1 Corinthians 16 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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1 Corinthians 16
The Collection for the Saints
1Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
Jamieson-Fausset-Brown
CHAPTER 16
1Co 16:1-24. Directions as to the Collection for the Judean Christians: Paul's Future Plans: He Commends to Them Timothy, Apollos, &C. Salutations and Conclusions.
1. collection for the saints--at Jerusalem (Ro 15:26) and in Judea (Ac 11:29, 30; 24:17; compare 2Co 8:4; 9:1, 12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the Lord's people, their own brethren in the faith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassed with various troubles, which in part affected the Jewish Christians. The community of goods which existed among them for a time gave temporary relief but tended ultimately to impoverish all by paralyzing individual exertion (Ac 2:44), and hence was soon discontinued. A beautiful fruit of grace it was, that he who had by persecutions robbed many of their all (Ac 26:10), should become the foremost in exertions for their relief.
as I have given--rather, "gave order," namely, during my journey through Galatia, that mentioned in Ac 18:23. The churches of Galatia and Phrygia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (Ac 18:23; 19:1). That he had not been silent in Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that church (Ga 2:10): an undesigned coincidence and mark of genuineness [Paley, Horæ Paulinæ]. He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Ro 15:26, 27; 2Co 9:2). There is great force in example.
CHAPTER 16
1Co 16:1-24. Directions as to the Collection for the Judean Christians: Paul's Future Plans: He Commends to Them Timothy, Apollos, &C. Salutations and Conclusions.
1. collection for the saints--at Jerusalem (Ro 15:26) and in Judea (Ac 11:29, 30; 24:17; compare 2Co 8:4; 9:1, 12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the Lord's people, their own brethren in the faith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassed with various troubles, which in part affected the Jewish Christians. The community of goods which existed among them for a time gave temporary relief but tended ultimately to impoverish all by paralyzing individual exertion (Ac 2:44), and hence was soon discontinued. A beautiful fruit of grace it was, that he who had by persecutions robbed many of their all (Ac 26:10), should become the foremost in exertions for their relief.
as I have given--rather, "gave order," namely, during my journey through Galatia, that mentioned in Ac 18:23. The churches of Galatia and Phrygia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (Ac 18:23; 19:1). That he had not been silent in Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that church (Ga 2:10): an undesigned coincidence and mark of genuineness [Paley, Horæ Paulinæ]. He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Ro 15:26, 27; 2Co 9:2). There is great force in example.
The Pulpit Commentary
Directions and arrangements.
Now concerning the collection for the saints. "The saints" are here the poor Christians at Jerusalem (Rom_15:26). The subject weighed much on St. Paul's mind. First, there was real need for their charity, for at Jerusalem there was as sharp a contrast between the lots of the rich and poor as there is in London, and the "poor saints," being the poorest of the poor (Jas_2:5), must have often been in deep distress. Not many years before this time, in the famine of Claudius, (Act_11:27-30), Queen Helena of Adiabene had kept the paupers of Jerusalem alive by importing cargoes of dried grapes and figs. Besides the periodical famines, the political troubles of Judaea had recently increased the general distress. Secondly, the tender heart of St. Paul was keenly alive to this distress. Thirdly, it was the only way in which the Gentile Churches could show their gratitude to the mother Church. Lastly, the Apostle St. Paul had solemnly promised the apostles at Jerusalem that he would remember the poor (Gal_2:10). Hence he frequently alludes to this collection (2Co_8:1-24, 2Co_9:1-15 Rom_15:26; Act_24:17, etc.). The enthusiastic communism of the earliest Christian society in Jerusalem had soon ceased, being, as all experience proves, an impossible experiment under the conditions which regulate all human life, and it may have aggravated the chronic distress. As I have given order; rather, as I arranged. To the Churches of Galatia. Not in his extant letter to the Galatians, but either in a visit three years before this time (Act_18:28), or by letter. It appears from 2Co_8:10 that St. Paul had already asked for the contributions of the Corinthians. "To the Corinthians he proposes the example of the Galatians; to the Macedonians the example of the Corinthians; to the Romans that of the Macedonians and Corinthians. Great is the power of example" (Bengel). Even so do ye. The aorist implies that they should do it at once.
Directions and arrangements.
Now concerning the collection for the saints. "The saints" are here the poor Christians at Jerusalem (Rom_15:26). The subject weighed much on St. Paul's mind. First, there was real need for their charity, for at Jerusalem there was as sharp a contrast between the lots of the rich and poor as there is in London, and the "poor saints," being the poorest of the poor (Jas_2:5), must have often been in deep distress. Not many years before this time, in the famine of Claudius, (Act_11:27-30), Queen Helena of Adiabene had kept the paupers of Jerusalem alive by importing cargoes of dried grapes and figs. Besides the periodical famines, the political troubles of Judaea had recently increased the general distress. Secondly, the tender heart of St. Paul was keenly alive to this distress. Thirdly, it was the only way in which the Gentile Churches could show their gratitude to the mother Church. Lastly, the Apostle St. Paul had solemnly promised the apostles at Jerusalem that he would remember the poor (Gal_2:10). Hence he frequently alludes to this collection (2Co_8:1-24, 2Co_9:1-15 Rom_15:26; Act_24:17, etc.). The enthusiastic communism of the earliest Christian society in Jerusalem had soon ceased, being, as all experience proves, an impossible experiment under the conditions which regulate all human life, and it may have aggravated the chronic distress. As I have given order; rather, as I arranged. To the Churches of Galatia. Not in his extant letter to the Galatians, but either in a visit three years before this time (Act_18:28), or by letter. It appears from 2Co_8:10 that St. Paul had already asked for the contributions of the Corinthians. "To the Corinthians he proposes the example of the Galatians; to the Macedonians the example of the Corinthians; to the Romans that of the Macedonians and Corinthians. Great is the power of example" (Bengel). Even so do ye. The aorist implies that they should do it at once.
2Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
Jamieson-Fausset-Brown
2. first day of ... week--already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Psa 118:22-24; Joh 20:19, 26; Ac 20:7; Re 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Le 23:11, 15, 16, 36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Ex 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare Ge 2:3, "God blessed and sanctified it, because ... in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Ex 16:22, 23, 26, 30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now.
every one of yon--even those in limited circumstances.
lay by him--though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.
in store--abundantly: the earnest of a better store laid up for the giver (1Ti 6:19).
as God hath prospered him--literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [Alford], (Mt 25:15-29; 2Co 8:12).
that there be no gatherings when I come--that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].
2. first day of ... week--already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Psa 118:22-24; Joh 20:19, 26; Ac 20:7; Re 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Le 23:11, 15, 16, 36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Ex 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare Ge 2:3, "God blessed and sanctified it, because ... in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Ex 16:22, 23, 26, 30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now.
every one of yon--even those in limited circumstances.
lay by him--though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.
in store--abundantly: the earnest of a better store laid up for the giver (1Ti 6:19).
as God hath prospered him--literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [Alford], (Mt 25:15-29; 2Co 8:12).
that there be no gatherings when I come--that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].
The Pulpit Commentary
Upon the first day of the week. This verse can hardly be said to imply any religious observance of the Sunday, which rests rather on Act_20:7; Rev_1:10; Joh_20:19, Joh_20:26. Lay by him in store. The Greek phrase implies that the laying up was done at home, but when the money was accumulated, it was doubtless brought to the assembly and handed over to the presbyters. As God hath prospered him; rather, whatsoever he has been prospered in; i.e. all that his prosperity may permit. That there be no gatherings when I come; rather, that, when I come, there may then be no collections. When he came he did not wish his attention to be absorbed in serving tables.
Upon the first day of the week. This verse can hardly be said to imply any religious observance of the Sunday, which rests rather on Act_20:7; Rev_1:10; Joh_20:19, Joh_20:26. Lay by him in store. The Greek phrase implies that the laying up was done at home, but when the money was accumulated, it was doubtless brought to the assembly and handed over to the presbyters. As God hath prospered him; rather, whatsoever he has been prospered in; i.e. all that his prosperity may permit. That there be no gatherings when I come; rather, that, when I come, there may then be no collections. When he came he did not wish his attention to be absorbed in serving tables.
3And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
Jamieson-Fausset-Brown
3. approve by your letters--rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [Grotius]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (1Co 16:4) favors Grotius' view. So "by" means with (Ro 2:27); and the Greek for "by" is translated, with (2Co 2:4).
liberality--literally, gracious or free gift (2Co 8:4).
3. approve by your letters--rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [Grotius]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (1Co 16:4) favors Grotius' view. So "by" means with (Ro 2:27); and the Greek for "by" is translated, with (2Co 2:4).
liberality--literally, gracious or free gift (2Co 8:4).
The Pulpit Commentary
Whomsoever ye shall approve by your letters, them will I send. It is difficult to see why the translators rendered the clause thus, unless they disliked to face the certainty that the apostle must have written many letters which are no longer extant. The true rendering is, Whomsoever ye approve, these I will send with letters. The letters would be letters of introduction or commendation (Act_18:27; Rom_16:1; 2Co_3:1) to the apostles at Jerusalem. Your liberality; literally, your grace or favour; i.e. the token of your voluntary affection.
Whomsoever ye shall approve by your letters, them will I send. It is difficult to see why the translators rendered the clause thus, unless they disliked to face the certainty that the apostle must have written many letters which are no longer extant. The true rendering is, Whomsoever ye approve, these I will send with letters. The letters would be letters of introduction or commendation (Act_18:27; Rom_16:1; 2Co_3:1) to the apostles at Jerusalem. Your liberality; literally, your grace or favour; i.e. the token of your voluntary affection.
4And if it be meet that I go also, they shall go with me.
Jamieson-Fausset-Brown
4. meet--"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Co 16:3; compare Ac 20:1-4).
with me--to guard against all possible suspicion of evil (2Co 8:4, 19-21).
4. meet--"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Co 16:3; compare Ac 20:1-4).
with me--to guard against all possible suspicion of evil (2Co 8:4, 19-21).
The Pulpit Commentary
If it be meet that I go also. Unless the collection were a substantial proof of the generosity of the Gentile Churches, it would be hardly worth while (ἆξιον) for St. Paul to go too. With me. St. Paul would not take this money himself. His "religious" enemies were many, bitter, and unscrupulous, and he would give them no possibility of a handle against him. He makes such arrangements as should place him above suspicion (2Co_8:20). It turned out that the subscription was an adequate one, and St. Paul accompanied the Corinthian delegates (Rom_15:25; Act_20:4). The thought that they might visit Jerusalem and see some of the twelve would act as an incentive to the Corinthians.
If it be meet that I go also. Unless the collection were a substantial proof of the generosity of the Gentile Churches, it would be hardly worth while (ἆξιον) for St. Paul to go too. With me. St. Paul would not take this money himself. His "religious" enemies were many, bitter, and unscrupulous, and he would give them no possibility of a handle against him. He makes such arrangements as should place him above suspicion (2Co_8:20). It turned out that the subscription was an adequate one, and St. Paul accompanied the Corinthian delegates (Rom_15:25; Act_20:4). The thought that they might visit Jerusalem and see some of the twelve would act as an incentive to the Corinthians.
Paul's Travel Plans
5Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
Jamieson-Fausset-Brown
5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them."
for I do pass--as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (2Co 2:13; 8:1; 9:2, 4), and on his way to Corinth (2Co 12:14; 13:1; compare Ac 20:1, 2). "Pass through" is opposed to "abide" (1Co 16:6). He was not yet in Macedonia (as 1Co 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).
5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them."
for I do pass--as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (2Co 2:13; 8:1; 9:2, 4), and on his way to Corinth (2Co 12:14; 13:1; compare Ac 20:1, 2). "Pass through" is opposed to "abide" (1Co 16:6). He was not yet in Macedonia (as 1Co 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).
