1 Corinthians 4

11. ( 2 Corinthians 11:23-27 ).
naked--that is, insufficiently clad ( Romans 8:35 ).
buffeted--as a slave ( 1 Peter 2:20 ), the reverse of the state of the Corinthians, "reigning as kings" ( Acts 23:2 ). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death ( Matthew 26:67 ).

12. working with our own hands--namely, "even unto this present hour" ( 1 Corinthians 4:11 ). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Acts 18:3 Acts 18:19 ). But in his address to the Ephesian elders at Miletus ( Acts 20:34 ), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.

13. defamed, we entreat--namely, God for our defamers, as Christ enjoined ( Matthew 5:10 Matthew 5:44 ) [GROTIUS]. We reply gently [ESTIUS].
filth--"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning.
of all things--not of the "World" only.

14. warn--rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath ( Ephesians 6:4 ). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.

15. ten thousand--implying that the Corinthians had more of them than was desirable.
instructors--tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually.
in Christ--Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism ( 1 Corinthians 1:14-17 ).

16. be ye followers of me--literally, "imitators," namely, in my ways, which be in Christ ( 1 Corinthians 4:17 , 1 Corinthians 11:1 ), not in my crosses ( 1 Corinthians 4:8-13 , Acts 26:29 , Galatians 4:12 ).

17. For this came--that ye may the better "be followers of me" ( 1 Corinthians 4:16 ), through his admonitions.
sent . . . Timotheus--( 1 Corinthians 16:10 , Acts 19:21 Acts 19:22 ). "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 1 Corinthians 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 1 Corinthians 4:14 1 Corinthians 4:15 , Acts 14:6 Acts 14:7 with Acts 16:1 Acts 16:2 , 1 Timothy 1:2 1 Timothy 1:18 , 2 Timothy 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 ( 2 Timothy 3:10 ), which they in some respects, though not altogether ( 1 Corinthians 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 ( 1 Corinthians 7:17 ).

18. some . . . as though I would not come--He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare 1 Corinthians 1:11 , 5:2 ).

19. ALFORD translates, "But come I will"; an emphatical negation of their supposition ( 1 Corinthians 4:18 ).
shortly--after Pentecost ( 1 Corinthians 16:8 ).
if the Lord will--a wise proviso ( James 4:15 ). He does not seem to have been able to go as soon as he intended.
and will know--take cognizance of.
but the power--I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.

20. kingdom of God is not in word--Translate, as in 1 Corinthians 4:19 , to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the reign of the Gospel spiritually), in a church or in an individual (compare 1 Corinthians 2:1 1 Corinthians 2:4 , 1 Thessalonians 1:5 ).

21. with a rod, or in love--The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness ( Isaiah 11:4 , 2 Corinthians 13:3 )?