1 Corinthians 16
OGC**Butler’s Comments
Chapter Sixteen THE PROBLEM OF AIDING CHRISTIAN BRETHREN
IDEAS TO INVESTIGATE:**
Why were the saints to put something aside each first day of the week if Paul would not pick it up until 6 months later?
What is prospering? What percentage of one’s prosperity should he give to the Lord’s work?
Did Paul expect the Christians at Corinth to help him financially with his missionary work?
Is there other aid, besides financial, called for in this chapter? What kind? Is that still relevant for the church today? How accomplished?
What is a holy kiss? Would it be good to practice that now?
APPLICATIONS:
Do you store up constantly, either literally or mentally, what you intend to give to the Lord’s work?
Do you deposit regularly (weekly or monthly) what you have stored up?
What are the reasons for regular or systematic giving?
Does your congregation try to get contributions by pressure tactics? What tactics does it use?
Does it make any difference what methods are used to get offerings just so long as the church’s needs are met? Why?
Should the church be concerned about the administering of collections? How?
What does your congregation think about the preacher’s salary? How much should it be? Does he really work hard enough for it?
What other ways may a congregation support those who are doing the work of the Lord (elders, deacons, Sunday School teachers, communion preparers, janitors, etc.)? Does your congregation? What can you do about it?
Have you ever considered righteous living as being an aid to those who labor in the Lord’s work?
Do you think members of your church act like men? Why?
Do the leaders in your congregation addict themselves to ministering to the members? Do they have difficulty getting people to follow their lead? Why?
Do you agree with Paul, If anyone has no love for the Lord, let him be damned? Why?
APPREHENSIONS:
What is a contribution?
How much should a Christian contribute?
Why did Paul say to deposit their contributions on the first day of the week?
Why were they sending the contribution to Jerusalem?
Why did Paul invite himself to spend the winter in Corinth?
Why did he insist they speed him on his journey?
What were the Christians at Corinth to do for Timothy?
What is standing firm in the faith?
What is being courageous?
Why should Christians be subject to men like Stephanas?
How should we give recognition to such men?
What is greeting one another with a holy kiss?
Do the problems of Corinth still exist in the church today? Are the solutions Paul directed to Corinth workable in today’s technological age? Why?
**Applebury’s Comments
CHAPTER SIXTEEN**
Analysis
A.
Paul gives orders about the collection for the saints and tells about his plans to visit the church at Corinth (1 Corinthians 16:1-9).
He gives orders for the collection for the saints (1 Corinthians 16:1-2 a).
a)
The order is the same as he gave to the churches in Galatia.
b)
They were to set aside the offering on the first day of every week.
c)
Each one was to have a part in it.
d)
Each one was to do as he might prosper.
The reason for this procedure was to avoid gathering the offering when Paul came (1 Corinthians 16:2 b).
He reminded them of some things to be taken care of when he came (1 Corinthians 16:3-4).
a)
Those who would be approved by the church were to be sent with letters to carry the offering to Jerusalem.
b)
If it should become fitting for Paul to go also, the brethren would go with him.
He tells of his plans to visit Corinth (1 Corinthians 16:5-9).
a)
He planned to come after he had passed through Macedonia (1 Corinthians 16:5).
b)
He wanted to stay at Corinth through the winter and be helped on his way by them (1 Corinthians 16:6-7).
(1)
His plan to stay with them.
(2)
He didn-’t want to make a brief visit.
(3)
He hoped to stay a while if the Lord would permit.
c)
He was to remain at Ephesus until Pentecost (1 Corinthians 16:8-9).
(1)
A great and effectual door was open for him there.
(2)
Many adversaries were there too.
B.
Paul gives information about the plans and work of other workers of the Lord (1 Corinthians 16:10-18).
He gives instruction about the visit of Timothy and Apollos (1 Corinthians 16:10-12).
a)
The church is told how to receive Timothy (1 Corinthians 16:10-11).
(1)
He is to be with them without fear.
(2)
He does the work of the Lord just as Paul does.
(3)
He is to be sent on his journey in peace.
(4)
Paul was expecting him with the brethren.
b)
He tells of his desire to have Apollos visit them (1 Corinthians 16:12).
(1)
He calls him Apollos the brother.
(2)
He had urged him to visit Corinth with the brethren.
(3)
It was not the will of Apollos to do so at that time but he would do so when he had opportunity.
Paul gives direction for the guidance of the church (1 Corinthians 16:13).
a)
Watch ye.
b)
Stand fast in the Lord.
c)
Quit you like men.
d)
Let all that ye do be done in the Lord.
Paul exhorts them concerning Stephanas (1 Corinthians 16:15-18).
a)
He reminds them that they know the house of Stephanas.
(1)
They were the firstfruits of Achaia.
(2)
They had set themselves to minister to the saints.
b)
He urges them to be in subjection to such and to all who help in the work.
c)
He tells of his joy at the coming of Stephanas and Fortunatus and Achaicus.
(1)
His rejoicing.
(2)
The cause: they supplied what was lacking on the part of the Corinthians.
(3)
They refreshed Paul’s spirit and that of the Corinthians.
(4)
He asks that they be acknowledged.
C.
Paul writes the closing words of the epistle of the Corinthians (1 Corinthians 16:19-24).
Salutations.
a)
The churches of Asia send their greetings.
b)
Aquila and Prisca together with the church in their house send greetings in the Lord.
c)
All the brethren send their greetings.
d)
Paul asks them to greet one another with a holy kiss.
e)
Paul writes his greeting with his own hand.
A solemn warning: If any man does not love the Lord, let him be anathema.
A prayer of hope: Our Lord, come.
A gracious benediction: The grace of the Lord Jesus Christ be with you.
An affectionate last word: My love be with you all in Christ Jesus. Amen.
Questions
How does the subject matter of this chapter, introduced by the familiar now concerning, differ from that of the other Chapter s introduced by the same phrase?
What was Paul’s attitude toward the churches in Judea before his conversion?
How did he feel about his Jewish brethren after he became a Christian?
Why was he concerned for the saints in Judea?
How did he propose to help them?
What churches besides Corinth were asked to have a part in the matter?
What rules did Paul lay down to govern the brethren in getting the money ready by the time he arrived?
What precautions did he take to avoid criticism in handling the funds?
Who was to select the one to carry the money to Jerusalem?
How was Paul to cooperate in the matter?
What were his plans for the journey to Corinth?
Why was he going to go through Macedonia?
How long did he plan to stay at Corinth?
How were they to help him on his journey?
Upon what condition did he make his plans?
Did he carry them out as planned?
Where was he when he wrote First Corinthians?
Why did he plan to stay at Ephesus until Pentecost?
What did he mean by the great and effectual door that was opened to him?
What was his attitude toward the adversaries at Ephesus?
Why did he mention Timothy and Apollos?
