1 Corinthians · Chapter 16

V. 1. The saints-A more solemn and a more affecting word, than if he had said, the poor.

Verse 1. The collection for the saints] peri-thv logiav, from legw, to gather, or collect; translated by the Vulgate, de collectis, a contribution made by the rich for the relief of the poor. The Christians living at Jerusalem, we may naturally suppose, were greatly straitened; as the enmity of their countrymen to the Gospel of Christ led them to treat those who professed it with cruelty, and spoil them of their goods; (see Hebrews 10:34; and Romans 15:26; and see Clarke’s note “Romans 15:27”;) and the apostle hereby teaches that it was the duty of one Christian congregation to help another when in distress.

Verses 1, 2. Now concerning the collection — During the apostle’s eighteen months’ abode at Corinth, he had exhorted the brethren there to undertake the making a collection for the poor saints in Judea. But the divisions in their church, it seems, had hitherto hindered them from beginning it. The apostle therefore here requests them to set about it immediately, and directs them as to the mode of proceeding. The saints in Judea were, it appears, at this time, in great straits, both on account of a famine, and the persecution to which they were exposed. As I have given order, or a charge, Greek, dietaxa, to the churches of Galatia — It is probable the apostle gave these orders to the churches of Galatia when he went throughout Phrygia and the region of Galatia, establishing the churches, as mentioned Acts 16:6. And he may have received the collections made by these churches when, in his way to Ephesus, where he now was, he went through all the churches of those parts in order, as related Acts 18:23.

Verse 1. The collection for the saints, chiefly for the poor ministers of the word. This was to be done once a week, and it is the ancient and best way for poor people to support the gospel by a mite from their weekly earnings. If a man cannot save a trifle every week by serving God, religion has done little for him.

1. The collection for the Jerusalem poor, 1-4.

Ver. 1. This cursory mention of the gathering for the saints suggests that it was already understood at Corinth. And this suggests that Titus, whom Paul sent (2 Corinthians 12:17f) on this business and who began it (2 Corinthians 8:6) at Corinth, was to arrive there before this letter. See under 2 Corinthians 9:5. It may or may not have been referred to in the letter from Corinth. In any case its immediate and pressing importance sufficiently accounts for its mention here.

For the saints: “for the poor among the saints in Jerusalem,” Romans 15:26. See note. But this does not imply that to the Christians at Jerusalem the title saints was specially given. For Paul's readers knew to what saints he referred. Whether Paul gave direction personally on the journey of Acts 18:23 or on a journey during his sojourn (Acts 19:10) at Ephesus, or by messengers, or by letter, we have no means of knowing. He refers apparently to the direction recorded in 1 Corinthians 16:2. The mention of Galatia would remind the Corinthians that other churches were joining in the collection, and that whatever Paul said about it to them he said also to others.

V. 2. Let every one-Not the rich only: let him also that hath little, gladly give of that little.

According as he hath been prospered-Increasing his alms as God increases his substance. According to this lowest rule of Christian prudence, if a man when he has or gains one pound give a tenth to God, when he has or gains an hundred he will give the tenth of this also. And yet I show unto you a more excellent way. He that hath ears to hear, let him hear. Stint yourself to no proportion at all. But lend to God all you can.

Verse 2. Upon the first day of the week] The apostle prescribes the most convenient and proper method of making this contribution. 1. Every man was to feel it his duty to succour his brethren in distress. 2. He was to do this according to the ability which God gave him. 3. He was to do this at the conclusion of the week, when he had cast up his weekly earnings, and had seen how much God had prospered his labour. 4. He was then to bring it on the first day of the week, as is most likely, to the church or assembly, that it might be put in the common treasury. 5. We learn from this that the weekly contribution could not be always the same, as each man was to lay by as God had prospered him: now, some weeks he would gain more; others, less. 6. It appears from the whole that the first day of the week, which is the Christian Sabbath, was the day on which their principal religious meetings were held in Corinth and the Churches of Galatia; and, consequently, in all other places where Christianity had prevailed. This is a strong argument for the keeping of the Christian Sabbath. 7. We may observe that the apostle follows here the rule of the synagogue; it was a regular custom among the Jews to make their collections for the poor on the Sabbath day, that they might not be without the necessaries of life, and might not be prevented from coming to the synagogue. 8. For the purpose of making this provision, they had a purse, which was called hqdx lv yqnra Arneki shel tsedakah, “The purse of the alms,” or what we would term, the poor’s box. This is what the apostle seems to mean when he says, Let him lay by him in store-let him put it in the alms’ purse, or in the poor’s box. 9. It was a maxim also with them that, if they found any money, they were not to put it in their private purse, but in that which belonged to the poor. 10. The pious Jews believed that as salt seasoned food, so did alms, riches; and that he who did not give alms of what he had, his riches should be dispersed. The moth would corrupt the bags, and the canker corrode the money, unless the mass was sanctified by giving a part to the poor.

Verses 2-4. Upon the first day of the week — So kata mian sabbatwn here signifies, the Hebrews using the numeral for the ordinal numbers, as Genesis 1:5, The evening and the morning were one day; that is, the first day; and also using the word sabbath to denote the week, as Luke 18:12. I fast twice, tou sabbatou, in the week. So Mark 16:2, prwi thv miav sabbatwn, early the first day of the week. Let every one of you lay by him in store, &c. — Not the rich only: let him also that hath little gladly give of that little, as God hath prospered him — Increasing his alms as God increases his substance. According to this lowest rule of Christian prudence, if a man, when he has or gains one pound, give a tenth to God, when he has or gains ten pounds, he will give a tenth to God; when he has or gains a hundred, he will give the tenth of this also. “And yet,” says Mr. Wesley, “I show unto you a more excellent way. He that hath ears to hear let him hear: Stint yourself to no proportion at all; but lend to God all you can.” That there be no gatherings — No necessity of making any particular collections; when I come — From these last words it is inferred that qhsaurizwn, here rendered laying by him in store, signifies to put his charity into a common box; because, if they had kept it at home, there would have been need of gathering it when the apostle came. But the words ekastov par’ eautw tiqetw, let every one place it with himself, admit not of this sense; nor, when each of them had done this, could there be any necessity of making collections; or, as that expression imports, soliciting the charities of others, but only of receiving the contributions thus laid by for the use of the saints. We may observe here, that from the beginning, the Christians were wont to assemble on the first day of the week, called by them the Lord’s day, to perform their religious worship. “This day being the Lord’s day,” saith Dionysius, bishop of Corinth, “we keep it holy.” “On Sunday,” saith Justin, “all Christians in the city or country meet together, because that is the day of our Lord’s resurrection; and then we read the writings of the prophets and apostles. This being done, the president makes an oration to the assembly, to exhort them to imitate and do the things they heard: then we all join in prayer, and after that we celebrate the Lord’s supper.” — See Whitby. And when 1 come — When I am arrived at Corinth; whomsoever ye shall approve by letters — Signed by the members of your church, or their representatives; them will I send to bring your liberality — Greek, thn carin umwn; literally, your grace; that is, the fruit of your grace, or, your free gift, to Jerusalem, to be there distributed among the poor Christians. And if it be meet — If it be thought proper; that I also should go — Thither on this occasion; they shall go with me — That they may witness for me that no part of the money received has been withheld, but that the whole of it has been delivered with the greatest fidelity, to be employed solely for the purposes for which it was contributed.

