues, when they were made a spectacle to the world, to angels and men! 1Co 4:9. How glorious a spectacle! worthy surely, as any thing since that wonderful scene on Calvary, of the eye of God himself.

How little are we to judge of the divine favour by external circumstances, when those best of men were of all others the most miserable, farther than as their heavenly hope supported and animated them!But when that is taken into the account, who would not almost envy their lot, though hungry and thirsty, though naked and destitute, without habitation, without protection, without friends? 1Co 4:11-13.When we consider their share in the divine friendship; when we contemplate the blessed effects of their labours, and the glorious crown which awaits them after all their sufferings, surely they must appear happy in proportion to the degree in which they seemed miserable, and glorious in proportion to the degree in which the world held them infamous!

That illustrious person, whose Epistles are now before us, knew not the pleasures of domestic life in many of its most endearing relations: but God made him a spiritual father to multitudes; and no doubt, as he urges the consideration upon his children in Christ, he felt the joy arising from it strong in his own soul, when he said, (1Co 4:15.) I have begotten you in Christ Jesus through the Gospel. Surely it ought never to have been forgotten by them; and if, through the artifice of ill-designing men, and the remaining infirmities of their own character, it was sometimes or in some degree forgotten; yet, undoubtedly, it will be remembered by those of them who are saved, in the heavenly world for ever. And if there be any remembrance there that they once grieved him, it will be an engagement to all those offices of eternal friendship, which the exaltation of the heavenly state shall allow.

In the mean time, his paternal affection for them, wrought not in a foolish fondness of indulgence, which, in the language of divine wisdom, is hating a son; but, in the character of a prudent and faithful parent, who, desirous that his children may be as wise and good as possible, will rather use the rod than suffer them to be undone, 1Co 4:21. Yet when he speaks of using it, he speaks with regret, as one who would rather choose to act in the spirit of gentleness, and without any mixture of severity. The whole of his subsequent conduct to the Corinthians, as far as it may be learned from this or the following Epistle, bears a perfect consistency with these expressions, and illustrates the sincerity of them.

May God give to his ministers more of this truly apostolical spirit, more of those overflowings of holy love, attempering and attempered by that ardent zeal against sin, that firm resolution in the discharge of duty, which shone so brightly in the Apostle, and in which he so freely and justly recommends himself to the imitation of his children and brethren!

REFLECTIONS.1st, The Apostle,

1. States the true character of Gospel ministers, and the esteem in which they should be held. Let a man so account of us as of the ministers of Christ, (, ) servants, under-rowers of the vessel where Christ is the pilot, and labouring with all their might to bring it to the haven of eternal rest; and stewards of the mysteries of God, dispensing to the household of faith the rich provision made in the Gospel-word for their nourishment and growth in grace. Moreover it is required in stewards that a man be found faithful, true to the trust committed to them, and zealous for their Master’s interest and honour.

2. Whatever they might think of him, he could appeal to God for his own simplicity and godly sincerity. But, though some among you in the spirit of party are crying up one minister and censuring another, with me it is a very small thing that I should be judged of you, or of man’s judgment; though I am desirous, for the honour of Christ and the success of my ministry, to vindicate my integrity before men, yet their censures are comparatively insignificant: the approbation of the Lord, in the great day, is my important concern. Yea, I judge not mine own self; for though I know nothing by myself, nor am at all conscious of allowed guile or unfaithfulness, yet am I not hereby justified, I would not on any consideration rest my justification before God on the footing of my own sincere obedience: but, living upon his grace, and enabled to appeal to him for my simplicity, I wait the great decisive day, knowing that he that judgeth me is the Lord, to whose Blood I have fled for acceptance, and by whose grace I am what I am. Note; (1.) It is a comfort to us, that men, even the best of men, are not our judges. (2.) Though we maintain a becoming care about our character before men, our great concern must be to approve ourselves to God; and where we are conscious that this is our desire and labour, then we may sit loose to every malevolent censure. (3.) The fidelity of a steward, and the diligent labours of a servant, characterize the real minister of the Gospel.

3. He warns them against hasty judgment. Therefore judge nothing before the time, suspend every rash censure until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, when every man’s principles, as well as practices, will be laid naked and open: and then shall every man, who shall be found faithful, have praise of God, and be acknowledged and commended by the greats Judge of all. Note; (1.) The prospect of a judgment-day should make us careful how we dare judge others. They shall then have judgment without mercy, who shewed no mercy. (2.) However sin be now concealed, and false principles put on the most specious appearances, the cheat cannot be long undiscovered: the day is near, when the secrets of all hearts shall be made known. (3.) They who can now approve themselves to their Lord, however reviled or maligned, shall shortly, if faithful, be owned by the eternal Judge.

4. To avoid every offence, he tells them, These things, brethren, I have in a figure transferred to myself and to Apollos for your sakes, choosing to make use of his own name, and that of Apollos, rather than to apply the matter to any of those who headed parties among them, which might but exasperate. And I do this that ye might learn in us, who, though chief in labours among you, disclaim all authority over your consciences, not to think of men above that which is written, setting them up as the lords of your faith, and implicitly following their opinions; and that no one of you be puffed up for one against another, exalting the character of one minister upon the ruins of another; but giving God the glory of the various gifts which he has bestowed on different men, and thankful for the benefit of their ministry.