What was his estimate of the person and work of Timothy?
When did he expect Timothy to reach him?
Why didn-’t Paul as an apostle order Apollos to go to Corinth?
What was Apollos-’ view of Paul’s suggestion?
What caused Paul to say, Watch ye, stand fast in the faith?
Why did he add that they were to do all things in love?
What did the Corinthians know about the house of Stephanas?
Why did Paul say that they were the firstfruits of Achaia?
What goal had they set for themselves?
What was to be the attitude of the church toward such people?
What was Paul’s attitude toward the coming of Stephanas and Fortunatus and Achaicus?
What was lacking that they supplied?
How had they refreshed the spirit of Paul and of the church?
Why did Paul send the greetings of the churches of Asia to the church at Corinth?
What was the connection of Aquila and Prisca with the church at Corinth?
How did they happen to be at Ephesus?
Where were they when last mentioned in Paul’s letters?
What is to be said of the church in their house?
What is known of the buildings in which Paul preached?
Why did he say to greet one another with a holy kiss?
What is to be said of the importance of friendly, Christian greetings today?
From what one is this greeting to be withheld?
Why did Paul write his own greeting with his own hand?
How account for the sudden recollection of those who do not love the Lord?
What does Maranatha mean?
Why didn-’t Paul translate the term?
How could the church today make use of the meaning of this term in its conversation?
With what thought did Paul begin and close the epistle?
Why did he close the letter with an expression of his love?
For Discussion
In the light of what Paul says in this chapter, how can the church avoid developing a spirit of selfishness?
Recall those whom you know whose examples could be followed by all the church.
What can be done today to further the cause of brotherly kindness and love in the churches?
1 Corinthians 16:1-9
**Butler’s Comments
SECTION 1
Endow **(1 Corinthians 16:1-9)
**16 **Now concerning the contribution for the saints: as I directed the churches of Galatia, so you also are to do. 2On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that contributions need not be made when I come. 3And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. 4If it seems advisable that I should go also, they will accompany me.
5 I will visit you after passing through Macedonia, for I intend to pass through Macedonia, 6and perhaps I will stay with you or even spend the winter, so that you may speed me on my journey, wherever I go. 7For I do not want to see you now just in passing; I hope to spend some time with you, if the Lord permits. 8But I will stay in Ephesus until Pentecost, 9for a wide door for effective work has opened to me, and there are many adversaries.
1 Corinthians 16:1-4 Ministering: The Corinthian Christians had a problem with giving. In an earlier communication with them Paul apparently mentioned the need for a contribution to relieve the suffering of their brethren in Judea. Now he writes to set forth apostolic directions on how to best collect that contribution. Evidently, between this letter (I Corinthians) and the next (II Corinthians) (a period of 4 or 5 monthsSpring to Fall of 57 A.D.), the Corinthians had some misunderstandings and misgivings about this collection for the saints in Jerusalem. In 1 Corinthians 16:1-4 Paul sounds as if he is ordering the people to give, whether they want to or not. Someone may have taken offense at his bluntness, so he wrote II Corinthians, Chapter s 8 and 9, to explain that all giving must be done willingly, as each man has purposed in his own heart, and not out of coercion. But it is a fact, that both of these are scriptural motives for Christian stewardship. Paul uses the Greek word logeias (lit. something counted, a collection) to describe what he had directed (Gr. dietaxa, given orders for as in the military) to the churches of Galatia. Now he commands the church at Corinth (Gr, poiesate, 2nd, pl 1 aor., imperative, You do!) to take up offerings, and tells them how to do it. They started to do what he ordered (see 2 Corinthians 8:10), but then they stopped. So he wrote later holding before them the example of the Macedonians and telling them they must not give as if it were an exaction. Jesus taught his stewardship lessons under the same two principles. First, Jesus is the Master, our King. He has every right to give his servants orders about the conduct of their stewardship. On the other hand, the obedience of the servant is to be done under an attitude of willingness and cheerfulness. If obedience has to be coerced and is resented, the servant of Christ is no better than the elder brother who stayed home but hated every minute of it, (see Luke 15:25-32).
This chapter is the crown of all the teaching of the first Corinthian letter. The epistle started with the reminder, God is faithful, by whom ye were called unto the fellowship (Gr. koinonian, communion) of his Son Jesus Christ our Lord (1 Corinthians 1:9). Because of that fellowship with Jesus Christ, Christians have been called into partnership or communion with the whole church of Christ everywhere in the world. The Corinthians needed to know that their relationship to Christ also involved brotherhood with the whole world-wide church whether in Corinth, Macedonia, Galatia or Jerusalem. They must be led to share in supplying material needs and spiritual needs of all the brethren called unto the same fellowship (communion) as theyno matter where those brethren were. Perhaps Paul is ordering this lengthy and regular collection for benevolence as part of the therapy for their self-centeredness. Whoever would save his life shall lose it, but whoever would lose his life for Christ’s sake and the Gospel’s shall secure it.
Giving is not optional for the Christian. Every place Paul established a congregation of believers he taught them they must give. Jesus taught that to be his followers a person must be willing to give when one has hardly anything at all (the poor widow with two mites, Luke 21:1-4; Mark 12:41-44) and to give all when one has everything (the rich young ruler, Luke 18:18-30; Matthew 19:16-22; Mark 10:17-22). Giving is the very essence and breath of Christianity.
There were two reasons the Christians in Judea were needing financial help. First, a famine (Acts 11:28) had devastated the area; second, many of the Jews who had become Christian in Judea were being persecuted and their goods were being plundered (Hebrews 10:34) by their Hebrew persecutors. It is instructive to note the different Greek words the apostle uses to describe this contribution:
a.
logeias - a thing that has been counted, a collection. (1 Corinthians 16:1)
b.
charin - a gracious gift (1 Corinthians 16:3)
c.
koinonia - a taking part, a fellowship, a communion (2 Corinthians 8:4; 2 Corinthians 9:13)
d.
diakonia - a ministry, a deaconship (2 Corinthians 8:4)
e.
hadroteti - bountiful, abundance, liberal gift (2 Corinthians 8:20)
f.
eulogian - well-counted, blessed-counting (2 Corinthians 9:5)
g.
leitourgia - serviceable gift, a gift to serve, a liturgy (2 Corinthians 9:12)
h.
eleemosune - alms, gift of mercy, gift for the poor (Acts 24:17)
i.
prosphora - a sacrificial offering (Acts 24:17)
From all these synonyms we get a picture of Christian giving as systematic, liberal, willing, and purposeful. Stedman (op. cit.) notices the following outline in Paul’s instructions here:
Giving is to be a universal Christian practice - as I directed the churches of Galatia, so you also are to do.
Giving is in celebration of Christ’s resurrection - On the first day of the week.
Giving is personal - … each of you is to put something aside.
Giving should be planned and with regularity - … put something aside and store it up.