The Pulpit Commentary
When I shall pass through Macedonia; rather, when 1 have passed through Macedonia. For I do pass through Macedonia; rather, for 1 mean to pass through Macedonia. We learn from 2Co_1:15, 2Co_1:16, that it had been St. Paul's intention to sail from Ephesus to Corinth, thence, after a brief stay, to proceed to Macedonia, and on his return to come again for a longer stay at Corinth on his way to Judaea. He had in an Epistle, now lost (see 1Co_5:9), announced to them this intention, he changed his plan because, in the present disgraceful state of disorganization into which the Church had fallen, he felt that he could not visit them without being compelled to exercise a severity which, he hoped, might be obviated by writing to them and delaying his intended visit. Nothing but his usual delicacy and desire to spare them prevented him from stating all this more fully (2Co_1:23; 2Co_2:1). Mistaking the kindness of his purpose, the Corinthians accused him of levity. He defends himself from this charge in the Second Epistle, and he carried out the plan which he here announces (2Co_2:13; 2Co_8:1; 2Co_9:2, 2Co_9:4; 2Co_12:14; 2Co_13:1).
When I shall pass through Macedonia; rather, when 1 have passed through Macedonia. For I do pass through Macedonia; rather, for 1 mean to pass through Macedonia. We learn from 2Co_1:15, 2Co_1:16, that it had been St. Paul's intention to sail from Ephesus to Corinth, thence, after a brief stay, to proceed to Macedonia, and on his return to come again for a longer stay at Corinth on his way to Judaea. He had in an Epistle, now lost (see 1Co_5:9), announced to them this intention, he changed his plan because, in the present disgraceful state of disorganization into which the Church had fallen, he felt that he could not visit them without being compelled to exercise a severity which, he hoped, might be obviated by writing to them and delaying his intended visit. Nothing but his usual delicacy and desire to spare them prevented him from stating all this more fully (2Co_1:23; 2Co_2:1). Mistaking the kindness of his purpose, the Corinthians accused him of levity. He defends himself from this charge in the Second Epistle, and he carried out the plan which he here announces (2Co_2:13; 2Co_8:1; 2Co_9:2, 2Co_9:4; 2Co_12:14; 2Co_13:1).
6And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
The Pulpit Commentary
Yea, and winter with you. This he did (Act_20:3-6). That ye may bring me on my journey. The "ye" is emphatic. The acceptance of this favour at their hands was a proof of affection. It was the custom in ancient days to accompany a departing guest for a short distance (Rom_15:24; Act_15:3; Act_17:15). Whithersoever I go. St. Paul well knew that some uncertainty must attach to his plans. As it was, he had to change his plan at the last moment. He had meant to sail from Corinth, but, owing to a plot to assassinate him, he was obliged to go overland round by Macedonia (Act_20:3).
1Co_16:7—For I will not see you now by the way; rather, I do not wish to pay you a cursory visit now, as I had originally meant to do. If the Lord permit. The Christians made a rule of adding these phrases in sign of dependence upon God (2Co_4:1-18 :19; Act_18:1; Jas_4:15; Heb_6:3).
Yea, and winter with you. This he did (Act_20:3-6). That ye may bring me on my journey. The "ye" is emphatic. The acceptance of this favour at their hands was a proof of affection. It was the custom in ancient days to accompany a departing guest for a short distance (Rom_15:24; Act_15:3; Act_17:15). Whithersoever I go. St. Paul well knew that some uncertainty must attach to his plans. As it was, he had to change his plan at the last moment. He had meant to sail from Corinth, but, owing to a plot to assassinate him, he was obliged to go overland round by Macedonia (Act_20:3).
1Co_16:7—For I will not see you now by the way; rather, I do not wish to pay you a cursory visit now, as I had originally meant to do. If the Lord permit. The Christians made a rule of adding these phrases in sign of dependence upon God (2Co_4:1-18 :19; Act_18:1; Jas_4:15; Heb_6:3).
7For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
8But I will tarry at Ephesus until Pentecost.
Jamieson-Fausset-Brown
8. at Ephesus--whence Paul writes this Epistle. Compare 1Co 16:19, "Asia," wherein Ephesus was.
until Pentecost--He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Ac 19:21, 22). Combined with 1Co 5:7, 8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.
8. at Ephesus--whence Paul writes this Epistle. Compare 1Co 16:19, "Asia," wherein Ephesus was.
until Pentecost--He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Ac 19:21, 22). Combined with 1Co 5:7, 8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.
The Pulpit Commentary
I will tarry at Ephesus until Pentecost. It is possible that this intention was frustrated by the riot stirred up by the silversmiths (Act_19:23-41). But, in any case, he stayed at Ephesus nearly as long as he intended, for the riot only occurred when he was already preparing to leave (Act_19:21, Act_19:22).
I will tarry at Ephesus until Pentecost. It is possible that this intention was frustrated by the riot stirred up by the silversmiths (Act_19:23-41). But, in any case, he stayed at Ephesus nearly as long as he intended, for the riot only occurred when he was already preparing to leave (Act_19:21, Act_19:22).
9For a great door and effectual is opened unto me, and there are many adversaries.
Jamieson-Fausset-Brown
9. door--(2Co 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Ho 2:15. "Door of faith," Ac 14:27. "An open door," Re 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza].
many adversaries--who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Ac 19:9-23). Where great good is, there evil is sure to start up as its antagonist.
9. door--(2Co 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Ho 2:15. "Door of faith," Ac 14:27. "An open door," Re 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza].
many adversaries--who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Ac 19:9-23). Where great good is, there evil is sure to start up as its antagonist.
The Pulpit Commentary
A great door and effectual. A wide and promising opportunity for winning souls to God. The metaphor of "a door," perhaps suggested by our Lord himself, was common among Christians (2Co_2:12; Col_4:3; Act_14:27; Rev_3:8). Many adversaries (Act_19:1, Act_19:8, Act_19:9, Act_19:19, Act_19:20).
A great door and effectual. A wide and promising opportunity for winning souls to God. The metaphor of "a door," perhaps suggested by our Lord himself, was common among Christians (2Co_2:12; Col_4:3; Act_14:27; Rev_3:8). Many adversaries (Act_19:1, Act_19:8, Act_19:9, Act_19:19, Act_19:20).
10Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.