Ver. 2. Upon the first day of the week, the christian sabbath, which was appointed on the first day of the week by Christ himself, after his resurrection, and is in sacred language called the Lord’s day. Acts 20:7. Revelation 1:10. On this head christians never had any dispute; and though a few rigorous jewish converts observed two sabbaths, their scruples gradually gave way to an institution of divine authority. Genesis 2. Ezekiel 20. Isaiah 58:13.

2. His purposes of visiting Corinth, 5-9.

Ver. 2. First day from the sabbath: a Jewish mode of describing the day. For the week was unknown to the early Greeks. In Greece now Saturday is called the sabbath, Sunday, the Lord's day; Monday and Tuesday etc., the second, third day, etc.

Each of you: supposing that all will give something.

Lay by him: at home. Consequently, this was no public offertory. Whatever success he may have: whatever surplus money he may have. This Paul asks them to retain so that they will not need to go after debtors or turn goods into cash, thus causing delay, when he comes. Consequently, this is not a general principle for all Christian giving, but a special “direction” for this present matter.

This verse (important coincidence with Acts 20:7) suggests that already special importance was given to this day; as is plainly implied in the title “the Lord's Day” in Revelation 1:10. A century later Justin (Apology i. 67) wrote: “On what is called Sunday there is a coming together of all who live in cities or country places.” The day which recalls Christ's love was specially suited for this work of mercy to fellow Christians.

Verse 3. Whomsoever ye shall approve by your letters] Why should Paul require letters of approbation in behalf of certain persons, when he himself should be among them, and could have their characters viva voce? It is probable that he refers here to letters of recommendation which they had sent to him while he was away; and he now promises that when he should come to Corinth, he would appoint these persons, whom they had recommended, to carry the alms to Jerusalem. If dokimashte, be read ye shall have approved, as Bishop Pearce does, the difficulty will vanish. Some MSS. and several versions join diJ epistolwn, by letters, to the following words, and read the verse thus: When I come, those whom ye shall approve I will send with letters to bring your liberality to Jerusalem. This seems most natural.

Verses 2-4. Upon the first day of the week — So kata mian sabbatwn here signifies, the Hebrews using the numeral for the ordinal numbers, as Genesis 1:5, The evening and the morning were one day; that is, the first day; and also using the word sabbath to denote the week, as Luke 18:12. I fast twice, tou sabbatou, in the week. So Mark 16:2, prwi thv miav sabbatwn, early the first day of the week. Let every one of you lay by him in store, &c. — Not the rich only: let him also that hath little gladly give of that little, as God hath prospered him — Increasing his alms as God increases his substance. According to this lowest rule of Christian prudence, if a man, when he has or gains one pound, give a tenth to God, when he has or gains ten pounds, he will give a tenth to God; when he has or gains a hundred, he will give the tenth of this also. “And yet,” says Mr. Wesley, “I show unto you a more excellent way. He that hath ears to hear let him hear: Stint yourself to no proportion at all; but lend to God all you can.” That there be no gatherings — No necessity of making any particular collections; when I come — From these last words it is inferred that qhsaurizwn, here rendered laying by him in store, signifies to put his charity into a common box; because, if they had kept it at home, there would have been need of gathering it when the apostle came. But the words ekastov par’ eautw tiqetw, let every one place it with himself, admit not of this sense; nor, when each of them had done this, could there be any necessity of making collections; or, as that expression imports, soliciting the charities of others, but only of receiving the contributions thus laid by for the use of the saints. We may observe here, that from the beginning, the Christians were wont to assemble on the first day of the week, called by them the Lord’s day, to perform their religious worship. “This day being the Lord’s day,” saith Dionysius, bishop of Corinth, “we keep it holy.” “On Sunday,” saith Justin, “all Christians in the city or country meet together, because that is the day of our Lord’s resurrection; and then we read the writings of the prophets and apostles. This being done, the president makes an oration to the assembly, to exhort them to imitate and do the things they heard: then we all join in prayer, and after that we celebrate the Lord’s supper.” — See Whitby. And when 1 come — When I am arrived at Corinth; whomsoever ye shall approve by letters — Signed by the members of your church, or their representatives; them will I send to bring your liberality — Greek, thn carin umwn; literally, your grace; that is, the fruit of your grace, or, your free gift, to Jerusalem, to be there distributed among the poor Christians. And if it be meet — If it be thought proper; that I also should go — Thither on this occasion; they shall go with me — That they may witness for me that no part of the money received has been withheld, but that the whole of it has been delivered with the greatest fidelity, to be employed solely for the purposes for which it was contributed.

3. The visits of Timothy and Apollos, 10-12.

Ver. 3. You may approve: pays respect to the rights and judgment of the church by leaving to it the choosing of the messengers.

Approve: discover excellence by testing. For such proving of men living at Corinth, no letters would be needed. These must therefore (R.V. margin) have been written by Paul. How many such there must have been! I will send; asserts Paul's apostolic authority, but declares that it shall be used according to the choice of the church. Their delegates shall have Paul's written sanction.

Letters: probably to different persons at Jerusalem.

Your favour: literally grace, (see under Romans 1:5,) and therefore illustrative of the grace of God. The contribution for Jerusalem is represented here (contrast Romans 15:27) as an act of undeserved favor. Cp. 2 Corinthians 8:4, 6, 19.

If it be worth etc.: if the collection be large enough to make a personal journey desirable. Paul's apostolic self-respect forbad a special journey for a small contribution. But, even if he go, the chosen messengers shall go also. An important coincidence is found in Acts 19:21, where Paul at Ephesus contemplates a journey to Achaia and then to Jerusalem. See further about the collection under 2 Corinthians 9:15.

V. 4. They shall go with me-To remove any possible suspicion.

Verse 4. And if it be meet, &c.] If it be a business that requires my attendance, and it be judged proper for me to go to Jerusalem, I will take those persons for my companions. On the delicacy with which St. Paul managed the business of a collection for the poor, Archdeacon Paley makes the following appropriate remarks:—

“The following observations will satisfy us concerning the purity of our apostle’s conduct in the suspicious business of a pecuniary contribution.

“1st. He disclaims the having received any inspired authority for the directions which he is giving: ‘I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.’ (2 Corinthians 8:8.) Who, that had a sinister purpose to answer by the recommending of subscriptions, would thus distinguish, and thus lower the credit of his own recommendation?

“2d. Although he asserts the general right of Christian ministers to a maintenance from their ministry, yet he protests against the making use of this right in his own person: ‘Even so hath the Lord ordained, that they who preach the Gospel should live of the Gospel; but I have used none of these things; neither have I written these things that it should be so done unto me; for it were better for me to die, than that any man should make my glorying, i.e. my professions of disinterestedness, void.’ (1 Corinthians 9:14, 15.)

“3d. He repeatedly proposes that there should be associates with himself in the management of the public bounty; not colleagues of his own appointment, but persons elected for that purpose by the contributors themselves. ‘And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem; and if it be meet that I go also, they shall go with me.’ (1 Corinthians 16:3, 4.) And in the second epistle, what is here proposed we find actually done, and done for the very purpose of guarding his character against any imputation that might be brought upon it in the discharge of a pecuniary trust: ‘And we have sent with him the brother, whose praise is in the Gospel throughout all the Churches; and not that only, but who was also chosen of the Churches to travel with us with this grace, (gift,) which is administered by us to the glory of the same Lord, and the declaration of your ready mind: avoiding this, that no man should blame us in this abundance which is administered by us; providing for things honest, not only in the sight of the Lord, but also in the sight of men:’ i.e. not resting in the consciousness of our own integrity, but, in such a subject, careful also to approve our integrity to the public judgment. (2 Corinthians 8:18-21.”) Horæ Paulinæ, page 95.