Giving is not to be measured by amount but by motive - … as he may prosper.
Giving should be done without special pressure - … so that contributions need not be made when I come.
Giving should be applied faithfully to that for which it has been given - … I will send those whom you accredit by letter.
The Greek syntax of 1 Corinthians 16:2 is interesting: kata mian sabbatou hekastos humonpar heauto titheto thesaurizon ho ti ean euodotai. , Upon the first of the week each of you by himself is to deposit the things being stored up however he is prospered. You see, they were storing up their offerings constantlyevery daythen on Sunday they took their personal collection and deposited it in the congregational offering. In the culture of the first century, most people were paid at the end of every day for their labor (see Matthew 20:8). Every day they stored up part of their daily wages, according to how much they were paid, and deposited it on the Lord’s Day (first day of the week). This is clearly an assertion that in the first century church there was a time (first day of the week) and a responsible administering (deposit) for money given by Christians to the Lord’s work. It is also a clear indication that the early Christians met on the first day of the week to worship and share in the Lord’s work.
The Greek word euodotai is a combined word from eu, meaning well or good, and hodos, meaning road or journey or path. It is translated in 1 Corinthians 16:2, prosper. Christians are to give according to the goodness of the road they travel. If God has given a man a hard row to hoe (hard times, poverty) he should give whatever he is able to give. He must give something, but it may be very little compared to what others have to give. But that is all right with God. It does not need to be a tithe (10 percent) There is nowhere in the New Testament that tithing is commanded for the Christian. The Christian’s relationship is on a much higher level than tithing. The expectation for a Christian is loving, self-sacrificing, responsible stewardship of 100 percent of all with which he has been entrusted. He will give as he believes the Lord has given to him, and what he retains he will not consider his own but he will use it wisely and frugally to serve Christ in the best manner possible and bring glory to his name. We cannot give more than we have. God knows that (2 Corinthians 8:12), and accepts it. God is singularly interested in the readiness of mind and heart to give. With God, motive is all important (see Matthew 6:2-4; Matthew 6:19-21). Great sums of money may be given (see Luke 21:1-4; Mark 12:41-44) but if the motive is self-righteousness, it is an abomination with God, (see Isaiah 1:10-17; Micah 6:6-8).
Paul anxiously guarded against exacting contributions for the Lord’s work through special pressures. He said, … so that contributions need not be made when I come. He really said, in Greek, hina me hotan eltho tote logeiai ginontai, lest whenever I come then collections there are. Why this instruction?
Because the apostle knew that when he was personally present he had a tremendous impact on people. He did not want their giving to be because they were moved by his preaching or by his stories of what God had done, or in any other way to be pressured. No professional fund raisers would have been permitted in the early churches. Paul says, in effect, Do not bring out the thermometer; do not put on a three-ring circus, with people running down the aisle bringing pledges to meet a predetermined goal. I do not want that. Your giving is to come out of a heart that has been moved by the grace of God. God does not want giving on any terms other than those. Giving must be without special pressure.
(Ray C Stedman, op. cit., p. 327)
Finally, Paul advises the church at Corinth of its responsibility to insure that the collection for the needy gets to Judea as intended. The apostle offers to help deliver the money if he is needed, but he will let the Corinthian congregation decide who the messengers shall be.
These are principles, based on apostolic authority, the church will do well to follow closely in every age. They are never outdated or irrelevant. We have so much in America! We are so prosperous, in comparison with the rest of the world. God has certainly given Americans, considering our liberties as well as our material endowments, an easier row to hoe than the majority of the world’s people. Of course, we do not expect unbelievers in America to give to the Lord’s work as they have been prospered. But it is doubtful that most Christians in America give as they have been prospered. Let us repent, and do it!
1 Corinthians 16:5-9 Missions: If we did not know the humble nature of Paul, and did not know his passion for being self-supporting by plying his trade of tent-making, we would think him a bit presumptuous to invite himself to be the guest of the Corinthians. Paul undoubtedly has another motive for inviting the Corinthians to support him in his intended missionary work. He would want to allow them the privilege of sharing in the fruits of his labors (see Philippians 4:17; 2 Corinthians 11:7-11; 2 Corinthians 12:13).
Paul established the church in Corinth (Acts 18:1 ff.) in A.D. 51 on his 2nd missionary journey. He remained there a year, and returned to Palestine via Syria (Acts 18:18-22). He began his third missionary journey in A.D. 54 going first through Galatia and Phrygia (Acts 18:23), then to Ephesus (Acts 18:24). During a three-year stay at Ephesus (Acts 18:24-28; Acts 19:1-41) he wrote I Corinthians. Leaving Asia Minor (Acts 20:1-4) he went to Macedonia. From Macedonia he wrote II Corinthians. Then he went on down into Greece where he spent three months, visiting Corinth again after about a six-year absence. While at Corinth, in 57 A.D., he wrote the epistle to the Romans. In our text here (1 Corinthians 16:5) Paul writes from Ephesus of his plan to visit Corinth after passing through Macedonia.
Paul intended to stay with the Corinthians. He was passing through Macedonia toward (Gr. pros, preposition denoting direction) Corinth. He intended to stay at Corinth in order that (Gr. hina, conjunction denoting purpose, aim or goal) they might speed him on his journey, (Gr. propempsete, aorist imperative active verb, meaning, you will furnish me with things necessary for a journeysee Titus 3:13; 3 John 1:6). He did not want to see them just in passing. He intended to spend some time with them, if the Lord permits. He would need to be housed, fed, perhaps even given financial assistance (even though he usually earned his own livingAct 20:33-35; 1 Corinthians 4:9-18; 2 Corinthians 11:7-12; 2 Corinthians 12:14-18; 1 Thessalonians 2:5-9; and he taught other Christians to do the same1 Thessalonians 4:9-12; 2 Thessalonians 3:6-15). There were certainly times when Paul did take financial aid (Philippians 4:15-19) and he said he had a right to take such aid in his ministry (1 Corinthians 9:1 ff.). Some preachers, evangelists and missionaries, in this affluent twentieth century, are forced to surrender full-time ministries because of lack of financial support. Perhaps the major reason for insufficient financial pay to ministers of the gospel is that many Christian people do not believe a minister works hard enough to deserve pay equal to those who do manual labor, or equal to those professionals who have invested in years of training and apprenticeship. Most ministers of the gospel today are being paid a salary about equal to janitors and public school teachersmost of whom must take a second job to make ends meet. Ministers with families have difficulty staying out of debt and conducting a full-time ministry on that kind of pay. Most preachers and missionaries never complain. They go right on struggling, feeling the psychological pressures of living each day on the edge of insolvency. They do it because they have a servant’s heart. But even the ox (let alone the human servant) is worthy of his hire (1 Corinthians 9:8-12).
