1 Corinthians 4:17

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 (Co1 4:17) - 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, Co1 11:23. 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 13:8. 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 4:15.

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, Co1 4:19. 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 (Co1 4:21); 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 Lord’s 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 Paul’s 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 apostle’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:17 Timothy, Paul’s child in the faith and one of his closest associates, was with Paul when he first preached the Good News in Corinth (see 2 Cor 1:19). Paul sent him to faithfully communicate what it means to follow Christ Jesus.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 4:17. Τιμόθεον, Timotheus) 1Co 16:10.—τέκνον μου, 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.—ἀγαπητὸν, beloved) to whom I have willingly committed the business.—πιστὸν, faithful) to whom I could safely commit the business.—ἀναμνήσει, will remind you) He does not say will teach. The Corinthians had knowledge; they had need of admonition.—τὰς ὁδούς μου, my ways) in which I walked whilst with you.—καθὼς, even as) as διάκονος, a minister.—ἐκκλησίᾳ, in the church) emphatically in the singular number.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_4:17. Διὰ τοῦτο] namely, in order to further among you this state of things meant by μιμ. μ. γίν. Chrysostom, Theophylact, Piscator, Rückert, 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.

ἔπεμψα ὑμ. Τιμ.] 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).

τέκνον μου] 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 ΤΈΚΝΑ 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.

ἐν Κυρίῳ] 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 ἘΝ ΠΊΣΤΕΙ, 1Ti_1:2. Comp 1Co_1:3.

ἈΝΑΜΝΉΣΕΙ] for the Corinthians seemed to have forgotten it.[719]

ΤᾺς ὉΔΟΎς ΜΟΥ ΤᾺς ἘΝ Χ.] 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 (διὰ τοῦτο) 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.

καθώς] is commonly taken as defining more precisely what has been already stated in a general way, as ὡς does in Rom_11:2, Luk_24:20, Thuc. i. 1, and frequently elsewhere. See Bornemann in Luc. p. 141. But καθώς means sicut (Vulgate), like the classical καθά or ΚΑΘΆΠΕΡ: 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 καθώς refers not to the contents of ΔΙΔΆΣΚΩ, nor to the mode of preaching (neither of which would stand in a relation of practical significance to ΜΙΜ. Μ. ΓΊΝ.), but to the peculiarity of character as a whole, which distinguished Paul in his work as a teacher.

παντ. ἐν π. ἐκκλ.] 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 διδάξει, to avoid giving offence, because Timothy was still young (Chrysostom, Theophylact), is an imagination pure and simple. Theodoret says aptly: λήθην δὲ αὐτῶν ὁ λόγος κατηγορεῖ· αὐτόπται γὰρ ἐγεγόνεισαν τῆς ἀποστολικῆς ἀρετῆς.

[720] Billroth renders it rightly: eodem modo, quo, but inserts quite unwarrantably an ipse after the quo.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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 τέκνα ἀγαπητά (1Co 4:14 ) P. sends a τέκνον ἀγαπητόν (see Phi 2:19-22 ), adding καὶ πιστὸν ἐν Κυρ ., since it was a trusty agent, one “faithful in the Lord” in the sphere of Christian duty that the commission required. For ἐν Κυρίῳ , see parls., esp. Eph 6:21 , Col 4:7 ; πιστὸς τῷ Κυρίῳ (Act 16:15 ) denotes a right relationship to Christ, πιστὸς ἐν Κυρίῳ includes responsibility for others. “Who will remind you of my ways, that are in Christ” ( τὰς ὁδούς μου τὰς ἐν Χριστῷ ); the adjunct is made a definition by the repeated art [770] ἀναμιμνήσκω with double acc [771] , like ὑπομιμν . 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 παιδαγωγοὶ had crowded out of mind the πατήρ . He means by ὁδοί μου habits of life to be copied (1Co 4:16 ) the ἀγωγὴ 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 ἐν Χριστῷ , see note on ἐν Χ . Ἰ ., 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 ( σὺν πᾶσι … ἐν παντὶ τόπῳ , 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_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 ways which be in Christ, as I teach every where in every church.