Verses 2-4. Upon the first day of the week — So kata mian sabbatwn here signifies, the Hebrews using the numeral for the ordinal numbers, as Genesis 1:5, The evening and the morning were one day; that is, the first day; and also using the word sabbath to denote the week, as Luke 18:12. I fast twice, tou sabbatou, in the week. So Mark 16:2, prwi thv miav sabbatwn, early the first day of the week. Let every one of you lay by him in store, &c. — Not the rich only: let him also that hath little gladly give of that little, as God hath prospered him — Increasing his alms as God increases his substance. According to this lowest rule of Christian prudence, if a man, when he has or gains one pound, give a tenth to God, when he has or gains ten pounds, he will give a tenth to God; when he has or gains a hundred, he will give the tenth of this also. “And yet,” says Mr. Wesley, “I show unto you a more excellent way. He that hath ears to hear let him hear: Stint yourself to no proportion at all; but lend to God all you can.” That there be no gatherings — No necessity of making any particular collections; when I come — From these last words it is inferred that qhsaurizwn, here rendered laying by him in store, signifies to put his charity into a common box; because, if they had kept it at home, there would have been need of gathering it when the apostle came. But the words ekastov par’ eautw tiqetw, let every one place it with himself, admit not of this sense; nor, when each of them had done this, could there be any necessity of making collections; or, as that expression imports, soliciting the charities of others, but only of receiving the contributions thus laid by for the use of the saints. We may observe here, that from the beginning, the Christians were wont to assemble on the first day of the week, called by them the Lord’s day, to perform their religious worship. “This day being the Lord’s day,” saith Dionysius, bishop of Corinth, “we keep it holy.” “On Sunday,” saith Justin, “all Christians in the city or country meet together, because that is the day of our Lord’s resurrection; and then we read the writings of the prophets and apostles. This being done, the president makes an oration to the assembly, to exhort them to imitate and do the things they heard: then we all join in prayer, and after that we celebrate the Lord’s supper.” — See Whitby. And when 1 come — When I am arrived at Corinth; whomsoever ye shall approve by letters — Signed by the members of your church, or their representatives; them will I send to bring your liberality — Greek, thn carin umwn; literally, your grace; that is, the fruit of your grace, or, your free gift, to Jerusalem, to be there distributed among the poor Christians. And if it be meet — If it be thought proper; that I also should go — Thither on this occasion; they shall go with me — That they may witness for me that no part of the money received has been withheld, but that the whole of it has been delivered with the greatest fidelity, to be employed solely for the purposes for which it was contributed.

4. A final interjected admonition, 13, 14.

V. 5. I pass through Macedonia-I purpose going that way.

Verse 5. I will come unto you, when I shall pass through Macedonia] St. Paul was now at Ephesus; for almost all allow, in opposition to the subscription at the end of this epistle that states it to have been written from Philippi, that it was written from Ephesus: and this is supported by many strong arguments; and the 8th verse here seems to put it past all question: I will tarry at Ephesus; i.e. I am in Ephesus, and here I purpose to remain until pentecost. Though Macedonia was not in the direct way from Ephesus to Corinth, yet the apostle intended to make it in his way. And it was because it was not in the direct road, but lay at the upper end of the Ægean Sea, and very far out of his direct line, that he says, I do pass through Macedonia-I have purposed to go thither before I go to Corinth.

Verses 5-9. Now I will come unto you — If Providence permit; when I shall pass — Or rather, when I shall have passed; through Macedonia; for I do pass through Macedonia — I purpose going that way, that I may visit the churches there, and receive their collections. And it may be that I will abide, &c. — That I shall continue some time; yea, and winter with you — Having spent the summer and autumn in my progress through Macedonia. That ye may bring me on my journey — That some of you may accompany me a little way, and help me forward toward Jerusalem, or whithersoever else I go — Through whatever parts I may pass thither. For, &c. — As if he had said, I speak of coming at some future time; for I will not see you now — In my way from hence to Macedonia. But I trust — That the little delay, which this plan may occasion, will be made up to your satisfaction; for I purpose to tarry a while with you — When I come, which the necessities of the churches of Macedonia will not at present give me leave to do. But I will tarry at Ephesus until Pentecost — A plain intimation this that he was now at Ephesus, and consequently that the inscription added at the end of this epistle, which tells us it was written from Philippi, is far from being authentic. Indeed, this may be gathered also from the salutations in the close of this epistle, which are not from the churches of Macedonia, but from Asia. And, it may be affirmed in general, that, as Dr. Doddridge justly observes, no credit is to be given to these additions, which have been presumptuously made to the epistles, and very imprudently retained. For a great door and effectual is opened to me — “The door of a house being a passage into it, the opening of a door, in the eastern phrase, signified the affording a person an opportunity of doing a thing. See Colossians 4:3; Hosea 2:15. The apostle’s long abode at Ephesus was owing to his great success in converting the Ephesians, and such strangers as had occasion to resort to that metropolis. But about the time this letter was written, his success was greater than common. For many, who used curious arts, the arts of magic and divination, were converted, and burned their books, containing the secrets of these arts, Acts 19:17-20. This so enraged the idolaters at Ephesus, but especially the craftsmen, that they raised the great tumult described Acts 19:23- 41.” — Macknight. Therefore the apostle adds, and there are many adversaries — Many opposers, who, (he hereby insinuates,) if he were to leave Ephesus immediately, might perhaps take advantage of his absence, to the great injury of the new-planted church there.

5. Intercession for mutual friends, 15-18.

Ver. 5.-7. Further information about Paul's purpose of coming to Corinth. When I have passed etc.: He had formerly intended (2 Corinthians 1:15) to go direct to Corinth, then to Macedonia, and then back to Corinth. But, for the reason given in 2 Corinthians 1:23, he changed his plan. In 1 Corinthians 16:5b, 6 Paul contrasts with his passing visit to Macedonia his intended longer sojourn at Corinth. This whole purpose was accomplished: see Acts 20:2f.

Send me forward: give the help needed for the journey. Cp. 1 Corinthians 16:11; 2 Corinthians 1:16.

That it may be your etc.: an end to be gained by, and therefore a reason for, Paul's purpose to come to the Corinthians last. It was a courteous acknowledgment of their ability and readiness to help him for the longer journey he had in view.

Wherever I be going. Perhaps his mind fluctuated between Jerusalem and Rome; Acts 19:21. In 1 Corinthians 16:7 he lingers upon, and thus emphasizes, his intended longer stay at Corinth, revealing a special wish for it and suggesting there were special reasons. Hence the prominent position of you in 1 Corinthians 16:7a. It is unsafe to infer from the word now that Paul had already once seen them in passing, e.g. in his unmentioned journey during (Acts 19:1) his sojourn at Ephesus. The word was perhaps suggested by the present state of the Corinthian church, which made an immediate visit undesirable. And his hope to remain some time was a reason for his not wishing to come at once.

The Lord: Christ. Cp. James 4:15; Romans 1:10. From 2 Corinthians 1:15f, 23 we learn that Paul's original purpose was to come first to Corinth, then go to Macedonia, and back to Corinth; and the reason of the change, viz. to avoid the severity with which, if he came at once, he would be compelled to act towards some of the Corinthians. To avoid this he wrote the letter before us. 1 Corinthians 4:18 suggests that his change of plan was already known and misunderstood. A bold misinterpretation of it evoked 2 Corinthians 1:15ff.