The apostle intended to stay at Corinth. He needed assistance. He was going to be put to the test in Ephesus. He would be run through the psychological grinder there. As he was writing he could see a wide door for effective work opening for him but there were many adversaries. It would be hard work, taxing every mental and emotional fiber of his being. The financial aid he might expect from Corinth would boost his spirit. But he would also be looking for some spiritual encouragement through his stay in Corinth. Even the greatest of the apostles needed human comfort. Some of the most pathos-filled words in all the Bible are those of Paul in the Roman prison awaiting death when he asked Timothy to do your best to come to me soon (2 Timothy 4:9-18). Paul may have also had in mind the same reason he took financial aid from Philippi. He may have wanted Corinth to have the blessing of participating in the future fruits of his ministry (see Philippians 4:17). Whatever his reasoning, it appears he did not receive financial aid from Corinth. He apologizes (2 Corinthians 11:7-11; 2 Corinthians 12:13) for having done them a disservice for not having demanded it! Any group of Christians that does not pay its preacher sufficient wages to relieve him of financial anxiety, does not help him prepare for retirement, and does not encourage him by understanding how hard he labors, is doing itself a disservice! Such a church could never realize the satisfaction of sharing in the fruits of his labor.
Applebury’s Comments
The Collection for the Saints (1-9)
Text
1 Corinthians 16:1-9. Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. 2 Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come. 3 And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem: 4 and if it be meet for me to go also, they shall go with me. 5 But I will come unto you, when I shall have passed through Macedonia; for I pass through Macedonia; 6 but with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go. 7 For I do not wish to see you now by the way; for I hope to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost; 9 for a great door and effectual is opened unto me, and there are many adversaries.
*Commentary
Now concerning the collection.*The familiar now concerning does not introduce some problem that was disrupting the life and harmony of the church. It suggests Paul’s concern for the people he knew and loved. He had a lasting concern for the saints in Judea. Before his conversion he had persecuted them and had tried to make havoc of the church of God (Galatians 1:13; Galatians 1:23). Some time after his conversion when Agabus came to Antioch and predicted a famine over all the world, the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea; which also they did, sending it to the elders by the hand of Barnabas and Saul (Acts 11:27-30). Still later when Paul was in conference in Jerusalem with Cephas and John and James, he was asked to remember the poor in Judea. This, he said, he was very eager to do (Galatians 2:1-10).
Although Paul was the apostle to the Gentiles, he never forgot his own Jewish people (Romans 9:1-3), but he seemed to be particularly concerned about those from the Jews who had turned to Christ as he had done. In all his labors among the Gentile converts to Christianity, he urged that the suffering saints in Judea be remembered and that offerings be sent for their relief. See 2 Corinthians 8:1-24; 2 Corinthians 9:1-15.
*As I gave order.*The apostle did not hesitate to lay down regulations to be followed by the church in fulfilling their obligations to others. He had already reminded them that what he was writing was the commandment of the Lord (1 Corinthians 14:37). He had given the same orders to the churches in Galatia.
*upon the first day of the week.*The expression clearly indicates the first day of every week. Each one was to participate in the collection. He was to set aside an amount which he was to determine on the basis of his being prospered.
*no collections be made when I come.*Some take this to mean that the members of the church were to put their weekly offerings into a common treasury. Paul’s concern was that the money be ready when he came. In order to have it so, it was necessary for the brethren to begin early and set it aside on every first day of the week. Each one could have brought what he saved when Paul arrived. It would be difficult to say just how they did it. The important thing was to save regularly for the offering so that it would be ready when Paul arrived. He did not want to spend time waiting for them to get it together after he came. Most people will find it easier to save something each week than to get a large sum ready at one time.
*whomsoever ye shall approve.*Paul was careful about handling funds that belonged to others. The people were to approve the ones to take the offering to Jerusalem. He was willing to go along if it should be the thing to do, but he was not giving his critics an opportunity to condemn him in the handling of the collection. A good example for all who handle church funds!
*them will I send with letters.*Those who were to be appointed by the church to perform this task were to have letters of commendation from Paul to the brethren in Jerusalem. This is further evidence of his concern that everything be done in a manner that was above criticism. The Lord’s people were giving the money for the suffering saints of the Lord and the Lord’s servants were taking every precaution to have it done for His glory.
*But I will come unto you.*Paul planned for the future. Sometimes he was hindered in carrying out his plans. He had already written of his intention to visit them in connection with other matters (1 Corinthians 4:18-21). He looked forward to the visit with joy and hope that the problems would be taken care of and that the collections would be made by the time he arrived. His trip was to take him through Macedonia, but he planned to stay through the winter at Corinth.
*that ye may set me forward.*It is not likely that he had in mind any financial support (1 Corinthians 9:15). Luke records the facts of the farewell which the Ephesian elders gave Paul at Miletus (Acts 20:36-38). Something like it may have been in his mind as he wrote this word to the brethren at Corinth.
*if the Lord permit.*Paul was always conscious of the Lord’s hand in all of his plans and journeys. See also James 4:15.
*a great and effectual door.*Paul was at Ephesus when he wrote the epistle. He planned to stay there until Pentecost. This does not suggest that he was planning to keep the feast there but rather that he was aware of the great door of opportunity before him to do an effective work for the Lord.
Ephesus was the third great radiating center of early Christianity. Jerusalem was the first; Antioch was the second. All Asia heard the gospel as a result of Paul’s work at Ephesus (Acts 19:9-10). The apostles did not neglect the rural areas, but they concentrated their efforts on the great centers of population from Jerusalem to Rome.
*there are many adversaries.*This was another reason for remaining at Ephesus. Paul was not one to run because of opposition. He was confident that the Lord would always lead him in triumph in Christ in every place as he proclaimed the gospel (2 Corinthians 2:14-17). He was eager to preach the gospel in Rome also, for it is the power of God (Romans 1:16).
1 Corinthians 16:10-18
**Butler’s Comments
SECTION 2
Endorse **(1 Corinthians 16:10-18)
10 When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am. 11So let no one despise him. Speed him on his way in peace, that he may return to me; for I am expecting him with the brethren.
12 As for our brother Apollos, I strongly urged him to visit you with the other brethren, but it was not at all his will to come now. He will come when he has opportunity. 13 Be watchful, stand firm in your faith, be courageous, be strong. 14Let all that you do be done in love.
15 Now, brethren, you know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints; 16I urge you to be subject to such men and to every fellow worker and laborer. 17I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence; 18for they refreshed my spirit as well as yours. Give recognition to such men.