For this cause, that is, to secure your imitating my example. This end, Timothy, whom he commends as his son, and as faithful, was to accomplish by vindicating the apostle from the aspersions which had been cast upon him, by reminding the Corinthians of his conduct and teaching as a minister of Christ. Nothing more was necessary man to appeal to their own knowledge of what Paul had been among them. My son; not only the object of my love, but my child; one whom I have begotten through the gospel. This is implied from the use of the word in 1Co_4:14. Comp. 1Ti_1:2 where he speaks of him as his own son in the faith. The fact that Timothy stood in this endearing relation to Paul, was a reason for his sending him, and also a reason why they should receive him with confidence. He was, however, not only Pauls son, but faithful in the Lord. And this was a further reason both for his mission and for their regard and confidence. Faithful in the Lord means faithful in the service of Christ, or as a Christian. The words in the Lord admit of being connected with the word son, so as to give the sense, My faithful son in the Lord.

The work which Timothy was to do was to remind the Corinthians of what they seem to have forgotten, viz., of Pauls ways which were in Christ, how he taught, etc. The latter clause limits and explains the former. It was not so much his ways or deportment in general, as his character and conduct as a teacher, which were to be brought to mind. This, however, included his consistency, his zeal, humility and fidelity. It is evident from 2Co_1:17-20 that inconsistency and instability both as to his doctrines and plans, was one of the objections urged against Paul in Corinth, as in other places, comp. Gal_5:11. My ways which be in Christ, means the ways which I follow in the service of Christ. It was his official conduct as an apostle and teacher which Timothy was to bring to their recollection. As (καθώς), in the sense of how. Act_15:14; 3Jo_1:3. He is to remind you as, i.e. how, I teach every where in every church. Pauls doctrine and mode of teaching were every where the same. And to this fact Timothy was to bear testimony, and thus vindicate him from the aspersions of his enemies.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

What way and rule I follow everywhere in teaching the Churches.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For this came--that ye may the better "be followers of me" (Co1 4:16), through his admonitions.

sent . . . Timotheus-- (Co1 16:10; Act 19:21-22). "Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare Co1 4:19). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [PALEY, Horæ Paulinæ].

son--that is, converted by me (compare Co1 4:14-15; Act 14:6-7; with Act 16:1-2; Ti1 1:2, Ti1 1:18; Ti2 1:2). Translate, "My son, beloved and faithful in the Lord."

bring you into remembrance--Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (Ti2 3:10), which they in some respects, though not altogether (Co1 11:2), had forgotten.

as I teach . . . in every church--an argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also (Co1 7:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 made—from 1Co_16:10, we see that the Apostle did not calculate on Timothy’s 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 Apostle’s arrival. After Timothy’s 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 Timothy’s 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 son—a beloved and a faithful spiritual child—who 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).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Act 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, Phi 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For this cause. Because, as your spiritual father, I naturally take the deepest interest in your well being. Have I sent; rather, I sent. Timothy had started before this letter was despatched, (Act_19:22) but he did not reach Corinth till after its arrival, because he had been unable to go by sea, and had to travel round by Macedonia. St. Paul, on hearing the grave news from Corinth, seems to have countermanded him, (1Co_16:10, "If Timotheus come but was uncertain whether the messenger would reach him in time. The necessity for despatching Titus had been more immediate. My beloved son, and faithful in the Lord; rather, who is my beloved and faithful child (teknon) in the Lord. St. Paul had converted him, and felt towards him all the love of a father. (1Ti_1:2; 1Th_3:2; Php_2:20-22) Shall bring you into remembrance of my ways which be in Christ. The expression shows all St. Paul"s delicacy. He is not sending the youthful Timothy as an authoritative teacher, since the Corinthians, fond of high pretension and soaring oratory, might scorn to show any submission to a shy and shrinking youth; but he is only sending him because, as his closest companion, Timothy would be best able to explain to them his plans and wishes in the organization of Churches.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

My beloved son - Elsewhere he styles him "brother," 2 Cor. i, 1; but here paternal affection takes place. As I teach - No less by example than precept.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

son Gr.

teknon, child, "born one."

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

17. For this cause I sent Timotheus. Timothy, Paul's “son in the gospel” (Acts 16:1–3), had already been sent onward toward Corinth (1 Cor. 16:10), but going round by land would not arrive until after this letter, if it went across by sea. Of my ways in Christ. Timothy will revive their remembrance of Paul's life, conduct and teachings, so that they can the better “follow” him.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

my beloved and faithful child in the Lord

"whom I love and whom I teach about the Lord as if he were my own child"

Now

This word indicates that Paul is shifting his topic to rebuking the arrogant behavior of the Corinthian believers.

translationWords

send

Timothy

beloved

faithful

children

lord

church

arrogant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17–21. MISSION OF TIMOTHY, TO BE FOLLOWED, IF INEFFECTUAL, BY STRONG MEASURES ON THE PART OF ST PAUL HIMSELF.

