THEOSISJohn Chrysostom
See here also how noble Paul's soul is, and how more fiery and lively than fire. He wished to come himself to the Corinthians, who were in grave illness and confusion.
He knew well how useful his presence was to the disciples, and what harm attended his absence. He expressed the first in the epistle to the Philippians when he said: “not only in my presence, but much more now in my absence, work out your own salvation with fear and trembling” (Phil 2:12).
The latter he expresses in the present epistle with the words: “some are puffed up, as though I were not coming to you. But I will come to you shortly” (1 Cor 4:18-19).
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He wished and hastened to come himself. But since this was not yet possible, he admonishes them by the promise of his coming, and also by sending a disciple. “For this reason,” he says, “I have sent Timothy to you.”
“For this reason.” And why? Because I care for you as for children, as one who begot you. Then in the epistle he describes Timothy's person: “my beloved and faithful son in the Lord.”
By these words he expresses his love and at the same time disposes them to receive him with respect. Not simply “faithful,” but “in the Lord,” that is, in the works of the Lord.
If it is praiseworthy to be faithful in worldly affairs, much more so in spiritual affairs. If he was his beloved son, then consider how great Paul's love was, when he resolved to be separated from him for the Corinthians.
If he is faithful, he will order matters blamelessly. “Who will remind you.” He did not say, “he will teach,” lest they be grieved as though they had to learn from him.
Therefore at the end of the epistle he also said of him: “for he does the work of the Lord, as I also do” (1 Cor 16:10). Therefore let no one despise him.
There was no envy among the apostles. They had one thing in view, the divine economy of the Church. Even if the one acting was lesser than others, they assisted him with all zeal.
Therefore he was not content with the words, “he will remind you,” but carries the discourse further, striving to destroy envy in them, since Timothy was young. Therefore he adds, “my ways.”
Not his own ways, but mine. That is, ordinances, dangers, customs, laws, institutions, apostolic rules, and all the rest.
After saying, “we are poorly clothed, and beaten, and homeless,” he says: he will remind you of all this also, and of the laws of Christ, in order to destroy heresies.
Then, raising his discourse higher, he adds, “which are in Christ.” According to his custom, he ascribes everything to the Master, and thereby confirms the trustworthiness of what follows.
Therefore he continues: “as I teach everywhere in every church” (1 Cor 4:17). I have said nothing new to you. All the other Churches will confirm this.
He says that his ways are in Christ, showing that they contain nothing human, and that he accomplishes everything by help from above.
Having said this and admonished them, he wishes to proceed to rebuke the incestuous man. He again utters words filled with anger, not because he himself was in such a state, but in order to correct them.
Moreover, leaving the incestuous man aside, he turns his discourse to others. He does not even deem him worthy of his words, as we also do with servants who have gravely offended us.
Having said, “I have sent Timothy to you,” and fearing that they might become more careless because of this, see what he says: “some are puffed up, as though I were not coming to you.”
Here he touches both them and certain others, wishing to cast down their arrogance. Indeed, to give oneself over to pride during the teacher's absence is the sin of ambition.
Turning his discourse to all the others, see how he shames them. But when he turns to the guilty, he speaks much more strongly.
To the former he says, “trampled by all,” and admonishes them with the words: “I do not write these things to shame you.” To the latter he says: “some are puffed up, as though I were not coming to you.”
He shows that pride belongs to a childish mind, since children also become more careless in the teacher's absence. Thus it is also revealed that his mere presence is enough to correct them.
As the presence of a lion brings all animals into fear, so the presence of Paul brings fear upon those who corrupt the Church.
As the presence of a lion brings fear upon all animals, so the presence of Paul brought fear upon those corrupting the Church. Therefore he continues: "But I will come to you soon, if the Lord wills" (1 Cor 4:19).
To say only these words would have been to use a threat. But to point to the very deed, and to promise that he will require an account from them, belongs to a great and wise soul.
Therefore he adds what follows: "and I will know not the word of those who are puffed up, but the power." Their pride was the result not of their own merits, but of the teacher's absence, which was a sign of the low disposition of their soul.
Therefore, after saying, "I have sent Timothy," he did not immediately add, "I will come." He first rebuked them for pride, and only then said, "I will come."
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If he had said this before the rebuke, it would have been more a defense of himself, as though he himself did not wish to come, than a threat. The promise itself would not have been so certain.
But now, having said this after the rebuke, he made his arrival both certain and fearful. Notice how firm and prudent he is. He does not simply say, "I will come," but, "if the Lord wills."
He does not appoint a definite time, since he might be delayed, so that by uncertainty he may keep them watchful. And so that, on the other hand, they not become careless, he adds, "soon."
"And I will test not the words of those who are puffed up, but the power." He did not say, "I will look neither at wisdom nor at opinions." What then? "Not the word." By this expression he both lowers and exalts it.
Up to this point he directs his speech to others who were defending the incestuous man. If he had spoken to that man himself, he would not have said "power," but "deeds," for his deeds were corrupt.
Why, then, do you not seek the word? Not because I am poor in speech, but because our work lies in power. As in war victory belongs not to those who speak much, but to those who do much, so also here victory belongs not to speakers, but to doers.
You are proud, he says, of eloquence. If this were now the arena and the time of rhetoricians, then you could rightly be proud of it.
But since now it is the time of Apostles, who proclaim the truth and confirm it by signs, why are you proud of something superfluous, insignificant, and unable to bring any present benefit?
Can eloquence serve to raise the dead, to cast out evil spirits, or to perform some other such miracle? This is what is needed now, and through this our work is established. Therefore he adds: "For the Kingdom of God is not in word, but in power" (1 Cor 4:20).