1 Corinthians 16:10-12 With Reassurance: Paul sent Timothy (and Erastus) from Ephesus to Macedonia (Acts 19:22) and thence to Corinth. After these two helpers had departed on their journey, news came from Corinth that was very disturbing. People from Chloe’s household brought a letter and news by word of mouth that the church was struggling in the throes of schismatism, immorality, indifference, disorderliness, and false teaching. Paul knew how easy it would be for such behavior to ruin a young preacher by making him discouraged and cynical. The apostle charges the Corinthian church (Gr. blepete, imperative mood), See that you.. give Timothy every reassurance possible for his ministry among you. Paul says, in Greek, blepete hina aphobos genetai pros humas, or, See that you aim to make him be without fear among you. They are not to just let Timothy shift for himself in this matter of finding strength and assurance for his work. They are to make it their purpose to relieve him of all that would dishearten and depress him.
The Greek word aphobos is translated in RSV as put him at ease but is literally, without fear or phobia. What would Timothy have to fear in Corinth? Pretended sophistication, intellectualism, Gentile cultural differences (shocking enough in themselves to a Jew), all in addition to the problems within the church itself. Paul hopes the Corinthians will conduct themselves toward Timothy according to the principles he has enumeratered in Chapter s 8 through 10. Paul said, Let no one despise him.. The Greek word exouthenese means, literally, to erase from an account-ledger, or, to make of no account. Timothy was young, and a Jew. Timothy had no training in Greek literature as Paul had. Sophisticates from the great cities of Greece might tend to show contempt for a young Jewish lad like Timothy. But Timothy was doing the work of the Lord and he was important to Paul, so he directed the Corinthians not only to support him while he was there, but also to speed him on his way back to him.
Old and young can become close and intimate companions in the work of the gospel. The young person should be respectful and heedful of wise guidance (1 Timothy 5:1-22; 2 Timothy 2:24-26), and the older person is not to think of youth as of no account. Young people need to feel secure through being encouraged, strengthened, and built up.
Evidently, the Corinthians had requested Paul to insist that Apollos, an eloquent man, and a favorite teacher of the Corinthians, return for a visit. It is apparent the Corinthians thought Paul had not transmitted their request to Apollos. What did the Corinthians thinkthat Paul, out of jealousy of Apollos-’ superior oratorical ability and his popularity at Corinth, spitefully ignored their request? Paul replies, I strongly urged (Gr. parekalesa, exhorted, encouraged) him to visit with the other brethren. But the more Paul urged, the more Apollos declined. The Greek would literally say, And altogether it was not his will to come now. Apollos was spiritually-minded and loving enough to reject even something he most probably would have enjoyed rather than give any occasion, or appearance, of competition among Christian co-workers. Apollos did not wish his name or his abilities to be abused in support of schismatism or any of the other aberrations of the Corinthian church. He told Paul he would visit Corinth later, when a good opportunity offered itself to him. Whether he did or not, we do not know. His and Paul’s actions in these circumstances are exemplary. Let all Christians doing the work of the Lord reassure one another in the same kind of conduct.
1 Corinthians 16:13-14 With Righteousness: All Christians should endorse the gospel and give aid to those who labor full-time in its proclamation by living righteously. That is the best endorsement and aid that may be given to those who work so hard and with little reward in this life. Paul said of the Christians at Thessalonica, For you are our glory and joy (1 Thessalonians 2:17-20). He wanted these Corinthians to be epistles of his, to be known and read by all men (2 Corinthians 3:1-3).
He exhorts them to be watchful (Gr. gregoreite). It is in the imperative mood, thus a command. The male name, Gregory, is from this Greek word, and means vigilant, alert, awake, on guard. The Christian cannot afford to be inept, unaware, careless, unmindful, mesmerized, hypnotized, manipulated and seduced! Paul was afraid for the Corinthians that as the serpent deceived Eve by his cunning, their thoughts would be led astray from a sincere and pure devotion to Christ (2 Corinthians 11:3). What was happening to the church with all its problems (especially the false teaching about the resurrection) was not amusing or insignificant. It was evil, destructive, spiritual-insanity.
Next, Paul says, Be standing in the faith. The Greek verb, stekete, is present tense, imperative mood. Once again, it is a command for them to continue their posture before the world in the faith. Paul used the definite article (Gr. te, the faith), so he is not talking here about personal subjective faith as a virtue, but the faith as a body of doctrine. He wanted the Corinthians to take a constant stance upon a knowledge and practice of the revealed faith (the teachings and writings of the apostles). Standing fast in the faith or in the Lord is something which can be determined in an objective way. We can know whether we are keeping the faith if we are keeping Christ’s (and the apostle’S) word (1 John 2:3-6; 1 John 2:24; 1 John 3:24, etc.). Standing in the faith gives unimaginable aid and encouragement to teachers of the faith. It is the kind of aid and reward that will never pass away.
Third, Paul says the Corinthians will give aid and comfort to their Christian allies (brethren) by being courageous. Actually, the Greek word is andrizesthe, and literally means, act like a man. They are exhorted (the Greek verb is present tense, imperative mood) to continue maturing, growing up, behaving like adults who learn from experience. All marks of mature adulthood (self-control, caution, sensibility, courtesy, firmness, cool-headedness, consideration for another’s opinions and trials, tenderness) is what Paul says will contribute to strengthening their fellow Christians. Mature men do not let peer-pressures or vanities of the world seduce them away from the truth. Mature men are able to endure persecution and tribulation without giving in to falsehood. Some of the Corinthians had behaved like immature babies (see 1 Corinthians 3:1 ff.). It goes without saying that the church today needs members who act like men.
Fourth, they are ordered to be strong (Gr. krataiousthe, again, present imperative). The Greek word is from a root word which means to be forceful, dominating, mighty. There is no place for any kind of weakness in the Christian lifeneither intellectual, moral or spiritual. To be a Christian one must swim against the tide of human opinion and worldly lifestyle. To be a Christian one must endure a constant war between his flesh and the things of God’s Spirit (Galatians 5:17; Romans 7:13-25). All the world is on the side of the evil one. The Christian will get no help from the worldly-minded people in this world! Do not expect any. What may seem like help from the world is only deception and seduction. To be a Christian demands the best, the strongest, and the most mature. And the Christian who wishes to aid his brother must be forceful (not overbearing) in his support of the gospel.
Finally, Paul says, Let all that you do be done in love. Love is the supreme virtue (see comments on ch. 13). Without it everything else is wrong. With it (true, agape-love) everything is right. It is that virtue which validates every other professed virtue. Love is the power that sculptures all talents, circumstances, and characteristics of the human personality into a monument reflecting and praising the glory of the Son of God. When all is done in love there is no problem with aiding Christian brethren, (see 1 Peter 4:8).
1 Corinthians 16:15-18 With Respect: When Paul wrote to the Christians at Rome he said, Pay. respect to whom respect is due, honor to whom honor is due (Romans 13:7). He said the same to the Christians at Philippi (see Philippians 2:29) and Thessalonica (see 1 Thessalonians 5:12).
