But I will come to you shortly, if the Lord will: and will know, not the speech of them that are puffed up, but the power.

“It teaches the magnificence of the wisdom implanted in her children by instruction. Now the apostle says, "I will know not the speech of those that are puffed up, but the power; for the kingdom of God is not in word." By which is clearly revealed that the gnostic does not sin in speech, nor is puffed up by talk, but is full of work, having made his whole life in accordance with the Lord's commands.”

“And therefore he goes on, "But I will come to you shortly, if the Lord will." Now to say this only would seem to be mere threatening. But to promise himself and demand from them the requisite proof by actions also; this was a course for a truly high spirit. Accordingly he added this too, saying, "And I will know, not the word of them which are puffed up, but the power." For not from any excellencies of their own but from their teacher's absence, this self-will arose. Which again itself was a mark of a scornful mind towards him. And this is why, having said, "I have sent Timothy," he did not at once add, "I will come;" but waited until he had brought his charge against them of being "puffed up:" after that he saith, "I will come." Since, had he put it before the charge, it would rather have been an apology for himself as not having been deficient, instead of a threat; nor even so would the statement have been convincing. But as it is, placing it after the accusation, he rendered himself such as they would both believe and fear. Mark also how solid and secure he makes his ground: for he saith not simply, "I will come:" but, "If the Lord will:" and he appoints no set time. For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged. And, lest they should hereupon fall back again, he added, "shortly." "And I will know, not the word of them that are puffed up, but the power." He said not, "I will know not the wisdom, nor the signs," but what? "not the word:" by the term he employs at the same time depressing the one and exalting the other. And for a while he is setting himself against the generality of them who were countenancing the fornicator. For if he were speaking of him, he would not say, "the power;" but, "the works," the corrupt works which he did. Now why seekest thou not after "the word?" "Not because I am wanting in word but because all our doings are in power." As therefore in war success is not for those who talk much but those who effect much; so also in this case, not speakers, but doers have the victory. "Thou," saith he, "art proud of this fine speaking. Well, if it were a contest and a time for orators, thou mightest reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why art thou puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient? For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder? But these are what we want now, and by these our cause stands."”