2nd, As they were puffed up with a high conceit of themselves; and their unreasonable partiality for one minister above another arose from an opinion of their own superior taste and judgment, the Apostle rebukes this unchristian spirit.
1. He reminds them that all they possessed was of God’s mere grace. For who maketh thee to differ from another, admitting your attainments may be singular? And what hast thou that thou didst not receive from above as a matter of favour? Now if thou didst receive it, why dost thou glory as if thou hadst not received it? and as if it was not owing to his grace, but to your own desert? a claim how insolent, ungrateful, nay, impious! Note; All good cometh from above, and God must have the glory of his own work: it is the worst of sacrilege to plume ourselves on, and be proud of, the gifts or graces which he bestows.

2. He ironically reproves their vain imaginations of their own excellence. Now ye are full, now ye are rich, abounding in worldly wealth, high in spiritual gifts, and flattering yourselves with the apprehension of your exalted attainments in grace; ye have reigned as kings without us, priding yourselves as if you had attained the summit of prosperity, without any obligations to us, or any assistance of ours who first preached the Gospel unto you: and I would to God ye did reign; far from envying you, I should be happy in your advancement, and wish for nothing more earnestly than that you really were as great and excellent as the glass of self-deceit represents you to be; that we also might reign with you, rejoicing in your attainments, and partaking of your glory as the instruments who contributed so greatly to your conversion and edification; whom you would then honour and respect, instead of adding to our troubles by your unbecoming conduct and ingratitude. For I think that God hath set forth us the Apostles, who were last called to the ministry of the word, (see the Annotations) as it were appointed to death, ordained to suffer peculiar afflictions, and every day exposed to danger and death: for we are, as public criminals who are exposed to beasts in the theatres, and devoted to destruction, made a spectacle unto the world, and to angels, and to men, exposed to every ignominy, reproach, and suffering from the world which lieth in wickedness; whilst angels and good men admire our constancy, and pity our sufferings, and devils and wicked men insult, revile, and persecute us. But while we are counted fools for Christ’s sake, thus to expose ourselves for the sake of our crucified Master, and for our preaching the doctrines of the Cross, which the world counts foolishness; ye are wise in Christ, and, varnishing over the offensive truths of the Gospel, value yourselves on your wisdom and prudence in escaping that cross under which we groan: we are weak, oppressed with sorrows and sufferings till our strength is ready to fail; but ye are strong, and know none of our tribulations to harass you: ye are honourable, and maintain a respectable character in the world, and with lukewarm professors of Christianity; but we are despised for our fidelity, which draws upon us the reproaches and persecutions under which we appear so contemptible. While you enjoy ease and affluence, even unto this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, like our Master, without a settled abode to lay our head; and labour, working with our own hands, for that maintenance, which, for the Gospel’s sake, we rather choose to earn with the sweat of our brow, than demand of you: being reviled, we bless; being persecuted, we suffer it patiently; being defamed, we intreat, return no opprobrious language, but mildly remonstrate, and humbly beg a hearing: we are made as the filth of the world, and are the off-scouring of all things unto this day, treated as the vilest miscreants, and as wretches chosen from the dregs of the people, who, being regarded by the heathen as the authors of all their public calamities, are offered in sacrifice to appease the wrath of their supposed offended deities. Note; (1.) Many dangerously mistake, who judge of themselves by their gifts. It is not great knowledge, but great grace, which constitutes the eminent Christian. (2.) They who will be faithful in the ministry, should count the cost, and go forth with a readiness to suffer, if need be, the loss of all things. (3.) Nothing can serve to shew the character of the blessed Paul in a more distinguished light, than the account which he here gives of himself. May we learn to copy his disinterested zeal, and bear our sufferings with the like meekness and unshaken fidelity!

3rdly, The Apostle, with singular address,
1. Insinuates the kind intentions that he had in this discourse. I write not these things to shame or upbraid you, but as a father, tenderly concerned for my beloved sons, I warn you to beware of a conduct that is so unbecoming you, which must in the issue prove so much to your dishonour, and which it is highly incumbent on you to observe, lament, and amend. For though ye have ten thousand instructors in Christ, who help to build you up in the faith, yet have ye not many fathers, to whose ministry ye were indebted for being called to the knowledge of the truth: for in Christ Jesus I have begotten you through the Gospel; he using my instrumentality, and sending me first among you to preach his great salvation; and the most of you, through his grace, by my ministry, have been called to the knowledge of the truth, and faith in him; and therefore I have a peculiar title to your esteem and regard. Wherefore, I beseech you, be ye followers of me as dear children, not led away by those who would pervert you from the simplicity of the Gospel, and steal your affections from me that you might idolize them. Remember my example, and, as far as I appeared to imitate my divine Master, copy after the pattern. Note; (1.) Those rebukes will be most effectual, where kindness gives weight to the admonition. (2.) They who have been our spiritual fathers, have a title to our peculiar affection. (3.) Every minister, by his example, should adorn the doctrine which he preaches, that he may with some humble confidence be able to say, “Be ye followers of me.”