Jamieson-Fausset-Brown
10. Now--rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Co 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. Ac 19:21, 22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [Paley, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in Ac 19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 2Co 1:1 represents him with Paul in Macedonia; and 2Co 12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. Alford argues that if so, Paul's adversaries would have charged him with fickleness in this case also (2Co 1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2Co 7:6, 7).
without fear--Referring perhaps to a nervous timidity in Timothy's character (1Ti 3:15; 5:22, 24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.
10. Now--rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Co 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. Ac 19:21, 22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [Paley, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in Ac 19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 2Co 1:1 represents him with Paul in Macedonia; and 2Co 12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. Alford argues that if so, Paul's adversaries would have charged him with fickleness in this case also (2Co 1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2Co 7:6, 7).
without fear--Referring perhaps to a nervous timidity in Timothy's character (1Ti 3:15; 5:22, 24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.
The Pulpit Commentary
Now if Timotheus come. St. Paul bad already sent on Timothy (2Co_4:17), with Erastus (Act_19:22), to go to Corinth by way of Macedonia, and prepare for his visit. But possibly he had countermanded these directions when he postponed his own visit. In the uncertainties of ancient travelling, be could not be certain whether his counter order would reach Timothy or not. It appears to have done so, for nothing is said of any visit of Timothy to Corinth, and St. Paul sent Titus. Without fear. Timothy must at this time have been very young (1Ti_4:12). As a mere substitute for St. Paul's personal visit, he would be unacceptable. In every allusion to him we find traces of a somewhat timid and sensitive disposition (1Ti_5:21-23; 2Ti_1:6-8, etc.). He may well, therefore, have shrunk from the thought of meeting the haughty sophisters and disputatious partisans of Corinth. As I also do. "As a son with the father, he hath served with me in the gospel" (Php_2:22). St. Paul felt for Timothy a deeper personal tenderness than for any of his other friends, and the companionship of this gentle and devoted youth was one of the chief comforts of his missionary labour.
Now if Timotheus come. St. Paul bad already sent on Timothy (2Co_4:17), with Erastus (Act_19:22), to go to Corinth by way of Macedonia, and prepare for his visit. But possibly he had countermanded these directions when he postponed his own visit. In the uncertainties of ancient travelling, be could not be certain whether his counter order would reach Timothy or not. It appears to have done so, for nothing is said of any visit of Timothy to Corinth, and St. Paul sent Titus. Without fear. Timothy must at this time have been very young (1Ti_4:12). As a mere substitute for St. Paul's personal visit, he would be unacceptable. In every allusion to him we find traces of a somewhat timid and sensitive disposition (1Ti_5:21-23; 2Ti_1:6-8, etc.). He may well, therefore, have shrunk from the thought of meeting the haughty sophisters and disputatious partisans of Corinth. As I also do. "As a son with the father, he hath served with me in the gospel" (Php_2:22). St. Paul felt for Timothy a deeper personal tenderness than for any of his other friends, and the companionship of this gentle and devoted youth was one of the chief comforts of his missionary labour.
11Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
Jamieson-Fausset-Brown
11. despise--This charge is not given concerning any other of the many messengers whom Paul sent. 1Ti 4:12 accounts for it (compare Psa 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ].
conduct--set him on his way with every mark of respect, and with whatever he needs (Tit 3:13).
in peace--(Ac 15:33; He 11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (1Co 1:11).
I look for him--He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (2Co 2:12, 13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [Theophylact].
with the brethren--Others besides Erastus accompanied Timothy to Macedonia (compare 1Co 16:12; Ac 19:22).
11. despise--This charge is not given concerning any other of the many messengers whom Paul sent. 1Ti 4:12 accounts for it (compare Psa 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ].
conduct--set him on his way with every mark of respect, and with whatever he needs (Tit 3:13).
in peace--(Ac 15:33; He 11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (1Co 1:11).
I look for him--He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (2Co 2:12, 13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [Theophylact].
with the brethren--Others besides Erastus accompanied Timothy to Macedonia (compare 1Co 16:12; Ac 19:22).
The Pulpit Commentary
Let no man therefore despise him. His youth and modesty seemed to invite a contempt which was only too consonant with the character of the Corinthians. I look for him with the brethren. There was a reason for adding this. The Corinthians would see that any unkindness or contempt shown towards Timothy would at once be reported to St. Paul. Who "the brethren" are is not mentioned, for in Act_19:22 we are only told that Timothy was accompanied by Erastus. Perhaps St. Paul means with the brethren who conveyed this letter (see Act_19:12), and who, as he supposed, would meet with Timothy at Corinth, or fall in with him on their return to meet St. Paul in Macedonia. One of these brethren must have been Titus (2Co_2:13; 2Co_7:6, 2Co_7:7), and there were two others.
Let no man therefore despise him. His youth and modesty seemed to invite a contempt which was only too consonant with the character of the Corinthians. I look for him with the brethren. There was a reason for adding this. The Corinthians would see that any unkindness or contempt shown towards Timothy would at once be reported to St. Paul. Who "the brethren" are is not mentioned, for in Act_19:22 we are only told that Timothy was accompanied by Erastus. Perhaps St. Paul means with the brethren who conveyed this letter (see Act_19:12), and who, as he supposed, would meet with Timothy at Corinth, or fall in with him on their return to meet St. Paul in Macedonia. One of these brethren must have been Titus (2Co_2:13; 2Co_7:6, 2Co_7:7), and there were two others.
12As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
Jamieson-Fausset-Brown
12. Apollos, I greatly desired ... to come unto you--He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Co 16:19, and 1Co 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1Co 1:12; 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two.
with the brethren--who bear this letter (1Co 16:17). (See 1Co 16:24, subscription added to the Epistle). Conybeare thinks Titus was one of the bearers of this first letter (2Co 8:6, 16-24; 12:18). Alford thinks "the brethren" here may be the same as in 1Co 16:11.
convenient time--Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.
12. Apollos, I greatly desired ... to come unto you--He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Co 16:19, and 1Co 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1Co 1:12; 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two.
with the brethren--who bear this letter (1Co 16:17). (See 1Co 16:24, subscription added to the Epistle). Conybeare thinks Titus was one of the bearers of this first letter (2Co 8:6, 16-24; 12:18). Alford thinks "the brethren" here may be the same as in 1Co 16:11.
convenient time--Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.