Verse 6. Yea, and winter with you] He purposed to stay till pentecost at Ephesus; after that to go to Macedonia, and probably to spend the summer there; and come in the autumn to Corinth, and there spend the winter. That ye may bring me on my journey] That ye may furnish me with the means of travelling. It appears that, in most cases, the different Churches paid his expenses to other Churches; where this was not done, then he laboured at his business to acquire the means of travelling.

Verses 5-9. Now I will come unto you — If Providence permit; when I shall pass — Or rather, when I shall have passed; through Macedonia; for I do pass through Macedonia — I purpose going that way, that I may visit the churches there, and receive their collections. And it may be that I will abide, &c. — That I shall continue some time; yea, and winter with you — Having spent the summer and autumn in my progress through Macedonia. That ye may bring me on my journey — That some of you may accompany me a little way, and help me forward toward Jerusalem, or whithersoever else I go — Through whatever parts I may pass thither. For, &c. — As if he had said, I speak of coming at some future time; for I will not see you now — In my way from hence to Macedonia. But I trust — That the little delay, which this plan may occasion, will be made up to your satisfaction; for I purpose to tarry a while with you — When I come, which the necessities of the churches of Macedonia will not at present give me leave to do. But I will tarry at Ephesus until Pentecost — A plain intimation this that he was now at Ephesus, and consequently that the inscription added at the end of this epistle, which tells us it was written from Philippi, is far from being authentic. Indeed, this may be gathered also from the salutations in the close of this epistle, which are not from the churches of Macedonia, but from Asia. And, it may be affirmed in general, that, as Dr. Doddridge justly observes, no credit is to be given to these additions, which have been presumptuously made to the epistles, and very imprudently retained. For a great door and effectual is opened to me — “The door of a house being a passage into it, the opening of a door, in the eastern phrase, signified the affording a person an opportunity of doing a thing. See Colossians 4:3; Hosea 2:15. The apostle’s long abode at Ephesus was owing to his great success in converting the Ephesians, and such strangers as had occasion to resort to that metropolis. But about the time this letter was written, his success was greater than common. For many, who used curious arts, the arts of magic and divination, were converted, and burned their books, containing the secrets of these arts, Acts 19:17-20. This so enraged the idolaters at Ephesus, but especially the craftsmen, that they raised the great tumult described Acts 19:23- 41.” — Macknight. Therefore the apostle adds, and there are many adversaries — Many opposers, who, (he hereby insinuates,) if he were to leave Ephesus immediately, might perhaps take advantage of his absence, to the great injury of the new-planted church there.

6. Salutations, closing anathema, and benedictions, 19-24. PAUL’S TENTH RESPONSE:—CONCERNING THE COLLECTION FOR THE JERUSALEM POOR, 1-4. Why the Jerusalem Christians were chronically poor does not very clearly appear from the explanations of commentators. Why they needed the benefactions referred to in Acts 11:29, 30, we have explained in our note on verse 29; but that was now thirty years ago. That they were more oppressed than the Churches of Rome, Philippi, or Corinth, does not appear. We may therefore venture the suggestion that they were not much, if any, poorer than the other Churches. When the cause of a poor people is pleaded, we usually have very moving descriptions of the depth of their poverty; but if any thing of this kind is said in any of the paragraphs on the subject it has escaped our examination. On the contrary, St. Paul is afraid, in Romans 15:31, that his contributions will not be received by the Jerusalem Christians; which indicates that if poor they were also proud and fanatical. On the other hand, we know that it was the Jewish custom throughout the world, recognised by Roman law, to send a poll-tax of a didrachm to Jerusalem. Note Acts 9:2. To Christians, as well as to Jews, Jerusalem was the mother-city. There were the scenes of the atonement and the pentecost. And Paul, in Romans 15:27, gives as the reason why Gentiles should contribute, the fact that they have received “spiritual things” from Jerusalem. Yet Jerusalem-Christianity had concentrated itself into an anti-Gentile narrowness. How noble an effect, then, might it not have for the Pauline Churches to show Jerusalem that they were not partisans against her, by making a unanimous contribution for the benefit of her poorer people! In what disaster the whole generous project resulted when Paul arrived at Jerusalem is told in Acts 21:18-40, where see notes.

1. The collection—Bloomfield shows that the Greek word is rather a diminutive of the classic term for collection; and it might be well rendered pickings, savings, that is, from the small income of the contributor. Saints—Simply the term for Christians. The saintship of the second Jerusalem Church at this time was not very high. Note Acts 8:1. Order—Direction. Churches of Galatia—The Epistle to the Galatians was not yet written, and Paul had probably given this direction at his last visit. He mentions it here to indicate that it is to be a general movement of the Pauline Churches.

2. The first day of the week—Greek, mian sabbatwn, where the numerical one is for an ordinal first, agreeing with hmera, day, understood. The other word, in either singular or plural, had come to signify week. This direction, which would for the same reason be extended to all the Pauline Churches, indicates the early adoption by Gentile Christians of a seven-day division of time, peculiar heretofore to the Jews. It was the earliest establishment of the Christian week, with “the Lord’s day” at its head. St. Paul’s objection in his Epistle to the Galatians, that they “observe days,” stands not in the way of his enjoining upon these very Galatians to “observe” this day. St. John (Revelation 1:10) inspiredly recognises this day as a Christian institution, and the question, Dominicum servasti?—Hast thou kept the Lord’s day?—was a test of Christian profession and a qualification for martyrdom. Justin Martyr, whose life covers the forty years of the formation of the New Testament canon, says, “Upon the so-called sun’s day there are meetings of all dwelling in both cities and country.” See note on Acts 20:7. The decalogue requires the keeping one day in seven publicly, organically, religiously; but it does not prescribe which day shall be the observed “seventh.” The Jewish Church held that to be its seventh and sabbath which its sacred tradition was in possession of; the Christian Church, by clear apostolic sanction, first elevated the Lord’s resurrection day to the head of its week, and then gradually disused the Jewish sabbath. If, as may be clearly proved, the decalogue is of perpetual obligation, then Sunday is the Christian decalogue sabbath. Every one—Do not expect the rich or the liberal alone to contribute. A mite from each is a mass from the whole. It is wonderful how much may be done by a Church where every one gives his something. Lay by him—So keeping a little savings bank at home, and bringing the whole to the church when the apostle arrives. Prospered him—The poor giving a little, the richer more in proportion. No gatherings—If the whole are made at once they will be scanty, and the apostle’s time will be occupied with moneys which he would rather expend on souls.

3. By your letters—The italic your is supplied by the translators, and, probably, incorrectly; for while the selection of the delegates was to be made by the Churches, the letters authenticating them to the Jerusalem Church were to be by Paul. Bloomfield says, this is the construction given by “all the ancient translators and commentators,” and by, perhaps, the best modern ones. The selection was properly to be made by the Churches, and Paul, with due delicacy, proposes this in advance as a guarantee against any selfishness on his own part. The names of the persons who really went are given in Acts 20:4. Paul also went with them, as suggested in next verse. From these epistles commentators correctly infer that letter-writing was frequent, and that it is not at all probable that every letter of St. Paul is in the New Testament. He may have written a letter a week.

4. Meet—Worth the while; of sufficient importance to require my so doing. The journey, their reception at Jerusalem, and the sad results to Paul, are narrated by Luke, Acts 20:3; 21:30. Touching Luke’s saying nothing about the money part of that mission to Jerusalem, see note, Acts 24:17.

PERSONAL MATTERS—CONCLUSION, 5-24.

a. Paul’s purpose to visit Corinth, 5-9.