2. He tells them what were his kind intentions in sending the bearer of this Epistle. For this cause have I sent unto you Timotheus, to second this letter by his exhortations and ministry, who is my beloved son, begotten in the Gospel, and dear to me as a child; and faithful in the Lord, proved to be so by long experience; who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church, preaching the same doctrine, and walking in the same steps. Note; (1.) The great doctrines of the Gospel can admit of no change: like their Author, they are the same yesterday, to-day, and for ever. (2.) All faithful ministers of Christ bring the same message, walk after the same rule, and mind the same things. Novelty is a proof of error.

3. He assures them of his intention to visit them himself, notwithstanding the insinuations of some of their false teachers. Now some are puffed up as though I would not come to you, as if I was ashamed or afraid personally to meet them; and perhaps may make the sending of Timothy an argument to support their suggestions: but I will come to you shortly, it is my firm determination so to do, if the Lord will, in whose hands are all our ways; and will know, not the speech of them which are puffed up, but the power, examining into their credentials, and not to be deluded by the glare of their eloquence or learning; but inquiring what power accompanies their ministrations, and what efficacy their discourses have on the hearts of the hearers. For the kingdom of God is not in word; the church of the Redeemer is neither erected nor supported by human wisdom, nor does mere profession constitute the Christian character; but it stands in the power of God: not by man’s eloquence, but through the preaching of the Cross, made effectual through the Spirit’s energy, is this kingdom set up and maintained in the hearts of believers.

4. He concludes with an authoritative question: What will ye? How would you choose I should visit you? Shall I come unto you with a rod, according to my apostolic power, severely to chastise those offenders and disturbers of your peace! This would be my grief as well as yours; or shall I come to you, as I desire to do, in love, and in the spirit of meekness? Rejoicing to find a thorough reformation of whatever has been amiss, forgetting what is past, and affectionately embracing you as my dear children. Note; (1.) Obstinate offenders call for the rod; and though it be painful, parents, masters, ministers, must not spare. (2.) Love and meekness are the ornaments of the Christian character, and in these the preachers of the Gospel should excel.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 4:21 . As the conclusion of the entire section, we have here another warning useful for the readers as a whole, indicating to them the practical application which they generally were to make of the assurance of his speedy coming. Lachmann, followed by Hofmann (after Oecumenius, Cajetanus, Beza, Calvin), begins the new section with 1Co 4:21 . But this appears hardly admissible, since chap. 1Co 5:1 commences without any connective particle (such as , or , or ), [731] and since, too, in 1Co 5:1 ff. there is no further reference to the speedy arrival of the apostle.

] in the sense of . Comp Plato, Phil. p. 52 D, and Stallbaum in loc [733] He fears the first, and wishes the second. “Una quidem charitas est, sed diversa in diversis operatur,” Augustine.

] with a rod ; but this is no Hebraism, for denotes in pure Greek the being provided with . Heb 9:25 ; 1Jn 5:6 . See Matthiae, p. 1340; Buttmann, neut. Gr. p. 284 [E. T. 330]. Comp Sir 47:4 : , armed with a stone. Lucian, D. M. xxiii. 3 : . The meaning of the figurative phrase, borrowed as it is from the relation of father , is: , , Chrysostom.

] am I to come ? See Winer, p. 268 [E. T. 356]. Chrysostom puts it happily: .

.] not: with “a gentle spirit ” (Luther, and most interpreters), so that would be the subjective principle which should dispose the inner life to this quality; but: with the Spirit of gentleness , so that is to be understood, with Chrysostom and Theophylact, of the Holy Spirit ; and . denotes that specific effect of this (Gal 5:22 ) which from the context is brought peculiarly into view. So in all the passages of the N. T. where , meaning the Holy Spirit , is joined with the genitive of an abstract noun; and in each of these cases the connection has indicated which effect of the Spirit was to be named. Hence He is called (Joh 15:26 ; Joh 16:13 ; 1Jn 4:6 ), (Rom 8:15 ), (2Co 4:13 ), (Eph 1:17 ), . . [735] (2Ti 1:7 ), just according as the one or other effect of His working is exhibited by the context as characteristic of Him. Respecting the present passage, comp 1Co 6:1 . It is to be observed, moreover, that the apostolic rod of discipline too is wielded in the power of the Holy Spirit, so that the selfsame Spirit works as a Spirit of gentleness and of corrective severity: , Chrysostom. Comp on Luk 9:55 .

Instead of the form , Lachmann and Tischendorf have, in every passage in which it occurs in Paul’s writings, the later (except that in Gal 6:1 Lachmann retains ; see regarding both, Lobeck, a [738] Phryn. p. 403 f.). The change is justified by weighty testimony, especially that of A B C (although they are not unanimous in the case of all the passages). In the other places in which it is found, Jas 1:21 ; Jas 3:13 , 1Pe 3:15 , is undoubtedly the true reading.

[731] For to regard 1Co 5:1 as an answer which Paul gives to himself unto his own question, as Hofmann does, is a forced device, which, in view of alone, is not even logically practicable.

