SERMON: “Some Fatherly Discipline” (1 Cor. 4:14–21)
“Some
Fatherly Discipline” (1 Cor. 4:14–21)
Series: “1 Cor: Holiness from Messes” #16 Text: 1
Corinthians 4:14–21
By: Shaun Marksbury Date: January
24, 2026
Venue: Living Water Baptist Church Occasion: AM Service
I.
Introduction
Church history has revealed some interesting uses of the
term “father.” It probably started in as
a positive means of relating to believers.
However, it quickly became a title of authority and status. As one commentary notes,
The way the title ‘Father’ is given
to, and accepted by, the ordained ministers of certain denominations flies in
the face of this teaching. Indeed, many
other sections of the church often manifest a paternalistic, over-dominant
style of leadership, even if they do not use the title ‘Father’. The folk-religion which lies behind this is
not nearly so serious as the unbiblical theology which gave rise to and still
endorses such an understanding of status and authority in the church.[1]
The teaching is the very thing our Lord forbade. In Matthew 23:9–11, He says, “And do not call
anyone on earth your father; for One
is your Father, He who is in heaven. Do
not be called instructors; for One is your Instructor, that is, Christ. But the
greatest among you shall be your servant. And whoever exalts himself shall be humbled;
and whoever humbles himself shall be exalted.”
Our Lord did not want His servants using their position as a cudgel with
which to beat other Christians.
Yet, Jesus was not forbidding physical uses of the term
(talking about biological fathers), nor does He condemn all metaphorical uses
of the term. Scripture itself uses fatherly
language, though we must rightly understand it.
The apostle Paul regularly spoke of himself as a spiritual father in his
letters — just not in the sense of hierarchy or domination. Rather, he loved and took on the
responsibility of his converts and disciples like they were his own
children.
In this passage, Paul uses this metaphor as he concludes a
long section dealing with the pride, factionalism, and worldly wisdom in the
Corinthian church. Enamored with Greek eloquence
of speech and personalities, the Corinthians were divided by their loyalties to
particular leaders. So, Paul spent the
first four chapters telling them in various ways to embrace the wisdom of the
cross over the wisdom of men. Now, he
turns from his sharp irony to tender admonition, addressing them as a father
would.
As we read this passage this morning, we see a model for how
both pastoral and parental care should look like. We’ll see at least four aspects of what a
loving father does in this passage. First, a loving father admonishes (vv. 14–15). Second, a loving father exemplifies (v. 16). Third, a loving father disciples (v. 17). Fourth, a loving father disciplines (vv.
18–21).
II.
First, a Loving Father Admonishes (vv. 14–15)
I do not write
these things to shame you, but to admonish you as my beloved children. For if you were to have countless tutors in
Christ, yet you would not have many fathers, for in Christ Jesus I became your
father through the gospel.
Remember that this comes on the heels of Paul’s irony in verses
8–13. He contrasts there the
Corinthians’ self-perceived greatness with what the apostles endured in a
sarcastic tone. He did that for the
purpose of teaching, though, as he clarifies here.
His goal was not humiliation, but instruction. The verb he uses here for “shame” carries the
idea of disgracing someone publicly. Although
there are places in this letter where he explicitly says he is writing to shame
them (cf. 1 Cor. 6:5; 15:34), that isn’t his overall purpose with the letter,
which was something to be avoided in Graeco-Roman society.[2] He is rebuking them, but he’s doing so from a
place of love rather than cruelty. He addresses
them as a father would, not as a bully.
Indeed, he says his purpose here is “to admonish” them. The Greek verb νουθετέω literally means to put
something into the mind; he wants them to learn something. The word can mean to warn, to instruct,
or to correct, all with the goal of changed thinking and behavior.[3]
This is the word from which we get the
concept of “nouthetic” counseling: Scripture-based, loving confrontation aimed
at repentance and growth. Paul assumes
something is wrong and needs correction, but he approaches that correction with
affection.
