1 Corinthians 4:21

τί θέλετε; “What is your will?” what would you have? τί a sharper πότερον; the latter only once (John 7:17) in N.T. “ With a rod am I to come to you? or in love and a spirit of meekness?” ἐνῥ άβδῳ (= ἐν κολάσει, ἐν τιμωρίᾳ, Cm [786]) is sound Gr [787] for “armed with a rod” (cf. Sir 47:4, ἐν λίθῳ; Lucian, Dial. Mort., xxiii., 3, καθικόμενος ἐν τ. ῥάβδῳ; add Hebrews 9:25; 1 John 5:6) the implement of paternal discipline (1 Corinthians 4:14) called for by the behaviour of “some” (1 Corinthians 4:18).

[786] John Chrysostom's Homiliœ († 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. 1 Corinthians 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, ἔλθω, see Wr [793], p. 356: ἐν ὑμῖν τὸ πρᾶγμα κεῖται (Cm [794]). ἐν ἀγάπῃ κ. τ. λ. (ἔλθω); cf. 2 Corinthians 2:1; the constr [795] of 1 Corinthians 2:3 above is somewhat diff [796] (see note). πνεύματί τε πραΰτητος defines the particular expression of love in which P. desires to come: cf. 1 Corinthians 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. Πραΰτης (cf. 2 Corinthians 10:1) is the disposition most opposed to, and exercised by, the spirit of the conceited and insubordinate τινὲς 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 Homiliœ († 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 (1 Corinthians 6:9 ff.), were some of them slipping back into the mire (2 Corinthians 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 (1 Corinthians 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 (1 Corinthians 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 (1 Corinthians 4:1-8). In 1 Corinthians 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 Περὶ δὲ ὧν ἐγράψατέ μοι, 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.