[733] n loc. refers to the note of the commentator or editor named on the particular passage.

[735] . . . .

[738] d refers to the note of the commentator or editor named on the particular passage.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1955
AN IMPORTANT ALTERNATIVE

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

AT Corinth, religion was at a very low ebb. Great were the abuses which obtained there, even amongst the professed followers of Christ. Yet to those very persons the Christian Church is much indebted, for the displays which they occasioned the Apostle Paul to make of the Christian character in its highest perfection. How perversely they acted towards him, the Apostle tells us: Now ye are full: now ye are rich; ye have reigned as kings without us [Note: ver. 8. 10.]: and, at the same time that they arrogated so much to themselves, they poured the utmost contempt on him: We are fools for Christs sake; but ye are wise in Christ: we are weak, but ye are strong: ye are honourable, but we are despised [Note: ver. 12.]. But how did that blessed man conduct himself under these circumstances? He tells them: Being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat. And then, with most lovely delicacy, he adds, I write not these things to shame you; but, as my beloved sons; I warn you [Note: ver. 14.]. Still it was necessary that he should correct what was amiss in them; and therefore he sent Timothy to rectify these abuses for the present, engaging that he himself would shortly come and put every thing in order. But the proud leaders of that Church said, he would never dare to obtrude himself among them. He, however, assured them that he would come to them, and with power too, if they constrained him to do so: and he submitted it, as it were, to their option to determine in what way he should come to them; whether of needful severity, or of unmixed love.

Now the Apostles had, occasionally at least, a power to inflict temporal judgments; as Peter did on Ananias; and as Paul did on Elymas the sorcerer: and to this there may be some reference in the menace before us. But every minister of God has such a measure of authority vested in him over the people of his charge, that he may with propriety address them in the language of my text; Shall I come unto you with a rod; or in love, and in the spirit of meekness?
That I may make a suitable improvement of these words, I will,

I.

Set before you the diversified duties of a Christian minister

A minister is not merely a steward of the mysteries of God [Note: ver. 1], to dispense to every member of Gods family his portion in due season; but

He is, as a father over them, to exert authority
[Even a young minister, if there be occasion, is to reprove both sin and error [Note: 1Ti 5:20.]; yea, to rebuke with all authority [Note: Tit 2:15.], and even sharply too, rather than not effect the reformation he desires [Note: Tit 1:13.]. In this exercise of authority, he must seek the edification, and not the destruction of the offender [Note: 2Co 13:10.]: but he must rather proceed to the utter excision of a corrupt member, than suffer the whole body to sustain irreparable injury [Note: Gal 5:12.]. Nor is he to be influenced in this matter either by fear or love. If the offender be as powerful as Ahab or as Herod, yet must Elijah reprove the one, and John the other: nor must the true Levite, the faithful minister, know even his own parents or children, so as to withhold from them the needful admonition [Note: Deu 33:9.]. Eli is, in this respect, a warning to all ministers [Note: 1Sa 2:27-36.], to know no man after the flesh.]

At the same time, he must act under the influence of love
[Even in the use of the rod, a father is actuated by love: but where it is possible to effect his purpose without it, he would rather cast it away, and conduct himself only in a spirit of affectionate endearment. St. Paul, towards this very Church, and at a time when they were actually setting him at defiance, writes, Now I Paul myself beseech you by the meekness and gentleness of Christ [Note: 2Co 10:1-2.]. And this was his constant habit. He could appeal to his converts, that as a nursing-mother he had cherished them; being so affectionately desirous of them, as to be willing to impart to them, not the Gospel of God only, but also his own soul, because they were dear unto him: and he further appeals to them, that, during his whole intercourse with them, he had exhorted, and comforted, and charged every one of them, as a father doth his children, that they would walk worthy of God, who had called them to his kingdom and glory [Note: 1Th 2:7-8; 1Th 2:11-12.]. K there were any of whom he stood in doubt, he changed his voice towards them, and even travailed in birth with them, till Christ should be formed in them [Note: Gal 4:19-20.]. This is the true pattern for a Christian minister: he must have courage and firmness to use the rod, where necessary; but in his soul he should affect nothing but love, and a spirit of meekness.]

Having stated the diversified duties of a minister, I will,

II.

Address myself to the discharge of them

St. Paul gave to the Corinthian Church their option between the two alternatives, and left them to determine in what way he should proceed with them. Now, as your stated minister, I am necessitated to come unto you from Sabbath to Sabbath: and I beg you to consider,

1.

What is the treatment which you desire?

[Too many are utterly indifferent about the ministry of the word; and are equally unaffected, whether we come in a way of reproof or of consolation Yet, methinks, it is not altogether thus with you: but, in answer to the question, What will ye? ye are ready to say, Come in the way which you judge most suited to my necessities.
Let me then proceed to ask,]

2.

What is the treatment which you deserve?