5. Will come… when… through Macedonia—St. Paul’s first purpose (probably announced in a lost epistle sent before this) was to cross the sea strait from Ephesus to Corinth. For changing this purpose, he had to defend himself earnestly in 2 Corinthians 1:23, where see note, against a charge of levity. I do pass—As he afterwards did, and wrote his second epistle from there. Some early transcriber of this epistle read this phrase: for I am passing through Macedonia, and recorded his blunder in the note at the end, assigning Philippi (in Macedonia) as the place whence it was written.

6. Winter with you—It was now approaching spring; he left Ephesus, went and spent the summer and fall in Macedonia and thereabouts, and really wintered at Corinth, whence he wrote his epistles to Galatia and Rome. Note, Acts 20:1-3. That ye—The ye is emphatic and honouring. You and no other Church. Bring me on my journey—Aid in furnishing equipments, and honourably escorting him a part of the way. Whithersoever—His plan beyond Corinth being unfixed.

Ver. 5.-7. Further information about Paul's purpose of coming to Corinth. When I have passed etc.: He had formerly intended (2 Corinthians 1:15) to go direct to Corinth, then to Macedonia, and then back to Corinth. But, for the reason given in 2 Corinthians 1:23, he changed his plan. In 1 Corinthians 16:5b, 6 Paul contrasts with his passing visit to Macedonia his intended longer sojourn at Corinth. This whole purpose was accomplished: see Acts 20:2f.

Send me forward: give the help needed for the journey. Cp. 1 Corinthians 16:11; 2 Corinthians 1:16.

That it may be your etc.: an end to be gained by, and therefore a reason for, Paul's purpose to come to the Corinthians last. It was a courteous acknowledgment of their ability and readiness to help him for the longer journey he had in view.

Wherever I be going. Perhaps his mind fluctuated between Jerusalem and Rome; Acts 19:21. In 1 Corinthians 16:7 he lingers upon, and thus emphasizes, his intended longer stay at Corinth, revealing a special wish for it and suggesting there were special reasons. Hence the prominent position of you in 1 Corinthians 16:7a. It is unsafe to infer from the word now that Paul had already once seen them in passing, e.g. in his unmentioned journey during (Acts 19:1) his sojourn at Ephesus. The word was perhaps suggested by the present state of the Corinthian church, which made an immediate visit undesirable. And his hope to remain some time was a reason for his not wishing to come at once.

The Lord: Christ. Cp. James 4:15; Romans 1:10. From 2 Corinthians 1:15f, 23 we learn that Paul's original purpose was to come first to Corinth, then go to Macedonia, and back to Corinth; and the reason of the change, viz. to avoid the severity with which, if he came at once, he would be compelled to act towards some of the Corinthians. To avoid this he wrote the letter before us. 1 Corinthians 4:18 suggests that his change of plan was already known and misunderstood. A bold misinterpretation of it evoked 2 Corinthians 1:15ff.

V. 7. I will not see you now-Not till I have been in Macedonia.

Verse 7. I will not see you now by the way] From Ephesus to Corinth was merely across the Ægean Sea, and comparatively a short passage.

Verses 5-9. Now I will come unto you — If Providence permit; when I shall pass — Or rather, when I shall have passed; through Macedonia; for I do pass through Macedonia — I purpose going that way, that I may visit the churches there, and receive their collections. And it may be that I will abide, &c. — That I shall continue some time; yea, and winter with you — Having spent the summer and autumn in my progress through Macedonia. That ye may bring me on my journey — That some of you may accompany me a little way, and help me forward toward Jerusalem, or whithersoever else I go — Through whatever parts I may pass thither. For, &c. — As if he had said, I speak of coming at some future time; for I will not see you now — In my way from hence to Macedonia. But I trust — That the little delay, which this plan may occasion, will be made up to your satisfaction; for I purpose to tarry a while with you — When I come, which the necessities of the churches of Macedonia will not at present give me leave to do. But I will tarry at Ephesus until Pentecost — A plain intimation this that he was now at Ephesus, and consequently that the inscription added at the end of this epistle, which tells us it was written from Philippi, is far from being authentic. Indeed, this may be gathered also from the salutations in the close of this epistle, which are not from the churches of Macedonia, but from Asia. And, it may be affirmed in general, that, as Dr. Doddridge justly observes, no credit is to be given to these additions, which have been presumptuously made to the epistles, and very imprudently retained. For a great door and effectual is opened to me — “The door of a house being a passage into it, the opening of a door, in the eastern phrase, signified the affording a person an opportunity of doing a thing. See Colossians 4:3; Hosea 2:15. The apostle’s long abode at Ephesus was owing to his great success in converting the Ephesians, and such strangers as had occasion to resort to that metropolis. But about the time this letter was written, his success was greater than common. For many, who used curious arts, the arts of magic and divination, were converted, and burned their books, containing the secrets of these arts, Acts 19:17-20. This so enraged the idolaters at Ephesus, but especially the craftsmen, that they raised the great tumult described Acts 19:23- 41.” — Macknight. Therefore the apostle adds, and there are many adversaries — Many opposers, who, (he hereby insinuates,) if he were to leave Ephesus immediately, might perhaps take advantage of his absence, to the great injury of the new-planted church there.

7. I will—I purpose; not the auxiliary verb will, but the verb to will. Now by the way—He intends no flying, passing visit. Lord permit—See James 4:15.

Ver. 5.-7. Further information about Paul's purpose of coming to Corinth. When I have passed etc.: He had formerly intended (2 Corinthians 1:15) to go direct to Corinth, then to Macedonia, and then back to Corinth. But, for the reason given in 2 Corinthians 1:23, he changed his plan. In 1 Corinthians 16:5b, 6 Paul contrasts with his passing visit to Macedonia his intended longer sojourn at Corinth. This whole purpose was accomplished: see Acts 20:2f.

Send me forward: give the help needed for the journey. Cp. 1 Corinthians 16:11; 2 Corinthians 1:16.

That it may be your etc.: an end to be gained by, and therefore a reason for, Paul's purpose to come to the Corinthians last. It was a courteous acknowledgment of their ability and readiness to help him for the longer journey he had in view.

Wherever I be going. Perhaps his mind fluctuated between Jerusalem and Rome; Acts 19:21. In 1 Corinthians 16:7 he lingers upon, and thus emphasizes, his intended longer stay at Corinth, revealing a special wish for it and suggesting there were special reasons. Hence the prominent position of you in 1 Corinthians 16:7a. It is unsafe to infer from the word now that Paul had already once seen them in passing, e.g. in his unmentioned journey during (Acts 19:1) his sojourn at Ephesus. The word was perhaps suggested by the present state of the Corinthian church, which made an immediate visit undesirable. And his hope to remain some time was a reason for his not wishing to come at once.

The Lord: Christ. Cp. James 4:15; Romans 1:10. From 2 Corinthians 1:15f, 23 we learn that Paul's original purpose was to come first to Corinth, then go to Macedonia, and back to Corinth; and the reason of the change, viz. to avoid the severity with which, if he came at once, he would be compelled to act towards some of the Corinthians. To avoid this he wrote the letter before us. 1 Corinthians 4:18 suggests that his change of plan was already known and misunderstood. A bold misinterpretation of it evoked 2 Corinthians 1:15ff.

V. 8. I will stay at Ephesus-Where he was at this time.

Verse 8. I will tarry at Ephesus] And it is very probable that he did so; and that all these journeys were taken as he himself had projected. See Clarke on “1 Corinthians 16:5”.