17. ἔπεμψα. I sent, i. e. before this Epistle was written. The epistolary aorist is excluded by 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 connection 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.

μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ. 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.’

ἀναμνήσει τὰς ὁδούς μου. A delicate hint that they had forgotten them.

τὰς ἐν Χριστῷ. An equally delicate hint that they are not St Paul’s ways only. The repetition of the article emphasizes the hint.

καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω. An additional reason why they should not be set aside at Corinth.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] διὰ τοῦτο,—in order that you may the better imitate me by being put in mind of my ways and teaching: not, as Chrys., Theophyl., al., ἐπειδὴ ὡς παίδων κήδομαι, καὶ ὡς γεγεννηκώς,—which would make ver. 16 a very harsh parenthesis, and destroy the force of what follows. On the fact, see Prolegg. to 2 Cor., § ii. 4.

τέκνον] see 1Ti 1:2, 1Ti 1:18; 2Ti 1:2. Meyer remarks, that by the strict use of the word τέκνον in this passage (vv. 14, 15) we have a certain proof that Timothy was converted by Paul: see Act 14:6, Act 14:7 and note. “The phrase seems to be used here in reference to τέκνα ἀγαπητά, ver. 14: ‘I sent Timotheus, who stands to me in the same relation that you stand (in).’ ” Stanley.

ἐν κυρίῳ points out the spiritual nature of the relationship.

ἀναμνήσει] 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.

καθώς specifies what before was expressed generally: so Luk 24:19, Luk 24:20, τὰ περὶ Ἰησοῦ.… ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς κ.τ.λ. and Thucyd. i. 1, τὸν πόλεμον τῶν Πελ. κ. Ἀθ., ὡς ἐπολέμησαν πρὸς ἀλλήλους.

πανταχοῦ ἐν π. ἐκκλ.] 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. Διὰ τοῦτο. ‘Because I desire you to prove imitators of me, I sent Timothy, a real son of mine in the Lord, to allay the contrary spirit among you.’ Timothy had probably already left Ephesus Act 19:22), but was at work in Macedonia, and would arrive at Corinth later than this letter (Hastings, DB. I. P. 483). It is not stated in Acts that Corinth was Timothy’s ultimate destination, but we are told that the Corinthian Erastus (Rom 16:23) was his companion on the mission. It is not clear whether ἔπεμψα is the ordinary aorist, ‘I sent’ or ‘have sent,’ or the epistolary aorist, ‘I send.’ Deissmann, Light, p. 157.

τέκνον. ‘Child’ in the same sense as ἐγέννησα (v. 15). St Paul had converted him (Act 16:1), on his visit to Lystra (Act 14:7 cf. 1Ti 1:2, 1Ti 1:18; 2Ti 1:2). This ἀγαπητὸν καὶ πιστόν τέκνον Was fittingly sent to remind children who were equally beloved, but were not equally faithful, of their duties towards the Apostle who was the parent of both. The first ὄς gives the relation of Timothy to the Apostle, the second his relation to the Corinthians; ὁ ἀδελφός (2Co 1:1) gives his relation to all Christians. His sparing this beloved child was proof of his love for them; 1Th 3:1, 1Th 3:2.

ἀναμνήσει. λήθην δὲ αὐτῶν ὁ λόγος κατηγορεῖ (orig.). They had forgotten much of what St Paul had taught them in person εἰ κατέχετε (15:2).

τὰς ὁδούς μου. The real Apostle had been superseded in their imagination by an imaginary Paul, the leader of a party. His ‘ways’ are indicated 1:17, 2:1-5, 4:11-13, 9:15, 22, 27.

καθὼς πανταχοῦ ἐν πάσῃ ἐκ. ‘Exactly as everywhere in every Church.’ There is a general consistency in the Apostle’s teaching, and Timothy will not impose any special demands upon the Corinthians, but will only bring them into line with what St Paul teaches everywhere. This is one of several passages which remind the Corinthians that they are only members of a much greater whole (see on 1:2). They are not the whole Church, and they are not the most perfect members. On the other hand, no more is required of them than is required of other Christians.

After διὰ τοῦτο, א A P 17 add αὐτό :א* B C D E F G L omit. μου τέκνον (א A B C P 17) rather than τέκνον μου (D E F G L). After ὲν Χριστῷ, D* F G add Ἰησοῦ: A B D 3 E L P omit.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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 ἔπεμψα 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 πιστός 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 καθὼς διδάσκω, 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 καθώς, 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.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.