[What is your conduct, in your collective capacity, as a Church? Are there among you debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults? Dear brethren, if this be the case, and I find you such as I would not, you can expect only that I shall be found unto you such as ye would not: and that, whilst I bewail your condition, I shall only administer such correctives as the occasion may require [Note: 2Co 12:20-21.]. As to individuals, of course, except in extreme cases, nothing of a personal nature can be spoken, but only in a way of private intercourse. But, beloved, I wish you to examine, whether you are profiting by the word preached, and whether you make that profiting to appear. I wish you to examine, whether there be in you any secret declension from God; or whether you are advancing steadily in your Christian course, and daily growing up into Christ in all things as your living Head [Note: Eph 4:15.]. If this be the case, we shall greatly rejoice: for, as St. Paul said, I live, if ye stand fast in the Lord [Note: 1Th 3:8.]; and as St. John said, I have no greater joy, than to hear that my children walk in truth [Note: 3 John, ver. 4.]; so I, brethren, according to the grace given unto me, would have all my own feelings and interests swallowed up in your welfare. If you are but babes, I would feed you with milk: if you are grown to full age, I would administer strong meat for your nourishment. In a word, I would endeavour to adapt my ministrations to your necessities, in accordance with the direction given me; Warn them that are unruly, comfort the feeble-minded, support the weak, and be patient towards all men [Note: 1Th 5:14.]. The time is shortly coming, when both you and I must give account to God; I, of my ministrations; and you, of your improvement of them: and the Lord grant, that in that day I may be found to have discharged my duties with fidelity! and may you be my crown of rejoicing to all eternity! yea, of all of you, without exception, may I then be able to say, Ye are our glory and joy [Note: 1Th 2:19-20.]!]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

REFLECTIONS

Reader! do observe with what lowliness of heart, Paul desired the Church to regard him, and his companions in the ministry : mere servants and stewards, not as lords over God’s heritage. Paul’s great object was, to be found faithful. He considered, that all he was, and all he had, his gifts, graces, knowledge, time, talents, were wholly for the benefit of Christ’s Church. And, as he told the Lord’s followers upon another occasion, when writing to them, so in all the departments of his ministry, he felt a willingness to have imparted unto them, not the Gospel of God only, but also his very soul, because they were dear to him. Oh! the blessedness of sect a frame of mind, when found among the servants of the Lord’s sanctuary.

But, Reader! do not overlook the sure consequence of faithfulness in the ministry. Paul experienced it then : and the same, more or less, is the same now. Simply to preach Christ, in all his glory, fulness, and all-sufficiency, never did, nor ever will fail, to call forth the anger of all self-righteous Pharisees, and excite the indignation of the mere nominal professor, even more than the profane. It was so in the days of the Apostle, it is so now, and will continue through the whole time-state of the Church. But, oh! how sweet to eye Christ amidst all exercises, and to refer all events into his sovereign hand, as Paul did; he that judgeth me, (said he,) is the Lord!

Almighty Master! give to all thy faithful servants grace, that when reviled, they may bless; when persecuted, may suffer it; when defamed, they may entreat. May they be content to suffer shame, so Jesus be but honored; and delight to go forth unto their Lord, without the camp, bearing his reproach!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

Ver. 21. With a rod, or in love? ] Both; but (as children) we think not so. Sed sinite virgam corripientem, ne sentiatis malleum conterentem, saith one father. (Bern.) Non erudit pater nisi quem amat, nec corripit nisi quem diligit, saith another. (Jerome.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

21 .] He offers them, with a view to their amendment, the alternative: ‘shall his coming be in a judicial or in a friendly spirit?’ as depending on themselves. not for (as Meyer, De W.), but general, and afterwards confined to the two alternatives: What will ye (respecting my coming)?

, must I come ?

, with a rod ; but not only ‘with,’ as accompanied with : the prep. gives the idea of the element in which , much as : not only with a rod, but in such purpose as to use it . There is no Hebraism: see Passow under , No. 3 and 4. He speaks as a father : , ; , , Chrys.

. . ] Generally, and by De Wette, explained, a gentle spirit , meaning by . his own spirit: but Meyer has remarked, that in every place in the N. T. where is joined with an abstract genitive, it imports the Holy Spirit, and the abstract genitive refers to the specific working of the Spirit in the case in hand. So . (Joh 15:26 ; Joh 16:13 ; 1Jn 4:6 ), ( Rom 8:15 ), ( 2Co 4:13 ), ( Eph 1:17 ), ( Rom 1:4 ). (This does not however appear to be without exceptions: ef. , Luk 13:11 ; , Rom 8:15 ; , Rom 11:8 ; , 2Ti 1:7 ; , 1Jn 4:6 . We may indeed say, that in none of these cases is the subjective, or the phrase a mere periphrasis: but the is objective, a possessing, indwelling spirit, whether of God or otherwise.) And so Chrys., Theophyl., . , . , , . Theophyl.

Fuente: Henry Alford’s Greek Testament

1Co 4:21 . ; “What is your will?” what would you have? a sharper ; the latter only once (Joh 7:17 ) in N.T. “ With a rod am I to come to you? or in love and a spirit of meekness?” (= , , Cm [786] ) is sound Gr [787] for “armed with a rod” ( cf. Sir 47:4 , ; Lucian, Dial. Mort. , xxiii., 3, . ; add Heb 9:25 , 1Jn 5:6 ) the implement of paternal discipline (1Co 4:14 ) called for by the behaviour of “some” (1Co 4:18 ).