If that affection wasn’t clear, note he addresses them as “beloved
children.” Everything we read here is
the language of a loving father. Of
course, this affection doesn’t make Paul sentimental or naive; as one commentary notes, “It is clear from
what Paul has been saying to them that they were not obedient, morally upright,
doctrinally sound, or mature. But they
were loved.”[4] Just as immaturity doesn’t cause any other
father to withdraw his affection, nor does Paul allow their current state to
harden his heart toward them.
There are fathers who grow negligent, unfortunately. As one commentator points out, Eli the high
priest is an example of one; he didn’t correct his sons when they were younger,
and by the time he did, it was too late.
He notes,
They abused the sacrificial
offerings and committed fornication with the women who served at the tent of
meeting. It seems that Eli was not even
aware of what they were doing until told by some of the people. Scripture says that his own life and that of
his sons ended tragically because he had not admonished them as a firm, caring,
loving father. He had honored his sons
above God, and in doing so he failed God and failed them (1 Sam. 2–4).”[5]
True love makes correction unavoidable. Paul isn’t content to let his spiritual
children to run amok. Thus, he admonishes
them.
In v. 15, he says, “For if you were to have countless tutors
in Christ, yet you would not have many fathers, for in Christ Jesus I became
your father through the gospel.” What
does he mean? In the ancient world, a
pedagogue or tutor was a household servant assigned to teach and supervise a
child.[6]
Yet, they were not fathers to the
children.
The Corinthians were like children with no shortage of tutors.
Apollos had ministered among them, Peter
was known to them, and others had come and gone. But God used Paul to bring them the gospel
(Acts 18), through which, in Christ, they were born again. Because Paul was uniquely the human
instrument for their conversion, that makes him their spiritual father, responsible
for their wellbeing.[7]
Again, Paul isn’t claiming ultimate authority over them. He says this happened “in Christ Jesus” and
“through the gospel.” God is the true
Father, and the Word is the means through which they were saved. Regeneration to new life is itself is the
work of the Holy Spirit of God, and justification from sin wouldn’t be possible
without the work of Christ on the cross. Yet, God providentially uses people to
proclaim the gospel, and Paul leading them to salvation obliges him to care for
them.
Now, think back to the Greek sophists and speakers that so
impressed the Corinthians. None of the
celebrities of that day cared for the Corinthians like this! Paul offers them something better as a loving
father: admonishing them himself. And to
help with their instruction in spiritual maturity, he can be an example to
them, as we see next:
III.
Second, a Loving Father Exemplifies (v. 16)
Therefore I exhort
you, be imitators of me.
The word “therefore” grounds this exhortation in verse 15 —
because Paul is their spiritual father, he calls them to imitate his example. If this sounds arrogant to your, remember
that sons learn by watching their fathers.
This was especially true in the ancient world, where sons often
accompanied their fathers and worked alongside them. This means that imitation was the greatest
teacher to pass down one’s occupation, character, values, and conduct. Paul simply applies this reality to Christian
discipleship.
The command “be imitators of me” is not a call to
personality worship, then. There are
some who might abuse this to create cults of personality. However, notes how Paul later clarifies this,
“Be imitators of me, just as I also am of Christ” (11:1). Paul is imitating Jesus, “whom he met
personally (Acts 9:1–9).”[8] His life is meant to be a visible pattern of the
work of Christ. Spiritual leaders, then,
are not only teachers of doctrine — they are models of godliness (what a
calling!).
What exactly are the Corinthians to imitate? In verses 9–13, Paul has described apostles as
weak, despised, hungry, persecuted, and slandered; yet, they were faithful.[9]
Paul had renounced boasting and embraced
suffering for Christ. The apostles were
counted as fools, and Christians can’t be afraid of that.[10] This is the wisdom of the cross lived out,
and the Corinthians needed to learn from this example.
So, instead of chasing honor and status, Paul calls them to
imitate his humility, service, and endurance. He tells them to abandon factionalism, to stop
measuring themselves by worldly standards, and to live as servants awaiting
God’s judgment. He calls them to be more
concerned about fulfilling God’s will than their own.