Paul deals first with the motive for respecting fellow-workers. The household of Stephanas, first converts in Achaia (Gr. aparche, lit. firstfruit), devoted (Gr. etaxan addicted KJV) themselves to the service (Gr. diakonian, deaconship) of the saints. Respectful attention to and emulation of such people is a strong Biblical theme (see Hebrews 11:1-40; Hebrews 12:1-2; 1 Peter 5:1-5; 2 Timothy 1:13; 2 Timothy 2:1-2; 2 Timothy 3:10-17; Hebrews 13:7, etc.). Respect in the service of the Lord is earned, not inherited.
Next, Paul says, be subject to such men and to every fellow worker and laborer.. The Greek word is hupotassesthe. This comes from the same root word (tasso) as the word etaxan, translated addicted or devoted in 1 Corinthians 16:15. The prepositional prefix, hupo, means under. Thus, the word hupotassesthe means, literally, be addicted or devoted under, or, subjected to, subordinated to. It is the same word used by Paul in Ephesians 5:21 to deal with attitudes and behavior of husband and wife toward one another. The most practical spiritual help we can give to a Christian ally or brother is to subordinate ourselves in service to him. You will note that subordination is not just to a select few, but to every fellow worker and laborer (1 Corinthians 16:16). This substantiates Jesus-’ example and apostolic teaching throughout the New Testament (see Matthew 20:25-28; Luke 22:24-27; John 13:1-20; Galatians 5:13; Ephesians 5:21; Philippians 2:3; 1 Peter 5:5). There is no ruling class in the kingdom of God. Christ is the only Kingeveryone else is a servant who is to subordinate himself to his brethren. We are to outdo one another in showing honor (Romans 12:10). It is interesting that Paul uses the Greek conjunction, hina (in order that) to connect the devotion of Stephanas-’ ministry with the subordination of the Corinthians to emulate his example. In other words, Stephanas devoted himself to ministry in order that the Corinthians might surrender to his guidance in living the Christian life! That is the way it must be with all leaders in the Churchwherever they wish others to follow, they must lead! They will never bring others to submit to their leadership unless they devote themselves (become addicted to) ministering !
Finally, Paul directs, give recognition to such men. The Greek word epiginoskete does not mean what we usually think of as recognition (applause, flattery, hero-worship). Epiginoskete means, to know thoroughly; to recognize a thing to be what it really is, to be perceptive. The element of expressing gratitude and encouragement is involved, but not braggadocio or adulation. All that is very dangerous to a person’s relationship to God. It was said of Jesus, … you are true, and teach the way of God truthfully, and care for no man; for you do not regard the position of men (Matthew 22:16). Jesus said of himself, I do not receive glory from men (John 5:41). We must be careful to be sincerely grateful for every brother in Christ, expressing it without setting any Christian above another by bragging about him or fawning over him. When Paul wrote this about his fellow laborers, he did not intend the Corinthians to call these fellows before the congregation and give them plaques or put their names in periodicals as if they were the only co-laborers who ever helped him. He simply wanted the Corinthian church to be hospitable, kind, perceptive, and appreciative. Christians should get acquainted with and get to know thoroughly such men as Stephanas and Fortunatus and Achaicus; their devotion in service to Christ and his Church might rub off on those who get to know them.
Applebury’s Comments
Workers in the Work of the Lord (10-18)
Text
1 Corinthians 16:10-18. Now if Timothy come, see that he be with you without fear; for he worketh the work of the Lord, as I also do: 11 let no man therefore despise him. But set him forward on his journey in peace, that he may come unto me: for I expect him with the brethren. 12 But as touching Apollos the brother, I besought him much to come unto you with the brethren: and it was not at all his will to come now; but he will come when he shall have opportunity.
13 Watch ye, stand fast in the faith, quit you like men, be strong. 14 Let all that ye do be done in love. 15 Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints), 16 that ye also be in subjection unto such, and to every one that helpeth in the work and laboreth. 17 And I rejoice at the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they supplied. 18 For they refreshed my spirit and yours: acknowledge ye therefore them that are such.
*Commentary
Timothy.*Paul had mentioned him earlier in the epistle (1 Corinthians 4:17). Now he gives directions for their reception of his fellow-worker. He was a young man when Paul selected him to travel with him. It may be because of his youth that Paul said, see that he be with you without fear. Or it may be that Timothy was timid. Whatever the cause, they knew his value to Paul who declared that he worketh the work of the Lord, as I also do. The attitude of Paul as an older minister toward Timothy as a young evangelist is one that should be seen far more often today than it is.
The brethren were to help Timothy as he continued on his way. Just what was involved is not stated.
*Apollos.*He had been prominent in the work at Corinth. See 1 Corinthians 1:10 and 1 Corinthians 3:4-6. Paul looked upon him as a brother in Christ and a fellow-worker for the Lord. His affectionate concern for those who worked with him is one of the marks of Paul’s true greatness.
It is interesting to note that Paul did not order Apollos to go to Corinth. He had urged him to go but recognized his right to decide when it was best for him to do so. Paul was sure that the opportunity would come.
*Watch ye.*Certain things were to direct the church as they faced the opportunities of service and the problems that were involved. Like good soldiers, they were to be alert. Like true followers of the Christ, they were to stand fast in the faith and not be frightened from the truth by any adversary. Like dedicated servants of the Lord, they were to conduct themselves as men. Like citizens of the heavenly kingdom, they were to be strong and rely on Him who had conquered at Calvary and who would give them the victory in all their work for Him. Paul said, Let all that ye do be done in love. He had already explained just what that meant (1 Corinthians 13:1-13).
*the house of Stephanas.*They were among the first of Paul’s converts at Corinth (1 Corinthians 1:16). He calls them firstfruits because they were the first of the harvest for the Lord. There were to be others like them. When Paul was at Corinth the first time, the Lord had revealed to him that He had much people in the city (Acts 18:9-10). This family had set themselves to the task of ministering to the saints. Just what was involved in this ministry is not stated, but it was such that Paul recommended that others align themselves with these servants of the Lord and all others who helped in the work.
*the coming of Stephanas and Fortunatus and Achaicus.*Paul received these brethren from Corinth with great joy. There were times when it had become necessary to reprove the Corinthians for sinful practices. Even then he admonished them as beloved children (1 Corinthians 4:14). It was not possible for the whole church to pay him a visit, but his spirit and theirs was refreshed by the coming of these who represented all the brethren at Corinth.
1 Corinthians 16:19-23
**Butler’s Comments
SECTION 4
Embrace **(1 Corinthians 16:19-23)
19 The churches of Asia send greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. 20A11 the brethren send greetings. Greet one another with a holy kiss.
21 I, Paul, write this greeting with my own hand. 22If any one has no love for the Lord, let him be accursed. Our Lord, come! 23The grace of the Lord Jesus be with you.