Verses 5-9. Now I will come unto you — If Providence permit; when I shall pass — Or rather, when I shall have passed; through Macedonia; for I do pass through Macedonia — I purpose going that way, that I may visit the churches there, and receive their collections. And it may be that I will abide, &c. — That I shall continue some time; yea, and winter with you — Having spent the summer and autumn in my progress through Macedonia. That ye may bring me on my journey — That some of you may accompany me a little way, and help me forward toward Jerusalem, or whithersoever else I go — Through whatever parts I may pass thither. For, &c. — As if he had said, I speak of coming at some future time; for I will not see you now — In my way from hence to Macedonia. But I trust — That the little delay, which this plan may occasion, will be made up to your satisfaction; for I purpose to tarry a while with you — When I come, which the necessities of the churches of Macedonia will not at present give me leave to do. But I will tarry at Ephesus until Pentecost — A plain intimation this that he was now at Ephesus, and consequently that the inscription added at the end of this epistle, which tells us it was written from Philippi, is far from being authentic. Indeed, this may be gathered also from the salutations in the close of this epistle, which are not from the churches of Macedonia, but from Asia. And, it may be affirmed in general, that, as Dr. Doddridge justly observes, no credit is to be given to these additions, which have been presumptuously made to the epistles, and very imprudently retained. For a great door and effectual is opened to me — “The door of a house being a passage into it, the opening of a door, in the eastern phrase, signified the affording a person an opportunity of doing a thing. See Colossians 4:3; Hosea 2:15. The apostle’s long abode at Ephesus was owing to his great success in converting the Ephesians, and such strangers as had occasion to resort to that metropolis. But about the time this letter was written, his success was greater than common. For many, who used curious arts, the arts of magic and divination, were converted, and burned their books, containing the secrets of these arts, Acts 19:17-20. This so enraged the idolaters at Ephesus, but especially the craftsmen, that they raised the great tumult described Acts 19:23- 41.” — Macknight. Therefore the apostle adds, and there are many adversaries — Many opposers, who, (he hereby insinuates,) if he were to leave Ephesus immediately, might perhaps take advantage of his absence, to the great injury of the new-planted church there.

Ver. 8, 9. But I will tarry at Ephesus till Pentecost, for a great and effectual door is opened to me. When the doors of the amphitheatres, and of the circus were opened for public shows and games, the multitude rushed in; and these popular occurrences suggested figures of speech. The storm of persecution raised against Paul at Ephesus by Demetrius, and the trade, had caused Paul to be known as the first of characters; and vast numbers, both in the city and the provinces, hung upon his lips for the word of life.

8. Until Pentecost—Erasmus and other commentators were sorely puzzled with this honourable mention of a Jewish feast to Gentile Christian readers. Of course, however, Gentile Christians were sufficiently associated with Jews in the Church to know the two principal feasts of passover and pentecost. Both had acquired a powerful Christian character from the crucifixion at the former and the gift of tongues at the latter. But in fact Paul mentions pentecost here as a date rather than an institution. So we speak of Christmas and holidays. The present verse conclusively shows that the epistle was written from Ephesus.

Ver. 8.-9. But I remain, in contrast to future journeys.

At Ephesus; indicates that there he wrote this letter.

Till Pentecost; suggests that it was written in the spring; and that the tumult (Acts 19:29) was not later than Pentecost. With this Acts 20:6 agrees well. We may suppose that during the summer, after passing through Troas, Paul was travelling about in Macedonia, that in the autumn he arrived at Corinth where he remained most of the winter, and that after again passing through Macedonia he sailed for Troas the following Easter. A door great and effective: 2 Corinthians 2:12; Colossians 4:3; Acts 14:27; Revelation 3:8: opportunities for great usefulness, already fruitful in results. An important coincidence with Acts 19:10. That Demetrius found it so easy to gather (Acts 19:24) a tumult against the Christians, proves how large an entrance Christianity had made, and that there were many adversaries. To Paul no motive for prolonged sojourn could be so strong as great opportunities, actual results, and many opponents.

V. 9. A great door-As to the number of hearers. And effectual-As to the effects wrought upon them. And there are many adversaries-As there must always be where Satan's kingdom shakes. This was another reason for his staying there.

Verse 9. A great door and effectual is opened] quoa gar moi anewge megalh kai energhv. A great and energetic door is opened to me; that is, God has made a grand opening to me in those parts, which I perceive will require much labour; and besides, I shall have many adversaries to oppose me. So Bp. Pearce understands the words energhv, not as signifying effectual, but as implying full of labour. Door often signifies occasion or opportunity; but here, the apostle may allude to the throwing open of the great doors of the Circus Maximus before the chariot races began; and the many adversaries may refer to the numerous competitors in those races. God gave him a grand opportunity to preach the Gospel; but he was not to expect that either Satan or wicked men would leave him unmolested.

Verses 5-9. Now I will come unto you — If Providence permit; when I shall pass — Or rather, when I shall have passed; through Macedonia; for I do pass through Macedonia — I purpose going that way, that I may visit the churches there, and receive their collections. And it may be that I will abide, &c. — That I shall continue some time; yea, and winter with you — Having spent the summer and autumn in my progress through Macedonia. That ye may bring me on my journey — That some of you may accompany me a little way, and help me forward toward Jerusalem, or whithersoever else I go — Through whatever parts I may pass thither. For, &c. — As if he had said, I speak of coming at some future time; for I will not see you now — In my way from hence to Macedonia. But I trust — That the little delay, which this plan may occasion, will be made up to your satisfaction; for I purpose to tarry a while with you — When I come, which the necessities of the churches of Macedonia will not at present give me leave to do. But I will tarry at Ephesus until Pentecost — A plain intimation this that he was now at Ephesus, and consequently that the inscription added at the end of this epistle, which tells us it was written from Philippi, is far from being authentic. Indeed, this may be gathered also from the salutations in the close of this epistle, which are not from the churches of Macedonia, but from Asia. And, it may be affirmed in general, that, as Dr. Doddridge justly observes, no credit is to be given to these additions, which have been presumptuously made to the epistles, and very imprudently retained. For a great door and effectual is opened to me — “The door of a house being a passage into it, the opening of a door, in the eastern phrase, signified the affording a person an opportunity of doing a thing. See Colossians 4:3; Hosea 2:15. The apostle’s long abode at Ephesus was owing to his great success in converting the Ephesians, and such strangers as had occasion to resort to that metropolis. But about the time this letter was written, his success was greater than common. For many, who used curious arts, the arts of magic and divination, were converted, and burned their books, containing the secrets of these arts, Acts 19:17-20. This so enraged the idolaters at Ephesus, but especially the craftsmen, that they raised the great tumult described Acts 19:23- 41.” — Macknight. Therefore the apostle adds, and there are many adversaries — Many opposers, who, (he hereby insinuates,) if he were to leave Ephesus immediately, might perhaps take advantage of his absence, to the great injury of the new-planted church there.

Ver. 8, 9. But I will tarry at Ephesus till Pentecost, for a great and effectual door is opened to me. When the doors of the amphitheatres, and of the circus were opened for public shows and games, the multitude rushed in; and these popular occurrences suggested figures of speech. The storm of persecution raised against Paul at Ephesus by Demetrius, and the trade, had caused Paul to be known as the first of characters; and vast numbers, both in the city and the provinces, hung upon his lips for the word of life.

9. A great door—Much of Ephesus heretofore closed is now opened to him. Many adversaries—Requiring his presence to defend and protect the Church. It is very probable that it was this great door now opened that had already awakened the hostile zeal of Demetrius the silversmith, and other adversaries, in behalf of Diana and their “craft.”

b. The visits of Timothy and Apollos, 10-12.

