What power, one wonders, does the apostle mean when he speaks of the power of the Kingdom? One might say that he means the power of God, and this answer would not be wrong. But what lies behind it? Indeed, much was said about God's power even before Christ came into the world, and...
What power, one wonders, does the apostle mean when he speaks of the power of the Kingdom? One might say that he means the power of God, and this answer would not be wrong. But what lies behind it? Indeed, much was said about God's power even before Christ came into the world, and it was understood in different ways. Of course, even then all believers realized that God's power and what the pagan world understood by power were different things. But this difference was not always clearly understood. Above all, it meant that God could intervene at any moment in any situation, changing it in a way completely unexpected by an outside observer, so that what seemed unshakable instantly collapsed while what had been entirely powerless and insignificant suddenly gained strength and became the decisive factor.
Yet this usually still concerned the laws of the untransformed world, which God uses to carry out His plans, often in spite of those who oppose Him and by turning events to His advantage in a wholly unpredictable way. Perhaps the most remarkable illustration of such a reversal is the story of Joseph. His brothers did everything to prevent God's plan, as they understood it, from coming to pass, but all their efforts, as later became clear, only brought that plan closer to fulfillment.
Paul is speaking about a different situation: one in which the Kingdom has already entered the world and is already borne witness to by people who have experienced life in it and communion with the One who brought it into the world. Here, of course, the subject is no longer external power. It should be noted that during the Second Temple period the proclamation of God became, in a certain sense, a proclamation of the word—both the Word of God in every sense of that expression and the human word without which people could not tell the world about their own experience of communion with God and hearing the Word.
Such was, in particular, the preaching of the Pharisaic mentors and teachers with whom the Savior so often disputed during His earthly ministry. This too was testimony, but testimony to their own, often subjective, experience of communion with God. Christian testimony, however, is always objective in the true sense of the word. It is testimony not about oneself before God, but about Christ and the Kingdom. Such testimony is possible only when the witness has already entered into the life of the Kingdom, lives by that life, and has its power at work within him. It is evidently this power to which the apostle bears witness, seeing in it the manifestation of the Kingdom.
4
4:1 Let a man account us, as servants of Christ - The original word properly signifies such servants as laboured at the oar in rowing vessels; and, accordingly, intimates the pains which every faithful minister takes in his Lord's work.O God, where are these ministers to be found? Lord, thou knowest. And stewards of the mysteries of God - Dispenseth of the mysterious truths of the gospel.
4:3 Yea, I judge not myself - My final state is not to be determined by my own judgment.
4:4 I am not conscious to myself of anything evil; yet am I not hereby justified - I depend not on this, as a sufficient justification of myself in God's account. But he that judgeth me is the Lord - By his sentence I am to stand or fall.
4:5 Therefore judge nothing before the time - Appointed for judging all men. Until the Lord come, who, in order to pass a righteous judgment, which otherwise would be impossible, will both bring to light the things which are now covered with impenetrable darkness, and manifest the most secret springs of action, the principles and intentions of every heart. And then shall every one - Every faithful steward, have praise of God.
4:6 These things - Mentioned, Co1 1:10, etc I have by a very obvious figure transferred to myself and Apollos - And Cephas, instead of naming those particular preachers at Corinth, to whom ye are so fondly attached. That ye may learn by us - From what has been said concerning us, who, however eminent we are, are mere instruments in God's hand. Not to think of any man above what is here written - Or above what scripture warrants. Co1 3:7
4:7 Who maketh thee to differ - Either in gifts or graces.As if thou hadst not received it - As if thou hadst it originally from thyself.
4:8 Now ye are full - The Corinthians abounded with spiritual gifts; and so did the apostles: but the apostles, by continual want and sufferings, were kept from self - complacency. The Corinthians suffering nothing, and having plenty of all things, were pleased with and applauded themselves; and they were like children who, being raised in the world, disregard their poor parents. Now ye are full, says the apostle, in a beautiful gradation, ye are rich, ye have reigned as kings - A proverbial expression, denoting the most splendid and plentiful circumstances. Without any thought of us. And I would ye did reign - In the best sense: I would ye had attained the height of holiness. That we might reign with you - Having no more sorrow on your account, but sharing in your happiness.
4:9 God hath set forth us last, as appointed to death - Alluding to the Roman custom of bringing forth thosepersons last on the stage, either to fight with each other, or with wild beasts, who were devoted to death; so that, if they escaped one day, they were brought out again and again, till they were killed.
4:10 We are fools, in the account of the world, for Christ's sake, but ye are wise in Christ - Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think you so too. We are weak - In presence, in infirmities, in sufferings. But ye are strong - In just opposite circumstances.
4:11 And are naked - Who can imagine a more glorious triumph of the truth, than that which is gained in these circumstances when St. Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered, dress before persons of the highest distinction, and yet commanded such attention.and made such deep impressions upon them!
4:12 We bless - suffer it - intreat - We do not return revilings, persecution, defamation; nothing but blessing.
4:13 We are made as the filth of the world, and offscouring of all things - Such were those poor wretches among the heathens, who were taken from the dregs of the people, to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars; and when the ashes of those unhappy men were thrown into the sea, these very names were given them in the ceremony.
4:14 I do not write these things to shame you, but as my beloved children I warn you - It is with admirable prudence and sweetness the apostle adds this, to prevent any unkind construction of his words.
4:15 I have begotten you - This excludes not only Apollos, his successor, but also Silas and Timothy, his companions; and the relation between a spiritual father and his children brings with it an inexpressible nearness and affection.
4:16 Be ye followers of me - In that spirit and behaviour which I have so largely declared.
4:17 My beloved son - Elsewhere he styles him "brother," Co2 1:1;but here paternal affection takes place. As I teach - No less by example than precept.
4:18 Now some are puffed up - St. Paul saw, by a divine light, the thoughts which would arise in their hearts. As if I would not come - Because I send Timothy.
4:19 I will know - He here shows his fatherly authority Not the big, empty speech of these vain boasters, but how much of the power of God attends them.
4:20 For the kingdom of God - Real religion, does not consist in words, but in the power of God ruling the heart.
4:21 With a rod - That is, with severity.