1 Corinthians 16:19-20 Dearly: Paul wanted Christians in every nation, culture, race and language to acknowledge their common citizenship in the eternal kingdom of God. Wherever he went, whenever he wrote, he promoted Christian unity and fellowship. Christians are united. The fellowship or communion of believers is an accomplished work which took place in the redemption Christ finished. Unity is the Christian calling because Christ created in himself one new man in place of the two.. Christ broke down the dividing wall of hostility and reconciled all who will accept this reconciliation as one body, (Ephesians 2:11-22). Now, it is the responsibility of Christians to give diligence to maintain the unity of the Spirit in the bond of peace. (Ephesians 4:1-16).
The oneness of the universal brotherhood in Christ was not dependent on material things. The first century church did not have church buildings but usually met in people’s houses for congregational worship. Aquila and Prisca had a church in their house. This does not mean, of course, that church buildings are not good. Anything in God’s creation which can be used to honestly and faithfully further the preaching of the Gospel should be used to its best advantage. But we must never think we have to have things to follow Christ. We must never think that one culture and people has to use the same methods or tools another one uses to follow Jesus. Paul wanted the Corinthian church to know that the churches (Christians) of Asia Minor (foreigners) sent them hearty (Gr. polla, much) greetings in the Lord. Politically and socially, the people of Asia Minor and Greece were enemies, and had been for centuries. But Paul expects the power of Christ’s love to make them brothers, eager to love one another and eager to be one body in the Lord.
He orders them, You greet (Gr. aspasasthe, imperative mood, meaning, salute, embrace) one another with a holy kiss (Gr. philemati hagio). This is the kind of warm embrace brothers and sisters in the flesh often give one another. It is not the kiss of passionate lovers. It is an exhortation for Christians to break down the walls of formality and hypocrisy, to free themselves of prejudice and partiality, and embrace one another as brothers. We are to receive one another as Christ has received us (Romans 15:7); we are to be kind to one another, tenderhearted, forgiving one another, as God in Christ forgives us (Ephesians 4:32); we are to have a sincere love of the brethren, loving one another from the heart, fervently (1 Peter 1:22); we are to do good to all men, and especially to those who are of the household of faith (Galatians 6:10). And a* proper* display of emotions toward Christian brethren is always in order! Telling and showing our love aids our Christian brethren.
1 Corinthians 16:21-24 Discreetly: This is an ominous way to close a letter! He writes, If anyone has no love for the Lord, let him be accursed. The Greek word is anathema, literally, let him not stand; the word came to mean, let him be cursed or damned, (see Galatians 1:8-9; 1 Corinthians 12:3; Acts 23:14; Mark 14:71; Acts 23:12; Acts 23:21). Christians are to give aid to all men, especially the brotherhood, but with discretion, Paul does not pronounce this curse upon unbelievers, but upon those who profess to be Christians. It is interesting that Paul uses the Greek word philei, affection, friendship here instead of agape for love. Phileo is the word Jesus used to challenge Peter’s profession of love for his Master (John 21:15 ff.). It is the word to denote a love involving personal, emotional affection. Paul is challenging the reality of love professed but not expressed. Christianity is not merely a series of philosophies or doctrines to be taught and learnedit is a Person to know and love. If anyone knowing Christ, has not developed an affection for him, something is seriously wrong in his life. He is, in fact, on his way to being damned. This was the damnation of the Pharisees. They professed a love for God but did not have it (cf. John 5:42; John 8:39-47). Christian love is discerning. It will not aid hypocrisy or anti-christs. It will not condone apostasy or immorality. Christian love will give aid to honest seekers and those making honest errors, because that is what Christians, themselves, are.
In what appears to be a play on words, Paul follows the Greek word anathema with the Aramaic word marana tha. Marana tha, according to the Didache (Teaching of the Twelve, written between 80 and 120 A.D., not written by the apostles, but held in high regard by the early church), was a word used in the early Christian observance of the Lord’s Supper and meant, Our Lord has come! Thus, it would refer to the Lord’s first advent, not his second coming. Anyone who has no affectionate love for Jesus Christ is damned because there is no other redemption to be offered. Redemption has already come in the person of Jesus Christ. Love him or be damned!
And that is how Paul concludes this letter to Corinth. That is how he sums up all he has taught them. This is what he desires they remember above all else. If any one has no love for the Lord, let him be damned! It may seem rather an ugly tone with which to finish a letter, but how else can you interpret the impact of the Christian gospel? The unique feature of the Christian faith is that it requires a resolute adherence and a constant devotion to the Lord Jesus Christ. Merely to use a title, to call him the Lord and yet have no personal love or devotion, to show no regard for him in one’s life, is the worst form of hypocrisy. When a man truly loves the Lord Jesus, his emotional attachment is always matched by readiness to obey Christ’s revealed word. He that hath my commandments, and keepeth them, he it is that loveth me (John 14:21). Why do men call him Lord, Lord, and do not the things which he says? (Luke 6:46).
So this is what Paul would underline: the secret of a happy life, a holy life, a victorious life, a Christian life, is a personal, real devotion to the Lord Jesus Christ. If you do not have that, you have nothing, and you will stand condemned on the Judgment Day. Not to love the Lord Jesus means that in one’s heart he is in rebellion against the highest throne in all the universe. Not to love the Lord Jesus is to reject the loveliest character of all history. In Christ is every possible beauty; there is nothing lacking in him. Not to love the Lord Jesus is a refusal of the greatest Lover of one’s soul. Not to love Jesus is to curse oneself and be under the curse of Almighty God. There was another church, working hard, patiently enduring persecution, orthodox in doctrine, bearing up for Christ’s name-sake, and not complaining. But it had abandoned the love it had at the first. It was threatened that its lampstand would be removed unless it repented (Revelation 2:1-7). That was Paul’s warning also to the church at Corinth.
The apostle’s last words of this letter to the saints in Corinth are The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. So be it! The KJV italicizes the word be, to show it is supplied by the translators. In both sentences, the Greek preposition meta would literally be translated simply, with. Could Paul not be inferring, The grace of the Lord Jesus is with you; My love is with you all in Christ Jesus, instead of inferring he is wishing it to be so? The Christians at Corinth were having some serious problems; they had made serious errors; but they were mostly honest errors (not with a high-hand). Some of them were wanting apostolic guidance in order to repent and correct their sins, So Paul addresses them as the church of God. those sanctified. called to be saints (1 Corinthians 1:2). The grace of the Lord Jesus was with them even when they were in error, so long as they did not deliberately continue in the error after the apostle gave them divine direction. The love of Paul was with them even though their immaturity, jealousy, ignorance, and indifference to immorality troubled his soul.