“After the Apostle has reprimanded the Corinthians for this, that they judged the apostles rashly and presumptuously despised them, here he presses on toward their correction, and first by a word of admonition; second, by example, where he says I beg you therefore, brothers, etc.; third, by the scourge of correction, where he says as though I were not going to come, etc. Concerning the first he does three things. First he sets forth the manner of admonition, saying these things, namely what I have said to you thus far in the course of the epistle, I write not that I may confound you, namely with an evil confusion, which sends into despair, although I would wish you to be confounded with the confusion which avoids sin, according to that word of Ecclesiasticus 4:25: there is a confusion that brings sin, and there is a confusion that brings grace and glory. But I admonish you of the aforesaid things, as sons. Ecclesiastes 7:25: do you have sons? Instruct them, and take care of them from their childhood. Second he shows the fitting manner of admonishing, saying for although you should have ten thousand tutors in Christ, yet not many fathers. Here it must be considered that a father is one who first begets: but a tutor is one who nourishes and instructs one already born. Galatians 3:24: the law was our tutor in Christ. Therefore the Apostle says he is their father in Christ, because he first preached the Gospel to them. Hence, assigning the reason for what he had said, he adds for in Christ Jesus through the Gospel I have begotten you. Now generation is a process toward life, and man lives in Christ through faith. Galatians 2:20: but that I now live in the flesh, I live in the faith of the Son of God. But faith, as is said in Romans 10:17, is from hearing, and hearing through the word. Hence the word of God is the seed by which the Apostle begot them in Christ. Hence James 1:18: of his own will he begot us by the word of truth. But he calls others tutors, because after they had received the faith, these helped them: so that the same comparison is to be understood, as regards the preaching of the Gospel, of the tutor to the father, which was set out above in III, 6ff., as of the one who waters to the one who plants, and of the one who builds upon to the one who lays the foundation. Then, when he says I beg you therefore, brothers, he presses on to correct them by his own example. And first he exhorts them to imitate his example, saying: therefore since you are sons, since it belongs to good sons to imitate their fathers, I beg you, be imitators of me, namely that you may not judge rashly, just as I do not, because I do not presume to judge even myself, and that you may think humbly of yourselves, and more highly of others. Hence it was not without cause that he used this manner of speaking: we are weak, you are strong. 2 Thessalonians 3:9: that we might give ourselves as a pattern to you, for you to imitate. It must be noted, however, that those whom above he named sons, he now names brothers. But he had called them his sons in Christ, because he had begotten them not for himself, but for Christ, and because he himself had been begotten by Christ, he consequently had them as brothers and sons. Therefore they ought to imitate him as a father only insofar as he himself imitated Christ, who is the principal father of all. And by this, occasion is taken away from subjects of clinging to the bad examples of their superiors. Hence in this subjects ought to imitate their superiors only in that in which these superiors themselves imitate Christ, who is the infallible rule of truth; hence he set himself as an example to the apostles. John 13:15: I have given you an example, that as I have done, etc. Which example indeed Paul followed, according to that saying of Job 23:11: my foot has followed his steps, I have kept his way, and have not declined from it. Second he removes the excuse of ignorance, saying for this reason I have sent to you Timothy, who is my most dear and faithful son in the Lord, according to that saying of Philippians 2:20, speaking of Timothy: I have no one so like-minded, who is solicitous for you with sincere affection. Who will remind you of my ways, that is, who will teach you my proceedings, that is, all my works, and admonish you to follow them, according to that saying of Jeremiah 6:16: ask about the ancient paths, which is the good way, and walk in it. Which ways indeed are in Christ, and therefore you ought not to disdain to follow them, according to that saying of Psalm 24:4: show me your ways, O Lord. And let this not seem burdensome to you, because I impose this on all in common. Hence he adds as I teach everywhere in the Church. Colossians 1:5f: you have heard the gospel of truth, which has come to you, as also in the whole world. Or what he says my ways is to be referred to works, but what he says as also everywhere is to be referred to teachings. For to this end Timothy had been sent, that he might induce them to imitate his works, and to hold to the Apostle's teachings. Then, when he says as though I were not going to come to you, he threatens them with the scourge of correction. And first he shows that they are worthy of the scourge of correction, saying as though I were not going to come to you, some are puffed up, namely among you, as though not fearing to be convicted of their pride by me, and yet they are worthy of scourges: for the humble are corrected by words alone, but the proud need scourges, according to that saying of Job 40:7: look upon all the proud, and confound them. Second he foretells to them his coming, by which he will come to judge, where first he foretells the coming, saying but I will come to you quickly. And because it is said in Proverbs 16:9: the heart of man disposes his way, but it is the Lord's to direct his steps, therefore he adds if the Lord will. James 4:15: if the Lord will, and if we shall live, we will do this or that. Second he foretells to them his judicial knowledge, when he says and I will know, namely in judicial order, according to that saying of Job 29:16: the cause which I did not know, I investigated most diligently. Not the speech of those who are puffed up, but the power, as if to say: not on account of these things will those be approved by my examination who abound in words, but if they should abound in power; because, as is said in Proverbs 14:23, where words are very many, there is often poverty. Third he assigns the reason, saying for the kingdom of God is not in speech, but in power, that is, those who abound in speech do not for that reason belong to the kingdom of God, according to that saying of Matthew 7:21: not everyone who says to me: Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father. Lastly he threatens them with correction, reserving nevertheless the correction to their own choice, saying what do you want? Shall I come to you with a rod, namely of discipline, to chastise you, or in charity, that is, in a showing of love, and in a spirit of gentleness, so that I may do nothing harsher with you? For this depends on you; for if you remain in the way of folly, it is necessary for me to come to you with a rod, according to that saying of Proverbs 22:15: folly is bound up in the heart of a child, and the rod of discipline will drive it away. But if you correct yourselves, I will show you charity and gentleness, Galatians, last chapter: you who are spiritual, instruct such a one in the spirit of gentleness. But he does not say this as though, if coming with the rod, he would not come with charity, since it is written in Proverbs 13:24: he who spares the rod, hates his son; but he who loves him, instructs him diligently — but because he who is chastised with the rod does not always feel the sweetness of charity, as do those whom he consoles gently.”

“But I will come to you shortly,.... This he said as threatening them, but not by way of prophecy; for it is not certain that he ever did come to them after this; but by way of promise, as it was then the real intention, inclination, and resolution of his mind, though with this condition, if the Lord will; which is rightly put, and what the apostle had a continual regard unto, in all things he was concerned; see Rom 1:10 and though it is not absolutely necessary that this should be expressed by us always in so many words; though should it, as the sentence is short and full, there would be no impropriety in it; yet this should always be the sense of our minds and conduct in all the affairs of life; see Jam 4:13 and will know not the speech of them that are puffed up, but the power; meaning chiefly the false teachers; and that his concern would be, not so much to observe their masterly language, the eloquence of their speech, the quaintness of their expressions, the cadency of their words, how nicely they were put together, and how fitly pronounced; but what life there was in their ministry, what power went forth with their words, and how effectual their preaching was to the, conversion of sinners, and the edifying of the church of God.”

“But I will come to you shortly - God being my helper, I fully purpose to visit you; and then I shall put those proud men to the proof, not of their speech - eloquence, or pretensions to great knowledge and influence, but of their power - the authority they profess to have from God, and the evidences of that authority in the works they have performed. See the Introduction, Section 11.”

“ALFORD translates, "But come I will"; an emphatical negation of their supposition (Co1 4:18). shortly--after Pentecost (Co1 16:8). if the Lord will--a wise proviso (Jam 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.”