Ver. 8.-9. But I remain, in contrast to future journeys.

At Ephesus; indicates that there he wrote this letter.

Till Pentecost; suggests that it was written in the spring; and that the tumult (Acts 19:29) was not later than Pentecost. With this Acts 20:6 agrees well. We may suppose that during the summer, after passing through Troas, Paul was travelling about in Macedonia, that in the autumn he arrived at Corinth where he remained most of the winter, and that after again passing through Macedonia he sailed for Troas the following Easter. A door great and effective: 2 Corinthians 2:12; Colossians 4:3; Acts 14:27; Revelation 3:8: opportunities for great usefulness, already fruitful in results. An important coincidence with Acts 19:10. That Demetrius found it so easy to gather (Acts 19:24) a tumult against the Christians, proves how large an entrance Christianity had made, and that there were many adversaries. To Paul no motive for prolonged sojourn could be so strong as great opportunities, actual results, and many opponents.

V. 10. Without fear-Of any one's despising him for his youth. For he worketh the work of the Lord-The true ground of reverence to pastors. Those who do so, none ought to despise.

Verse 10. Now, if Timotheus come] Of Timothy we have heard before, 1 Corinthians 4:17. And we learn, from Acts 19:22, that Paul sent him with Erastus from Ephesus to Macedonia. It is evident, therefore, in opposition to the very exceptionable subscription at the end of this epistle, that the epistle itself was not sent by Timothy, as there stated. That he may be with you without fear] That he may be treated well, and not perplexed and harassed with your divisions and jealousies; for he worketh the work of the Lord-he is Divinely appointed, as I also am.

Verses 10-12. Now if — In the mean time; Timotheus come, see that he may be with you without fear — Of any one’s despising him for his youth. Encourage him in his labours; for he worketh the work of the Lord — The true ground of reverence and love to pastors: those who do so, none ought to despise or discourage; but conduct him forth — Bring him forward on his journey; in peace — And do all that you can to make it commodious and agreeable to him; that he may come unto me — At Ephesus, as soon as possible; for I look for him with the brethren — Namely, Erastus, who had been sent with Timothy to Corinth, (Acts 19:22,) and Titus, who carried this letter, and another brother, whose name is not mentioned; (see 2 Corinthians 12:17, 18;) perhaps also some of the Corinthian brethren, whom the apostle had desired Titus to bring with him to Ephesus, having need of their assistance. As touching Apollos — For whom many of you have so high a regard; I greatly desired him to come to you with Timothy and the other brethren — Having an entire confidence in his friendship, prudence, and fidelity, and hoping that his presence among you might have been particularly useful at this crisis; but his will was not to come at this time — Perhaps lest his coming should increase the divisions among them; but he will come when he shall have convenient time — Jerome says, Apollos actually went to Corinth, after the disturbances had ceased. But whether in this, Jerome delivered his own opinion only, or some ancient tradition, is uncertain.

Ver. 10-12. Now, if Timotheus come, see that he be with you without fear. Both Timothy and Apollos were known at Corinth, but by naming them in this handsome manner it shows that they persevered in the work of the Lord, and entertained kindly feelings towards the christians of Greece. Love is full of good offices.

10. If Timotheus come—As Paul had informed them (1 Corinthians 4:16) that he had sent him, and of the object of his coming. As Luke informs us, (Acts 19:22,) just before writing this present epistle, St. Paul, intending to go to Macedonia and Corinth, sent forward Timothy and Erastus as his pioneers. As the epistle would take the cross route, and Timothy might progress slowly by reason of duties on the way, Paul anticipates his arrival in Corinth, and bespeaks a kindly reception. Yet such might be Timothy’s engagements that he might not go so far as Corinth, and hence the apostle’s if. Without fear—Literally, see that he may be fearlessly among you. As a young man sent to represent Paul in a great and factious Church, Timothy might have justly felt an intimidation. He may have possessed that personal diffidence which is often found compatible with much strength of character. As I—A repetition of his commendation in 1 Corinthians 14:17.

I CORINTHIANS

SECTION 32 — SUNDRY DIRECTIONS AND

SALUTATIONS CH. 16:10-23

If Timothy come, see that in his intercourse with you he may be without fear. For, the work of the Lord he works, as I also do. Then let not any one despise him. And send him forward in peace, that he may come to me. For I wait for him with the brothers. About our brother Apollos: much have I exhorted him that he might come to you with the brothers. And not at all was it his will to come now: but he will come whenever he have a good opportunity. Keep awake: stand in the faith act like men: become strong. All your matters, let them be done in love.

Moreover, I exhort you, brothers-you know the house of Stephanas; that it is a firstfruit of Achaia, and that for ministry to the saints they set themselves-that also you may submit to such persons, and to every one that joins in the work and labours.

I rejoice at the presence of Stephanas and Fortunatus and Achaiacus; because the lack of you they supplied. For they gave rest to my spirit, and to yours. Recognize then such.

The churches of Asia greet you: Aquila and Prisca greet you much in the Lord, with the church in their house. All the brothers greet you. Greet one another with a holy kiss.

The greeting by the hand of me Paul. If any one does not love the Lord, let him be Anathema Maran atha. The grace of our Lord Jesus be with you. My love is with you all in Christ Jesus.

Ver. 10.-11. If Timothy come: see under 1 Corinthians 4:17; 2 Corinthians 1:1. Why Paul was uncertain about this, and whether Timothy actually arrived before Paul, we do not know. He started from Corinth with Paul (Acts 20:4) on the return journey. This verse suggests that this letter was likely to arrive before Timothy. Perhaps the bearers went direct by sea from Ephesus to Corinth: whereas Timothy went first to Macedonia.

Without fear: a coincidence with 2 Timothy 1:7, suggesting that Timothy was of timid disposition. But that to this was joined real worth, is proved by the commission (1 Timothy 1:3) afterwards entrusted to him. Paul bids his readers not to give him, by rude resistance, occasion for fear; and supports his warning by reminding them that to make Timothy afraid is to embarrass and hinder one who is doing (1 Corinthians 15:58) the work of Christ, the great work in which Paul is himself engaged. For the same reason (then let not) they must not despise him. Many are ready to despise the timid. This warning not to terrify or despise men who are doing God's work is needed today. That some six years later Paul urges (1 Timothy 4:12) Timothy so to act that no one will despise him because he is young, suggests that this was one possible cause of his fear.

Send him forward: as in 1 Corinthians 16:6.

In peace: the opposite of fear and contempt.

That he may come etc. “That Timothy is to come to me, and that I am waiting for him, is a reason why you should give him the help needed for the journey.”

With the brothers: probably companions of Timothy on this mission. That he had at least one companion, we learn from Acts 19:22.

V. 11. I look for him with the brethren-That accompany him.

Verse 11. Let no man-despise him] Let none pretend to say that he has not full authority from God to do the work of an evangelist. But conduct him forth in peace] I believe, with Bp. Pearce, that this clause should be translated and pointed thus: accompany him upon his journey, that he may come unto me in peace, (en eirhnh, in safety,) as the word is used in Mark 5:34; and Luke 7:50. For I look for him with the brethren.] ekdecomai-auton meta twn adelfwn. This clause should not be understood as if Paul was expecting certain brethren with Timothy; but it was the brethren that were with Paul that were looking for him; I, with the brethren, am looking for him.