So closes the immortal letter of the apostle Paul to the church of God at Corinth. It analyzes most of the problems that plague the saints. Times and cultures may differ through the centuries, but human nature never does. Problems that plague the saints remain essentially the same; causes of the problems and manifestations of the problems remain practically the same. And, because this apostolic letter, sanctioned by the Holy Spirit, is the revealed word of God as to the source and implementation of principles which will resolve the problems, it is forever relevant. It is imperative that today’s church regularly study this epistle in its entirety. Christians must read this letter; preachers must feed their congregations through expository sermons from this book; congregations must put into practice the divine directions, because I Corinthians is a book in the imperative mood.
1 Corinthians 16:19-24
Applebury’s Comments
Paul’s Closing Words (19-24)
Text
1 Corinthians 16:19-24. The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house. 20 All the brethren salute you. Salute one another with a holy kiss.
21 The salutation of me Paul with mine own hand. 22 If any man loveth not the Lord, let him be anathema. Maranatha. 23 The grace of the Lord Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Amen.
*Commentary
The churches of Asia.*Paul had opened the epistle with a reference to the saints who call upon the name of the Lord Jesus Christ in every place (1 Corinthians 1:2). In sending greetings from Ephesus and the churches of the other cities of Asia, Paul was showing the brethren at Corinth something of the meaning of fellowship in the churches of the saints. Corinth was not alone; what he taught them, he had taught in all the churches (1 Corinthians 11:16; 1 Corinthians 14:33).
*Aquila and Prisca.*This is the couple with whom Paul labored when he first came to Corinth (Acts 18:1-4). They sailed with him when he left Corinth and came to Ephesus where Paul left them (Acts 18:18-19). They were responsible for having expounded the way of God more accurately to Apollos (Acts 18:26). It is fitting that he should include their greeting to the church at Corinth. When he wrote to the church at Rome, he sent his own greetings to them for they had moved back to that city. He called them his fellow-workers in Christ Jesus and mentioned the fact that they had laid down their own neck for his life (Romans 16:3-4).
*the church that is in their house.*This phrase is in the Roman letter also (Romans 16:5). It gives some insight into the effort of this faithful couple to promote the gospel wherever they lived. In the absence of church buildings, the church gathered in their house. The church did not always meet in homes. Paul started his preaching in many cities in the synagogues of the Jews. At Ephesus, he separated the disciples and reasoned daily in the school of Tyrannus (Acts 19:9-10). The place of meeting seems to have been a matter of expediency; the church was the temple of God where the Spirit of God dwelt (1 Corinthians 3:16-17).
*Salute one another with a holy kiss.*This was the custom of Paul’s day. Our culture suggests the handshake. The principle of friendly greeting between Christians is that which matters. Only such as deny the teaching of Christ are to be denied this greeting (2 John 1:9-10).
*The salutation of me Paul with mine own hand.*This the mark of genuineness in Paul’s epistles. See 2 Thessalonians 3:17; Galatians 6:11.
*If any man love not the Lord.*We cannot be sure that he had in mind any specific individual. This is a general warning similar to the one in the Galatian letter (Galatians 1:8-9). He had already warned them about evil companionships (1 Corinthians 15:33). Anathema means accursed or devoted to destruction. Paul was careful not to lend approval to the enemies of the Lord. See 1 Corinthians 5:11; 1 Corinthians 6:9-10; Philippians 3:17-19.
*Maranatha.*This Aramaic word must have been something like a watchword to the early Christian. Paul did not translate it for the Corinthians. This shows they knew what it meant: Our Lord Come! How much have we lost by letting this word drop from our vocabulary? It is like the prayer of John at the close of Revelation: Come, Lord Jesus (Revelation 22:20).
*The grace of the Lord Jesus Christ be with you.*The epistle closes as it began with a prayer for God’s unmerited favor to be with His people.
*My love be with you all in Christ Jesus.*This affectionate, personal, Christian word was to assure the church to whom he had written in serious words about problems that beset them that the apostle loved all his brethren in the Lord. Amen.
Summary
Paul had been deeply concerned over the problems that had confronted the church at Corinth. He had written to them as the inspired apostle of Christ to give authoritative directives for the correction of the sinful practices that had been allowed to develop in the church. He had advised them as one who was worthy to be trusted. He had admonished them as a father would have done. It is in the closing chapter of the epistle, however, that we get a deeper insight into his personal feeling for all the brethren at Corinth as well as his fellow-workers elsewhere. His concern for the suffering saints in Judea comes first in the brief statement about matters that lie close to his heart. He had already given instruction to the churches in Galatia about the collection for the saints. He had sent his co-laborers to tell the Macedonians to be ready to help those in need. He was depending also on the Corinthians to prove their love for the brethren in Judea. He asked each one to have a part in this effort. Each one was to set aside an amount on the first day of every week as he might prosper. This was to avoid gathering up the funds after Paul arrived. Paul was careful in handling the funds of the Lord. The brethren were to appoint those who were to carry their bounty to Jerusalem. Paul would send letters of introduction to the brethren in Jerusalem, or, if it seemed best, he would have the brethren travel with him. He was planning to come to Corinth after going through Macedonia, where he would encourage the brethren to help in the offerings. He hoped to spend the winter at Corinth, if the Lord permitted. He was planning to remain in Ephesus until Pentecost, for a great door of opportunity to further the cause of the gospel was open to him and there were many adversaries. Perhaps in no place are we to see the respect, admiration and love which Paul had for his fellow-workers in the Lord than in his remarks about Timothy, the young man who had been his traveling companion in so many places and who was soon to come to Corinth on a mission for him. He was eager to have the brethren receive Timothy in a manner that would allow him to be with them without fear. No one was to despise him. They were to help him on his journey which would bring him back to Paul. Paul had been urging Apollos to make the trip to Corinth, but he was not ready to do so. But as soon as he had opportunity he would visit them. Suddenly, it seems, there flashed upon the mind of Paul the vision of the church at Corinth going forth as an army to fight the good fight of the faith. He could see them ready to press the battle to victory. He issues orders for the battle: Watch ye. Stand fast in the faith. Quit you like men. Be strong. But this is no ordinary fight and he adds, Let all that ye do be done in love. He called their attention to the house of Stephanas as an example for them to follow. It is important to line up with the right kind of people. These were among the first converts at Corinth. They had set for themselves the goal of serving the saints. The visit of Stephanas, Fortunatos, and Achaicus had refreshed him. He was confident that the whole church had been blessed in sending these to see him. It was time to close the epistle. Greetings from the churches in Asia and from Aquila and Prisca and the church in their house are written. All the brethren are sending greetings. Then he adds, Greet one another with a holy kiss. Now he is signing the letter as he sends his own greetings. But once again he is reminded of those who had caused so much trouble in the church and he hastily writes, If any man love not the Lord, let him be anathema. The mention of the love of the Lord may have prompted him to add this watchword of the early church, MaranathaOur Lord, come. Then he added, The grace of the Lord Jesus Christ be with you. Still he could not close the letter without this last word, My love be with you all in Christ Jesus. Amen.