[786] John Chrysostom’s Homili ( 407).

[787] Greek, or Grotius’ Annotationes in N.T.

There is reason, however, in the stern note of this question, for connecting it with ch. 1Co 5:1 (so Oec [788] , Cv [789] , Bz [790] , Hf [791] ). P. is approaching the subject of the following Section, which already stirs his wrath. For the sbj [792] of the dubitative question , , see Wr [793] , p. 356: (Cm [794] ). . . . ( ); cf. 2Co 2:1 ; the constr [795] of 1Co 2:3 above is somewhat diff [796] (see note). defines the particular expression of love in which P. desires to come: cf. 1Co 13:6 f. The Ap. does not mean the Holy Spirit here specifically, though the thought of Him is latent in every ref [797] to the “spirit” of a Christian man. ( cf. 2Co 10:1 ) is the disposition most opposed to, and exercised by, the spirit of the conceited and insubordinate at Cor [798]

[788] Oecumenius, the Greek Commentator.

[789] Calvin’s In Nov. Testamentum Commentarii .

[790] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[791] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[792] subjunctive mood.

[793] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

[794] John Chrysostom’s Homili ( 407).

[795] construction.

[796] difference, different, differently.

[797] reference.

[798] Corinth, Corinthian or Corinthians.

DIVISION II. QUESTIONS OF SOCIAL MORALS, 5 7. The Ap. has done with the subject of the Parties, which had claimed attention first because they sprung from a radical misconception of Christianity. But in this typical Hellenic community, social corruptions had arisen which, if not so universal, were still more malignant in their effect. The heathen converts of Cor [799] , but lately washed from the foulest vice (1Co 6:9 ff.), were some of them slipping back into the mire (2Co 12:21 ). An offence of incredible turpitude had just come to the Apostle’s ears, to the shame of which the Church appeared indifferent (5.). This case, demanding instant judicial action (1Co 4:1-5 ), leads the Ap. to define more clearly the relation of Christians to men of immoral life, as they may be found within or without the Church (1Co 4:6-13 ). From sins of uncleanness he passes in ch. 6 to acts of injustice committed in this Church, which, in one instance at least, had been scandalously dragged before the heathen law-courts (1Co 4:1-8 ). In 1Co 6:12-20 P. returns to the prevalent social evil of Cor [800] , and launches his solemn interdict against fornication , which was, seemingly, sheltered under the pretext of Christian liberty! It is just here, and in the light of the principles now developed, that P. takes up the question of marriage or celibacy , discussed at large in ch. 7. The fact that the Ap. turns at this juncture to the topics raised in the Church Letter, and that ch. 7 is headed with the formula , must not be allowed to break the strong links of subject-matter and thought binding it to chh. 5 and 6 Its connexion with the foregoing context is essential, with the following comparatively accidental.

[799] Corinth, Corinthian or Corinthians.

[800] Corinth, Corinthian or Corinthians.

Fuente: The Expositors Greek Testament by Robertson

unto. Greek. pros, as in verses: 1Co 4:18-19. This verse is an example of Figure of speech Anocoenosis. App-6.

with = in. Greek. en, as in 1Co 4:2. Compare Luk 22:49, where en is translated “with”.

rod. Greek. rabdos. Translated four times “staff”, twice “sceptre” (Heb 1:8). Compare Rev 2:27; Rev 12:5; Rev 19:15. See also 2Sa 7:14. Psa 2:9.

love. App-135.

spirit. App-101.

meekness. Greek. prautes. Compare App-127. Occurs elsewhere, 2Co 10:1. Gal 1:5, Gal 1:23; Gal 6:1. Eph 4:2. Col 3:12. 1Ti 6:11. 2Ti 2:25. Tit 3:2. Jam 1:21. Jam 3:13. 1Pe 3:15.

Fuente: Companion Bible Notes, Appendices and Graphics

21.] He offers them, with a view to their amendment, the alternative: shall his coming be in a judicial or in a friendly spirit? as depending on themselves. not for (as Meyer, De W.), but general, and afterwards confined to the two alternatives: What will ye (respecting my coming)?

, must I come?

, with a rod; but not only with, as accompanied with: the prep. gives the idea of the element in which, much as : not only with a rod, but in such purpose as to use it. There is no Hebraism: see Passow under , No. 3 and 4. He speaks as a father: , ; , , Chrys.

. . ] Generally, and by De Wette, explained, a gentle spirit, meaning by . his own spirit: but Meyer has remarked, that in every place in the N. T. where is joined with an abstract genitive, it imports the Holy Spirit, and the abstract genitive refers to the specific working of the Spirit in the case in hand. So . (Joh 15:26; Joh 16:13; 1Jn 4:6), (Rom 8:15), (2Co 4:13), (Eph 1:17), (Rom 1:4). (This does not however appear to be without exceptions: ef. , Luk 13:11; , Rom 8:15; , Rom 11:8; , 2Ti 1:7; , 1Jn 4:6. We may indeed say, that in none of these cases is the subjective, or the phrase a mere periphrasis: but the is objective, a possessing, indwelling spirit, whether of God or otherwise.) And so Chrys., Theophyl.,- . , . , , . Theophyl.