This has profound implications for the church today and for
families. We might want men who impress
us, but we need men we can imitate. We
need godly individuals who aren’t concerned with flash but steady and faithful.
If a man lives a secret life of sin and
therefore cannot say, “Follow me as I follow Christ,” he is not fit to lead
Christ’s church. If a man is afraid of
saying that, though, because he’s comparing himself to others, he needs only to
look to Christ.
We need fathers in homes who model Christ, and we need
leaders in the church who do the same.
This is all for training up the next generation of believers, and that
leads us to the next point: discipleship.
IV.
Third, a Loving Father Disciples (v. 17)
For this reason I
have sent to you Timothy, who is my beloved and faithful child in the Lord, and
who will remind you of my ways which are in Christ, just as I teach everywhere
in every church.
Paul doesn’t stop with considering himself an example. As such, or “for this reason,” Paul sends
Timothy as his representative. The
Corinthians needed concrete instruction on this matter.[11]
They would have known Timothy. He isn’t just Paul’s assistant; Timothy is
his disciple. In fact, he’s another spiritual
son of Paul’s, who Paul describes as “beloved and faithful.” Of course, this echoing the same affection he
has just expressed for the Corinthians.
Timothy embodies Paul’s teaching and conduct in a way that
the Corinthians should. As such, Timothy’s
task is to “remind” them of Paul’s ways. It wasn’t that the Corinthians lacked
information, but they were not living consistently. Sometimes, sanctification requires reminders,
and Timothy will be coming soon to reinforce truth. As Matthew Henry notes here, “The same truth, taught over again, if it give
no new light, may make new and quicker impression.”[12]
Notice that this is universal for all believers. Paul says he teaches this “everywhere in
every church.” The Corinthians were not
special, nor were they exempt from apostolic instruction. There is one gospel, and there is one pattern
of Christian living. Local arrogance
dies hard when confronted with catholic or universal, biblical truth.
This verse also gives us a glimpse into biblical
discipleship. Paul pours his life into
Timothy, then entrusts him with responsibility. This is the pattern later summarized in 2
Timothy 2:2 — “And the things which you have heard from me in the presence of
many witnesses, entrust these to faithful men who will be able to teach others
also.” Discipleship is not merely
information transfer; it is reproduction of life.
When discipleship goes awry, though, it must be corrected by
a loving father. That’s part of the
reason Paul is writing this letter. He
knows he must discipline, and that brings us to our final point:
V.
Fourth, a Loving Father Disciplines (vv. 18–21)
Now some have
become puffed up, as though I were not coming to you. But I will come to you soon, if the Lord
wills, and I shall know, not the words of those who are puffed up but their
power. For the kingdom of God does not
consist in words but in power. What do
you desire? Shall I come to you with a
rod, or with love and a spirit of gentleness?
Paul turns here to a sobering warning. Some Corinthians assumed Paul was bold only
from a distance and lacked the courage to confront them in person (as the Reformation
Study Bible notes). In 2 Corinthians
10:1–2, Paul plays a bit with this notion, saying, “Now I, Paul, myself plead
with you by the gentleness and forbearance of Christ — I who am humble when
face-to-face with you, but courageous toward you when absent! But I beg that when I am present I need not act so courageously with the confidence that I consider to daringly use against some, who consider us as if
we walked according to the flesh.”
Perhaps here, upon hearing Paul would send Timothy, they would see their
suspicions as being confirmed.[13] This is what arrogant thinking leads a person
to believe.
Paul corrects that assumption in verse 19. He writes, “But I will come to you soon, if
the Lord wills, and I shall know, not the words of those who are puffed up but
their power.” This is interesting. First, he gives them a subtle reminder that his
travel plans are up to the Lord. Second,
he does tell them he intends to come to them, and it will be at that time
people will see who is made of sterner stuff.