The Pulpit Commentary
As touching our brother Apollos; rather, but as touching Apollos, the brother. It seems clear from this that the Corinthians, in their letter, had requested that this eloquent and favourite teacher might be sent to them. I greatly desired him to come unto you; rather, I besought him much. There were at Corinth persons malignant enough to have suggested that Paul had refused their request; that he would not send Apollos to them out of jealousy of Apollos's superior oratory, and of the party which assumed his name. St. Paul anticipated this sneer. His nature was much too noble to feel the least jealousy. Both he and Apollos here show themselves in the purest light. His will; literally, there was not will. The word "will" most frequently means "the will of God," but if that had been the meaning here, the word would have had the article. It is used of human will in 1Co_7:37; Eph_2:3; 2Pe_1:21. Here it means that Apollos had decided not to come at present, obviously because his name had been abused for purposes of party faction (1Co_3:5). This was all the more noble on his part because he seems to have been a special friend of Titus (Tit_3:13). St. Paul would gladly have sent his two ablest and most energetic disciples to this distracted Church. When he shall have convenient time; rather, when a good opportunity offers itself to him. Whether Apollos ever revisited Corinth or not we do not know.
As touching our brother Apollos; rather, but as touching Apollos, the brother. It seems clear from this that the Corinthians, in their letter, had requested that this eloquent and favourite teacher might be sent to them. I greatly desired him to come unto you; rather, I besought him much. There were at Corinth persons malignant enough to have suggested that Paul had refused their request; that he would not send Apollos to them out of jealousy of Apollos's superior oratory, and of the party which assumed his name. St. Paul anticipated this sneer. His nature was much too noble to feel the least jealousy. Both he and Apollos here show themselves in the purest light. His will; literally, there was not will. The word "will" most frequently means "the will of God," but if that had been the meaning here, the word would have had the article. It is used of human will in 1Co_7:37; Eph_2:3; 2Pe_1:21. Here it means that Apollos had decided not to come at present, obviously because his name had been abused for purposes of party faction (1Co_3:5). This was all the more noble on his part because he seems to have been a special friend of Titus (Tit_3:13). St. Paul would gladly have sent his two ablest and most energetic disciples to this distracted Church. When he shall have convenient time; rather, when a good opportunity offers itself to him. Whether Apollos ever revisited Corinth or not we do not know.
Final Instructions and Greetings
13Watch ye, stand fast in the faith, quit you like men, be strong.
Jamieson-Fausset-Brown
13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Co 16:14). "Let all your things be done with charity" (1Co 8:1; 13:1): not with strifes as at present [Chrysostom]. "In the faith" which was assailed by some (1Co 15:1, 2, 12-17).
13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Co 16:14). "Let all your things be done with charity" (1Co 8:1; 13:1): not with strifes as at present [Chrysostom]. "In the faith" which was assailed by some (1Co 15:1, 2, 12-17).
The Pulpit Commentary
Watch, etc. The brief impetuous imperatives show a sudden burst of emotion as he draws to a close. The next clause seems like an after-thought. Watchfulness (1Th_5:6; 1Pe_5:8; Rev_3:2; Rev_16:15), steadfastness (Php_1:27), and strength (Eph_6:10; Col_1:11; 2Ti_2:1), and love (1Co_13:1-13.; 1Pe_4:8, etc.) were frequent subjects of Christian exhortation. The verb which expresses Christian manliness ("Play the men!") occurs here only. It is found in the LXX. of Jos_1:6. They needed, as Chrysostom says, all these exhortations, for they were, in Christian matters, drowsy, unstable, effeminate, and factions.
Watch, etc. The brief impetuous imperatives show a sudden burst of emotion as he draws to a close. The next clause seems like an after-thought. Watchfulness (1Th_5:6; 1Pe_5:8; Rev_3:2; Rev_16:15), steadfastness (Php_1:27), and strength (Eph_6:10; Col_1:11; 2Ti_2:1), and love (1Co_13:1-13.; 1Pe_4:8, etc.) were frequent subjects of Christian exhortation. The verb which expresses Christian manliness ("Play the men!") occurs here only. It is found in the LXX. of Jos_1:6. They needed, as Chrysostom says, all these exhortations, for they were, in Christian matters, drowsy, unstable, effeminate, and factions.
14Let all your things be done with charity.
The Pulpit Commentary
Let all your things be done with charity; rather, as in the Revised Version, Let all that ye do be done in love. This is equivalent to the "Above all things, have fervent love among yourselves," of l Peter 1Co_4:8.
Let all your things be done with charity; rather, as in the Revised Version, Let all that ye do be done in love. This is equivalent to the "Above all things, have fervent love among yourselves," of l Peter 1Co_4:8.
15I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)
Jamieson-Fausset-Brown
15. first-fruits of Achaia--the first Achæan converts (compare Ro 16:5). The image is from the first-fruits offered to the Lord (Le 23:10; compare 1Co 15:20). The members of this family had been baptized by Paul himself (1Co 1:16).
addicted themselves to the ministry of the saints--Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 2Co 8:4).
15. first-fruits of Achaia--the first Achæan converts (compare Ro 16:5). The image is from the first-fruits offered to the Lord (Le 23:10; compare 1Co 15:20). The members of this family had been baptized by Paul himself (1Co 1:16).
addicted themselves to the ministry of the saints--Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 2Co 8:4).
The Pulpit Commentary
Ye know the house of Stephanas. This paragraph seems to have been written lest the Corinthians should be angry with Stephanas, Fortunatus, and Achaicus—who, perhaps, were slaves of the household of Chloe—for having carried to St. Paul their ill report (1Co_1:11). The firstfruits of Achaia. For which reason St. Paul had baptized Stephanas and his house (1Co_1:16). In Rom_16:5 Epaenetus is called "the firstfruits of Achaia," but there the reading ought to be, of Asia. Have addicted themselves; rather, they set themselves.