Fuente: The Greek Testament

1Co 4:21. , what will ye?) Choose. [Comp. 2Co 13:3. So this phrase, what wilt thou? is still of importance both as to the principal point, and as to its various accessory cases; see that you make room (that you choose rather to leave scope) for Love.-V.g.]- , with a rod) wielded by a fathers hand. Comp. Isa 11:4.-, or) Paul would prefer the latter.

Fuente: Gnomon of the New Testament

1Co 4:21

1Co 4:21

What will ye? shall I come unto you with a rod,-This divine power was sometimes used to punish pretenders, as in the case of Ananias and Sapphira (Act 5:1-11); and Elymas, the sorcerer (Act 13:8-12). Some think Paul meant something of this kind. It certainly meant that Paul would show the presence and power of the Spirit with him in contrast with the lack of it in the false teachers. It was with them to say by the course they pursued whether he would come to them with a rod of authority and power to assert his claims as an apostle, or should he come to them as a father to his children.

or in love and a spirit of gentleness?-God is gentle, kind, forgiving to the penitent; but will by no means clear the guilty. Is stern and unyielding in his punishment of the wicked. His servants should cherish his spirit.

Fuente: Old and New Testaments Restoration Commentary

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

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

Reciprocal: Pro 26:3 – General Act 5:5 – hearing 2Co 1:23 – that 2Co 2:1 – that 2Co 2:3 – I wrote 2Co 13:10 – I write Gal 6:1 – in the

Fuente: The Treasury of Scripture Knowledge

1

1Co 4:21. This verse is a challenge for them to make the necessary changes in their conduct that would put them in a condition to receive the apostle’s approval, and thus receive his spirit of meekness instead of the rod of chastisement.

Fuente: Combined Bible Commentary

1Co 4:21. What will ye? shall I come unto you with a rod, or in love and a spirit of meekness?in severity of discipline, or the reverse?

Fuente: A Popular Commentary on the New Testament

As if the apostle had said, “Come I will among you, to regulate disorders, and to rectify abuses: now choose how I shall come; whether in the milder way of kindness, love, and meekness towards you, or exercising the power God has given me, of inflicting corporal punishments on offenders, by delivering them to Satan as God’s executioner upon their bodies.”

Note here, 1. A power, which the apostle intimates himself to have in the Christian church; namely, the power of the rod, that is, a power of inflicting the severest of corporal punishments, even death itself, upon notorious offenders.

Thus Elymas the sorcerer was smitten with blindness by St. Paul, Act 13:8-11.

Ananias and Sapphira struck dead by St. Peter, Act 5:1-10.

Hymenaeus and Philetus delivered unto Satan, 1Ti 1:20.

It was usual with God, in the earlier days of the gospel, to give Satan leave to seize the bodies of such as were, for their obstinate perseverance in sin, cut off from the communion of the church; who plagued them with diseases, and sometimes with death, which is called the destruction of the flesh, 1Co 5:5.

Note, 2. The necessary reason for investing such a power, so great a power as this, in the apostle; because then there being no civil power of the magistrate on his side, had he been destitute of this extraordinary power, to punish bold and hardened transgressors, he could never have vindicated Christianity from contempt, much less have conciliated any tolerable respect either to himself or it. People would have despised his person, and made a mock of his new religion; whereas, finding him clothed with this power, great fear fell upon the church, yea, on as many as heard these things, and the name of the Lord Jesus was magnified, Act 5:11.

Note, 3. How loath and unwilling the apostle was to exercise this power of his, and to come unto them with a rod, desiring rather to use fair and gentle methods, and to come unto them in love, and in the spirit of meekness. His paternal tenderness and fatherly affection prompted him to menace and threaten punishment, but only to the end that he might not execute and inflict it, provided they would by but obliged by kindness, and reclaimed by candid usage.

Note, 4. That the apostle was sometimes forced out of mere pity to take his rod into his hand, to use sharpness, though with great reluctancy; scourging them, to show his compassion to them.

In like manner must ecclesiastical rulers, to the end of the world, in order to maintain the church’s purity and peace, by church-censures chastise that vice which doth deface the one, and those divisions that do disturb the other.

Fuente: Expository Notes with Practical Observations on the New Testament

Vv. 21. What will ye? That I come unto you with a rod, or in love, and with a spirit of meekness?

It is as if Paul said to them: Peace or war: choose! The emotion caused by this challenge, so boldly thrown out, explains the asyndeton. The preposition , in, is applied in classic Greek, as here, to denote the use of a weapon.

The figure , rod, is connected with that of father, used above. It is the emblem of the disciplinary power with which the apostle feels himself armed.

There is something startling in the antithesis: or with love. Supposing he required to use the rod, would he not do so in love? Certainly; but if there is love in the act of striking, there is also something else: hatred of evil. And this will have no occasion to show itself, except in so far as there shall be something to correct. Let us add that the Greek term denotes the love of complacency which is expressed by approving manifestations.