Consider that! They
were concerned about eloquence and rhetoric.[14] However,
Paul says that won’t be the issue when he comes. Rather, it will be a question of power.
What does he mean by that?
Paul often contrasts talk with reality. The arrogant leaders talked much, but Paul
knows they produced little. True
spiritual power is not measured so much by persuasive speech, but by
transformed lives. Since it is the power
of the Holy Spirit that produces differences, and they have been living
according to the flesh, they will lack such power.
That’s what brings him to v. 20. He says, “For the kingdom of God does not
consist in words but in power.” God
currently reigns, and His kingdom will come soon. However, it’s not advanced through empty
rhetoric, but through gospel power working through the weakness of the cross. This, then, refers to arrogant words, not the
Word of God. People can talk about their
great faith and pat themselves on the back, but that doesn’t mean they’ve done
anything for the kingdom.[15]
This strikes at the heart of Corinthian pride, leaving them
with a decision. Thus, Paul concludes
with a fatherly ultimatum. In verse 21,
he asks, “What do you desire? Shall I
come to you with a rod, or with love and a spirit of gentleness?” The rod symbolizes corrective discipline, which
fathers sometimes lovingly apply to the backsides of rebellious children.[16] It’s not cruelty, as God has given them some
extra cushioning down there! A loving spiritual
father similarly does this, though he prefers gentleness.
He leaves them with the choice. Their repentance will bring tenderness. However, persistence in sin will bring
correction.[17]
Paul exercises his authority for their
good.
VI. Conclusion
This passage reminds us that faithful ministry is not driven
by ego or applause, but by love. Paul
admonishes, exemplifies, disciples, and disciplines as a loving father. He isn’t simply asserting dominance, but he
wants them to produce maturity. He
refuses to flatter their sin or tolerate pride because he genuinely loves them.
The same principles apply today. Believers, resist celebrity Christianity and
partisan loyalty. We can benefit from
many teachers, but we mustn’t divide over them. Faithful pastors are gifts from God, not
performers.[18]
Fathers and leaders, this passage is both sobering and
encouraging. True fatherly leadership is
costly on the one hand, requiring courage, humility, patience, and sometimes
firmness. Yet, it doesn’t require you to
look like anyone else; only Christ. Be
models for others. This is the kind of
leadership God uses to grow healthy families and churches!
[1] David Prior, The Message of 1 Corinthians: Life in the
Local Church, The Bible Speaks Today, (Leicester, England; Downers Grove,
IL: InterVarsity Press, 1985), 68.
[2] John D. Barry,
Douglas Mangum, Derek R. Brown, Michael S. Heiser, Miles Custis, Elliot
Ritzema, Matthew M. Whitehead, Michael R. Grigoni, and David Bomar, Faithlife Study Bible, (Bellingham, WA:
Lexham Press, 2012, 2016), 1 Co 4:14.
[3] Roy E. Ciampa and
Brian S. Rosner, The First Letter to the
Corinthians, The Pillar New Testament Commentary, (Grand Rapids, MI;
Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010), 186.
[4] John F. MacArthur
Jr., 1 Corinthians, MacArthur New
Testament Commentary, (Chicago: Moody Press, 1984), 115.
[5] Ibid., 114.
[6] Barry, et. al., 1 Co
4:15.
[7] Ibid.
[8] Ibid., 1 Co 4:16.
[9] Ciampa and Rosner,
188.
[10] F. Alan Tomlinson, CSB Study Bible: Notes, 2017, 1818.
[11] Ciampa and Rosner.
[12] Matthew Henry, Matthew Henry’s Commentary on the Whole
Bible: Complete and Unabridged in One Volume, (Peabody: Hendrickson, 1994),
2252.
[13] Ciampa and Rosner, 194–195.
[14] Andrew David Naselli,
Romans–Galatians, 2020, X, 248–249.
[15] Ciampa and Rosner, 195.
[16] Tomlinson.
[17] Henry.
[18] Naselli, 250.