Ye know the house of Stephanas. This paragraph seems to have been written lest the Corinthians should be angry with Stephanas, Fortunatus, and Achaicus—who, perhaps, were slaves of the household of Chloe—for having carried to St. Paul their ill report (1Co_1:11). The firstfruits of Achaia. For which reason St. Paul had baptized Stephanas and his house (1Co_1:16). In Rom_16:5 Epaenetus is called "the firstfruits of Achaia," but there the reading ought to be, of Asia. Have addicted themselves; rather, they set themselves.
16That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
Jamieson-Fausset-Brown
16. That ye--Translate, "That ye also," namely, in your turn ... in return for their self-devotion [Alford].
helpeth with--them.
laboureth--by himself.
16. That ye--Translate, "That ye also," namely, in your turn ... in return for their self-devotion [Alford].
helpeth with--them.
laboureth--by himself.
The Pulpit Commentary
That ye submit yourselves unto such. Slaves though they may be in earthly rank, recognize their Christian authority as good men and women (see Eph_5:21; 1Ti_5:17). The verb used for" submit yourselves," or, "set yourselves under," is the same as in the previous verse.
That ye submit yourselves unto such. Slaves though they may be in earthly rank, recognize their Christian authority as good men and women (see Eph_5:21; 1Ti_5:17). The verb used for" submit yourselves," or, "set yourselves under," is the same as in the previous verse.
17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
Jamieson-Fausset-Brown
17. Fortunatus ... Achaicus--probably of Stephanas' household.
that ... lacking on your part--So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, 1Co 16:16, 18, as though they would be at Corinth when the Epistle arrived.
17. Fortunatus ... Achaicus--probably of Stephanas' household.
that ... lacking on your part--So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, 1Co 16:16, 18, as though they would be at Corinth when the Epistle arrived.
The Pulpit Commentary
Of the coming; rather, at the presence of. They were now with St. Paul in Ephesus. Fortunatus. A Christian of this name also carried the letter of St. Clement to Corinth. That which was lacking on your part. This sounds like a reproach in the Authorized Version, but is quite the reverse. It should be rendered, the void caused by your absence. The same word occurs in 2Co_8:13, 2Co_8:14; 2Co_9:12; 2Co_11:9, etc. The nearest parallel to the usage here is Php_2:30.
Of the coming; rather, at the presence of. They were now with St. Paul in Ephesus. Fortunatus. A Christian of this name also carried the letter of St. Clement to Corinth. That which was lacking on your part. This sounds like a reproach in the Authorized Version, but is quite the reverse. It should be rendered, the void caused by your absence. The same word occurs in 2Co_8:13, 2Co_8:14; 2Co_9:12; 2Co_11:9, etc. The nearest parallel to the usage here is Php_2:30.
18For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
Jamieson-Fausset-Brown
18. refreshed my spirit and yours--"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (1Co 1:4-8); my refreshment of spirit redounds to yours, as being my disciples (2Co 7:13; compare Zec 6:8).
acknowledge--render them due acknowledgments by a kind reception of them: 1Th 5:12, "know" them in their true worth and treat them accordingly.
18. refreshed my spirit and yours--"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (1Co 1:4-8); my refreshment of spirit redounds to yours, as being my disciples (2Co 7:13; compare Zec 6:8).
acknowledge--render them due acknowledgments by a kind reception of them: 1Th 5:12, "know" them in their true worth and treat them accordingly.
The Pulpit Commentary
My spirit and yours. They refreshed my spirit by telling me all about you, sad though much of the news was; and yours by this renewal of our mutual intercourse.
My spirit and yours. They refreshed my spirit by telling me all about you, sad though much of the news was; and yours by this renewal of our mutual intercourse.
19The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
Jamieson-Fausset-Brown
19. Asia--not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital.
much--with especial affection.
Aquila ... Priscilla--(Compare Ac 18:2; Ro 16:3, 4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Ac 18:2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Ro 16:3, 5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (Ro 16:3, 4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Ac 18:24-26). In 1Co 16:20, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. Neander thinks Ro 16:23 refers to "the whole Church" meeting at the house of Gaius (compare Col 4:15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," Ac 7:38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [Vitringa, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer.
in the Lord--They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.
19. Asia--not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital.
much--with especial affection.
Aquila ... Priscilla--(Compare Ac 18:2; Ro 16:3, 4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Ac 18:2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Ro 16:3, 5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (Ro 16:3, 4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Ac 18:24-26). In 1Co 16:20, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. Neander thinks Ro 16:23 refers to "the whole Church" meeting at the house of Gaius (compare Col 4:15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," Ac 7:38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [Vitringa, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer.
in the Lord--They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.
The Pulpit Commentary
Salutations and autograph conclusion.
The Churches of Asia. Proconsular Asia. There was a constant interchange of voyages between the western coast of Asia and Corinth. Aquila and Priscilla. This admirable Christian husband and wife had no small share in founding the Churches both of Corinth and Ephesus. Being St. Paul's partners in trade, he spent much time with them. (For all that is known of them. see Act_18:1, Act_18:2, Act_18:26; Rom_16:3, Rom_16:5.) Priscilla. Most of the uncials have the shorter form, Prisca. In some manuscripts (D, E, F, G) and versions (e.g. the Vulgate) we find the addition, "with whom also I am lodging." The Church that is in their house. The time for large common churches for public worship had not yet arrived, Hence, when the Christian community numbered more than could meet in one place, the congregations were held in separate houses (Rom_16:4, Rom_16:15; Act_2:46; Col_4:15; Phmon Col_1:2).
Salutations and autograph conclusion.
The Churches of Asia. Proconsular Asia. There was a constant interchange of voyages between the western coast of Asia and Corinth. Aquila and Priscilla. This admirable Christian husband and wife had no small share in founding the Churches both of Corinth and Ephesus. Being St. Paul's partners in trade, he spent much time with them. (For all that is known of them. see Act_18:1, Act_18:2, Act_18:26; Rom_16:3, Rom_16:5.) Priscilla. Most of the uncials have the shorter form, Prisca. In some manuscripts (D, E, F, G) and versions (e.g. the Vulgate) we find the addition, "with whom also I am lodging." The Church that is in their house. The time for large common churches for public worship had not yet arrived, Hence, when the Christian community numbered more than could meet in one place, the congregations were held in separate houses (Rom_16:4, Rom_16:15; Act_2:46; Col_4:15; Phmon Col_1:2).