Some have understood the phrase, spirit of meekness, as if it were, with a disposition of meekness. But it is impossible wholly to make abstraction of the Divine breath in the use of the word , spirit. Paul knows well that the meekness he will use, if it is in his power, will not be natural good-naturedness, but the fruit of the Spirit, of which he himself speaks Gal 5:23.

Already in these last verses we can discern the idea of discipline rising, which will be the subject of the following chapter. One is struck also at the degree of audacious hostility to which his adversaries in the Church had gone, in daring to express themselves in regard to him as they were doing (1Co 4:18), and in giving occasion to the use of so menacing a tone. But, as has been well observed by Weizscker, Paul does not wish for the present to open hostilities. He throws out a word in passing, then he resumes the course of his letter.

The first part of the Epistle is closed. The divisions which had arisen revealed to Paul the deep corruption which the gospel had undergone in this Church. He understood it: teachers are not changed into heads of schools, except because the gospel has been changed into a system. To ascend then to the true notion of Christianity, in order to deduce from it that of the Christian ministry, and to restore the normal relation between this office and the whole Church, such was his first task. The flock once gathered under the shepherd’s crook, he may with hope of success attack the particular vices which had crept into it. These first four chapters are thus the foundation of the whole Epistle.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

What will ye? [which do you choose or prefer?] shall I come unto you with a rod [to punish you], or in love and a spirit of gentleness? [Because ye will have repented of your factious spirit.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

21. The apostle here refers to the castigatory rod of church discipline, which he may find it necessary to wield with great severity; however, he hopes to be able to come to them in Divine love and the spirit of meekness.

Fuente: William Godbey’s Commentary on the New Testament

Verse 21

With a rod; with severe reproof.

Fuente: Abbott’s Illustrated New Testament

4:21 {12} What will ye? shall I come unto you with a rod, or in love, and [in] the {l} spirit of meekness?

(12) A passing over to another part of this epistle, in which he reprehends most sharply a very odious offence, showing the use of ecclesiastical correction.

(l) Acting meekly towards you.

Fuente: Geneva Bible Notes

The Corinthians’ response to this epistle would determine whether the apostle would return to them as a disciplining or as a delighted father. A spirit of gentleness also marked the Lord Jesus (Mat 11:29), though it stood in stark contrast to the spirit of arrogance in Corinth.

Paul concluded this part of 1 Corinthians with a strong confronting challenge.

"Christian leadership means being entrusted with the ’mysteries’ of God (1Co 4:1-7).

"Christian leadership means living life in the light of the cross (1Co 4:8-13).

"Christian leadership means encouraging-and if necessary, enforcing-the way of the cross among the people of God (1Co 4:14-21)." [Note: Ibid., pp. 94, 103, 108.]

The depreciation of some of their teachers resulted in the Corinthians’ not deriving maximum benefit from them. It also manifested a serious error in the Corinthians’ outlook. They were evaluating God’s servants as natural, unbelieving people do. This carnal perspective is the main subject of chapters 1-4. The Corinthians had not allowed the Holy Spirit to transform their attitudes.

"Paul’s view of the Christian ministry as revealed in this section (1 Corinthians 3-4) may now be summed up. The ministry is a divine provision which is responsible to Christ. It is a part of the Church given to the rest of the Church to be employed in its service. It comprises a multiplicity of gifts and functions, but is united by the unity of God and the unity of the Church. It serves the Church by itself first living out the life of suffering and sacrifice exhibited by the Lord on earth, thereby setting an example for the Church as a whole to follow." [Note: Ronald Y. K. Fung, "The Nature of the Ministry according to Paul," Evangelical Quarterly 54 (1982):132.]

"Even though at times Paul seems to be weaving in and out of several topics, the concern throughout is singular: to stop a current fascination with ’wisdom’ on the part of the Corinthians that has allowed them not only to ’boast,’ but to stand over against Paul and his gospel. With a variety of turns to the argument he sets forth his gospel over against their ’wisdom’ and tries to reshape their understanding of ministry and church. . . .

"The changes of tone in this passage reveal some of the real tensions that continue to exist in Christian ministry. How to be prophetic without being harsh or implying that one is above the sins of others. How to get people to change their behavior to conform to the gospel when they think too highly of themselves. There is no easy answer, as this passage reveals. But one called to minister in the church must ever strive to do it; calling people to repentance is part of the task." [Note: Fee, The First . . ., pp. 193-94.]

Perhaps Paul originally intended to end this epistle here. [Note: Bruce, pp. 52-53.] This opinion rests on the fact that the first four chapters could stand alone. This view points out the unity of this section of the letter. However it is impossible to prove or to disprove this hypothesis.

"It becomes evident in chaps. 5 through 14 as specific problems in the Corinthian community are considered and as pastoral directions are given that at the same time something else is going on. With statements here and there, the epistemology presented in 1Co 1:18 to 1Co 2:16 is kept before the readers. They are nudged into viewing themselves and their congregational life in new and different ways, consistent with the message of the crucified Messiah." [Note: Cousar, "The Theological . . .," p. 101.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)