20All the brethren greet you. Greet ye one another with an holy kiss.
Jamieson-Fausset-Brown
20. holy kiss--the token of the mutual love of Christians, especially at the Lord's Supper (compare Ro 16:16; 1Th 5:26), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].
20. holy kiss--the token of the mutual love of Christians, especially at the Lord's Supper (compare Ro 16:16; 1Th 5:26), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].
The Pulpit Commentary
All the brethren. The Ephesian Church in general. With an holy kiss. The kiss of peace is mentioned in Rom_16:16; 2Co_13:12; 1Pe_5:14. It was a sign of the reconciliation of all dissensions. But the abuse of the practice and the hideous heathen calumnies which it helped to perpetuate, led to its abolition. In the Roman Church a shadow of it still remains in the custom of the congregation kissing the pax after the priest has kissed it. The custom still continues in the Christos voscress of Easter Day in the Greek Church, when—
" See! the bearded faces kiss each other:
Every Russian Christian loves his brother.
Serf or noble, each today may claim
Friendly kiss in that all friendly Name."
All the brethren. The Ephesian Church in general. With an holy kiss. The kiss of peace is mentioned in Rom_16:16; 2Co_13:12; 1Pe_5:14. It was a sign of the reconciliation of all dissensions. But the abuse of the practice and the hideous heathen calumnies which it helped to perpetuate, led to its abolition. In the Roman Church a shadow of it still remains in the custom of the congregation kissing the pax after the priest has kissed it. The custom still continues in the Christos voscress of Easter Day in the Greek Church, when—
" See! the bearded faces kiss each other:
Every Russian Christian loves his brother.
Serf or noble, each today may claim
Friendly kiss in that all friendly Name."
21The salutation of me Paul with mine own hand.
Jamieson-Fausset-Brown
21. salutation ... with mine own hand--He therefore dictated all the rest of the Epistle.
21. salutation ... with mine own hand--He therefore dictated all the rest of the Epistle.
The Pulpit Commentary
With mine own hand. Every one of St. Paul's Epistles, except that to the Galatians (Gal_6:11), seems to have been written by an amanuensis. The blaze of light in the vision on the road to Damascus seems to have left him with acute and permanent ophthalmia as his "thorn in the flesh;" and this would naturally disincline him to the physical labour of writing. When he did write, his letters seem to have been large and straggling (Gal_6:11), But this was an age in which documents were frequently falsified by designing persons, and this seems to have happened to St. Paul after he had written his very first extant letter. After warning the Thessalonians not to be frightened "by epistle as from us" (2Th_2:2), he adds, at the close of the letter, that henceforth he intends to authenticate every letter by an autograph salutation (2Th_3:17; Col_4:18; Rom_16:22). To this bad and dangerous practice of forgery is due the energetic appeal of Rev_22:18, Rev_22:19. A similar appeal to copyists, couched in the most solemn language, is found in Irenaeus ('Opp.,' 1:821, edit. Stieren), and at the end of Rufinus's prologue to his translation of Origen's 'De Principiis.'
With mine own hand. Every one of St. Paul's Epistles, except that to the Galatians (Gal_6:11), seems to have been written by an amanuensis. The blaze of light in the vision on the road to Damascus seems to have left him with acute and permanent ophthalmia as his "thorn in the flesh;" and this would naturally disincline him to the physical labour of writing. When he did write, his letters seem to have been large and straggling (Gal_6:11), But this was an age in which documents were frequently falsified by designing persons, and this seems to have happened to St. Paul after he had written his very first extant letter. After warning the Thessalonians not to be frightened "by epistle as from us" (2Th_2:2), he adds, at the close of the letter, that henceforth he intends to authenticate every letter by an autograph salutation (2Th_3:17; Col_4:18; Rom_16:22). To this bad and dangerous practice of forgery is due the energetic appeal of Rev_22:18, Rev_22:19. A similar appeal to copyists, couched in the most solemn language, is found in Irenaeus ('Opp.,' 1:821, edit. Stieren), and at the end of Rufinus's prologue to his translation of Origen's 'De Principiis.'
22If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
Jamieson-Fausset-Brown
22. A solemn closing warning added in his own hand as in Ep 6:24; Col 4:18.
the Lord--who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare So 2:7).
Jesus Christ--omitted in the oldest manuscripts.
let him be Anathema--accursed with that curse which the Jews who call Jesus "accursed" (1Co 12:3) are bringing righteously on their own heads [Bengel]. So far from "saluting" him, I bid him be accursed.
Maranatha--Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in Php 4:5, "The Lord is at hand."
22. A solemn closing warning added in his own hand as in Ep 6:24; Col 4:18.
the Lord--who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare So 2:7).
Jesus Christ--omitted in the oldest manuscripts.
let him be Anathema--accursed with that curse which the Jews who call Jesus "accursed" (1Co 12:3) are bringing righteously on their own heads [Bengel]. So far from "saluting" him, I bid him be accursed.
Maranatha--Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in Php 4:5, "The Lord is at hand."
The Pulpit Commentary
If any man love not, etc. This sentence (as in Col_4:18; Eph_6:24) is part of the autograph salutation. The verb here used for "love" (philō) was perhaps suggested by the word for "kiss" (philema). The word generally used for "love of God" is agapē (Eph_6:24), which implies less warmth, but deeper reverence. But this passage is full of emotion. Let him be Anathema. The word only occurs elsewhere in Act_12:3; Act_23:1-35. 14; Rom_9:3; Gal_1:8, Gal_1:9 (comp. Mat_26:74, "to curse"). It is the equivalent of the Hebrew cherem, a ban (Lev_27:29; Jos_6:17, etc.). I cannot pretend to understand what St. Paul means by it, unless it be "Let personal love to Christ be the essential of Christian fellowship, and let him who has it not be regarded as apart from the Church." Commentators call it "an imprecation," or "malediction," and say that it means "Let him be devoted to God's wrath and judgment.'' That language is, indeed, very like the language of religious hatred and religious usurpation in all ages, but it is the very antithesis to the general tone of the apostle. If this were the meaning, it would seem to resemble the very spirit which Christ himself severely rebuked as the Elijah spirit, not the Christ spirit. But I do not believe that, even in a passing outburst of strong emotion, St. Paul had any such meaning. For
(1) the Jews used cherem, not only of the severer form of excommunication (shem atha), but even of the milder and by no means severe temporary form (nidui); and
(2) it cannot be more severe than "handing over to Satan" (1Co_5:5; 1Ti_1:20), which was merciful in its purpose. Maran-atha; two words, the Lord cometh; like the Jewish shem atha, "the Name cometh," or, "the Lord comes." It seems to be an appeal to the judgment of Christ, and may possibly have been an allusion to Mal_4:6, the words with which the Old Testament ends (see Jud_1:14, Jud_1:15).
If any man love not, etc. This sentence (as in Col_4:18; Eph_6:24) is part of the autograph salutation. The verb here used for "love" (philō) was perhaps suggested by the word for "kiss" (philema). The word generally used for "love of God" is agapē (Eph_6:24), which implies less warmth, but deeper reverence. But this passage is full of emotion. Let him be Anathema. The word only occurs elsewhere in Act_12:3; Act_23:1-35. 14; Rom_9:3; Gal_1:8, Gal_1:9 (comp. Mat_26:74, "to curse"). It is the equivalent of the Hebrew cherem, a ban (Lev_27:29; Jos_6:17, etc.). I cannot pretend to understand what St. Paul means by it, unless it be "Let personal love to Christ be the essential of Christian fellowship, and let him who has it not be regarded as apart from the Church." Commentators call it "an imprecation," or "malediction," and say that it means "Let him be devoted to God's wrath and judgment.'' That language is, indeed, very like the language of religious hatred and religious usurpation in all ages, but it is the very antithesis to the general tone of the apostle. If this were the meaning, it would seem to resemble the very spirit which Christ himself severely rebuked as the Elijah spirit, not the Christ spirit. But I do not believe that, even in a passing outburst of strong emotion, St. Paul had any such meaning. For
(1) the Jews used cherem, not only of the severer form of excommunication (shem atha), but even of the milder and by no means severe temporary form (nidui); and
(2) it cannot be more severe than "handing over to Satan" (1Co_5:5; 1Ti_1:20), which was merciful in its purpose. Maran-atha; two words, the Lord cometh; like the Jewish shem atha, "the Name cometh," or, "the Lord comes." It seems to be an appeal to the judgment of Christ, and may possibly have been an allusion to Mal_4:6, the words with which the Old Testament ends (see Jud_1:14, Jud_1:15).
23The grace of our Lord Jesus Christ be with you.
Jamieson-Fausset-Brown
23. The grace, &c.--This is the salutation meant in 1Co 16:21; and from which unbelievers (1Co 16:22; compare 2Jo 10:11) are excluded [Bengel].
23. The grace, &c.--This is the salutation meant in 1Co 16:21; and from which unbelievers (1Co 16:22; compare 2Jo 10:11) are excluded [Bengel].
The Pulpit Commentary
The grace of our Lord Jesus Christ be with you. This is a gnorisma, or "badge of confidence," which, in one or other of its forms, is found at the end of all St. Paul's Epistles. Here it is the same as in 1Th_5:28. "With you all" is added in 2Th_3:18; Rom_16:24; Php_4:23. In Galatians and Philemon we have "with your spirit." In the pastoral Epistles and Colossians, "Peace be with you." In Eph_6:24 it is confined to those "who love the Lord Jesus in sincerity." In 2Co_13:14 alone we have the full "apostolic benediction."
The grace of our Lord Jesus Christ be with you. This is a gnorisma, or "badge of confidence," which, in one or other of its forms, is found at the end of all St. Paul's Epistles. Here it is the same as in 1Th_5:28. "With you all" is added in 2Th_3:18; Rom_16:24; Php_4:23. In Galatians and Philemon we have "with your spirit." In the pastoral Epistles and Colossians, "Peace be with you." In Eph_6:24 it is confined to those "who love the Lord Jesus in sincerity." In 2Co_13:14 alone we have the full "apostolic benediction."
24My love be with you all in Christ Jesus. Amen.
Jamieson-Fausset-Brown
24. My love, &c.--After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him.
The subscription represents the Epistle as written from Philippi. 1Co 16:8 shows it was written at Ephesus. Bengel conjectures that perhaps, however, it was sent from Philippi (1Co 16:5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.
24. My love, &c.--After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him.
The subscription represents the Epistle as written from Philippi. 1Co 16:8 shows it was written at Ephesus. Bengel conjectures that perhaps, however, it was sent from Philippi (1Co 16:5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.
The Pulpit Commentary
My love be with you all in Christ Jesus. Added as a last proof that, if he has written in severity, he has also written in love. Amen. Perhaps genuine, though omitted by B, F, G.
The superscription to the Epistle, rightly omitted in the Revised Version, does not possess the smallest authority, and is absolutely erroneous. It contains two positive misstatements, which show with what utter carelessness these superscriptions were written in the later manuscripts. The Epistle was not written from Philippi (a mere mistaken inference from 1Co_16:5), but from Ephesus (1Co_16:8), and was not conveyed by Timotheus.
My love be with you all in Christ Jesus. Added as a last proof that, if he has written in severity, he has also written in love. Amen. Perhaps genuine, though omitted by B, F, G.
The superscription to the Epistle, rightly omitted in the Revised Version, does not possess the smallest authority, and is absolutely erroneous. It contains two positive misstatements, which show with what utter carelessness these superscriptions were written in the later manuscripts. The Epistle was not written from Philippi (a mere mistaken inference from 1Co_16:5), but from Ephesus (1Co_16:8), and was not conveyed by Timotheus.
THE HOLY BIBLE
1 Corinthians
Chapter 16
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