Verses 10-12. Now if — In the mean time; Timotheus come, see that he may be with you without fear — Of any one’s despising him for his youth. Encourage him in his labours; for he worketh the work of the Lord — The true ground of reverence and love to pastors: those who do so, none ought to despise or discourage; but conduct him forth — Bring him forward on his journey; in peace — And do all that you can to make it commodious and agreeable to him; that he may come unto me — At Ephesus, as soon as possible; for I look for him with the brethren — Namely, Erastus, who had been sent with Timothy to Corinth, (Acts 19:22,) and Titus, who carried this letter, and another brother, whose name is not mentioned; (see 2 Corinthians 12:17, 18;) perhaps also some of the Corinthian brethren, whom the apostle had desired Titus to bring with him to Ephesus, having need of their assistance. As touching Apollos — For whom many of you have so high a regard; I greatly desired him to come to you with Timothy and the other brethren — Having an entire confidence in his friendship, prudence, and fidelity, and hoping that his presence among you might have been particularly useful at this crisis; but his will was not to come at this time — Perhaps lest his coming should increase the divisions among them; but he will come when he shall have convenient time — Jerome says, Apollos actually went to Corinth, after the disturbances had ceased. But whether in this, Jerome delivered his own opinion only, or some ancient tradition, is uncertain.

Ver. 10-12. Now, if Timotheus come, see that he be with you without fear. Both Timothy and Apollos were known at Corinth, but by naming them in this handsome manner it shows that they persevered in the work of the Lord, and entertained kindly feelings towards the christians of Greece. Love is full of good offices.

11. Despise him—Paul said to Timothy himself, “Let no man despise thy youth,” (1 Timothy 4:12,) as if his youth were the only thing that could be despised. In peace—As with a parting salaam. With the brethren— What brethren these were with whom he wished Timothy to come is uncertain. Stanley suggests that the bearers of this epistle were to be a sort of mission to Corinth, with Apollos at their head, but that he declined. “This mission was composed of Titus and two other brethren,” (2 Corinthians 8:18, 22, 23,) whose names are not mentioned. With these brethren, probably, it was that Paul expected Timothy to come.

I CORINTHIANS

SECTION 32 — SUNDRY DIRECTIONS AND

SALUTATIONS CH. 16:10-23

If Timothy come, see that in his intercourse with you he may be without fear. For, the work of the Lord he works, as I also do. Then let not any one despise him. And send him forward in peace, that he may come to me. For I wait for him with the brothers. About our brother Apollos: much have I exhorted him that he might come to you with the brothers. And not at all was it his will to come now: but he will come whenever he have a good opportunity. Keep awake: stand in the faith act like men: become strong. All your matters, let them be done in love.

Moreover, I exhort you, brothers-you know the house of Stephanas; that it is a firstfruit of Achaia, and that for ministry to the saints they set themselves-that also you may submit to such persons, and to every one that joins in the work and labours.

I rejoice at the presence of Stephanas and Fortunatus and Achaiacus; because the lack of you they supplied. For they gave rest to my spirit, and to yours. Recognize then such.

The churches of Asia greet you: Aquila and Prisca greet you much in the Lord, with the church in their house. All the brothers greet you. Greet one another with a holy kiss.

The greeting by the hand of me Paul. If any one does not love the Lord, let him be Anathema Maran atha. The grace of our Lord Jesus be with you. My love is with you all in Christ Jesus.

Ver. 10.-11. If Timothy come: see under 1 Corinthians 4:17; 2 Corinthians 1:1. Why Paul was uncertain about this, and whether Timothy actually arrived before Paul, we do not know. He started from Corinth with Paul (Acts 20:4) on the return journey. This verse suggests that this letter was likely to arrive before Timothy. Perhaps the bearers went direct by sea from Ephesus to Corinth: whereas Timothy went first to Macedonia.

Without fear: a coincidence with 2 Timothy 1:7, suggesting that Timothy was of timid disposition. But that to this was joined real worth, is proved by the commission (1 Timothy 1:3) afterwards entrusted to him. Paul bids his readers not to give him, by rude resistance, occasion for fear; and supports his warning by reminding them that to make Timothy afraid is to embarrass and hinder one who is doing (1 Corinthians 15:58) the work of Christ, the great work in which Paul is himself engaged. For the same reason (then let not) they must not despise him. Many are ready to despise the timid. This warning not to terrify or despise men who are doing God's work is needed today. That some six years later Paul urges (1 Timothy 4:12) Timothy so to act that no one will despise him because he is young, suggests that this was one possible cause of his fear.

Send him forward: as in 1 Corinthians 16:6.

In peace: the opposite of fear and contempt.

That he may come etc. “That Timothy is to come to me, and that I am waiting for him, is a reason why you should give him the help needed for the journey.”

With the brothers: probably companions of Timothy on this mission. That he had at least one companion, we learn from Acts 19:22.

V. 12. I besought him much-To come to you. With the brethren-Who were then going to Corinth. Yet he was by no means willing to come now-Perhaps lest his coming should increase the divisions among them.

Verse 12. As touching our brother Apollos] It appears from this that the brethren, of whom the apostle speaks in the preceding verse, were then with him at Ephesus; I, with the brethren, greatly desired to come. But his will was not at all to come] As there had been a faction set up in the name of Apollos at Corinth, he probably thought it not prudent to go thither at this time, lest his presence might be the means of giving it either strength or countenance.

Verses 10-12. Now if — In the mean time; Timotheus come, see that he may be with you without fear — Of any one’s despising him for his youth. Encourage him in his labours; for he worketh the work of the Lord — The true ground of reverence and love to pastors: those who do so, none ought to despise or discourage; but conduct him forth — Bring him forward on his journey; in peace — And do all that you can to make it commodious and agreeable to him; that he may come unto me — At Ephesus, as soon as possible; for I look for him with the brethren — Namely, Erastus, who had been sent with Timothy to Corinth, (Acts 19:22,) and Titus, who carried this letter, and another brother, whose name is not mentioned; (see 2 Corinthians 12:17, 18;) perhaps also some of the Corinthian brethren, whom the apostle had desired Titus to bring with him to Ephesus, having need of their assistance. As touching Apollos — For whom many of you have so high a regard; I greatly desired him to come to you with Timothy and the other brethren — Having an entire confidence in his friendship, prudence, and fidelity, and hoping that his presence among you might have been particularly useful at this crisis; but his will was not to come at this time — Perhaps lest his coming should increase the divisions among them; but he will come when he shall have convenient time — Jerome says, Apollos actually went to Corinth, after the disturbances had ceased. But whether in this, Jerome delivered his own opinion only, or some ancient tradition, is uncertain.

Ver. 10-12. Now, if Timotheus come, see that he be with you without fear. Both Timothy and Apollos were known at Corinth, but by naming them in this handsome manner it shows that they persevered in the work of the Lord, and entertained kindly feelings towards the christians of Greece. Love is full of good offices.

12. Apollos—This interesting personage was first found by Paul here at Ephesus, (Acts 18:24-28,) whence he went to Corinth. His success and popularity there could not induce him to stay, and he returned and is found here with Paul again at Ephesus. A faction at Corinth called itself by his name. Will… not… to come—How little these two noble men

countenanced the assumption of their names, appears from this passage. Paul, so far from fearing his action or influence at Corinth, beseeches him to visit that city with Titus. Apollos, probably with the same disgust at the factions that drove him thence, for the present declines to go. Jerome says, that when peace was restored he returned to that city, and was made its bishop.

c. Paul’s final interjected admonition, 13, 14.

Paul must utter a few more words of rousing admonition before he closes. His words are almost all of military force.

Ver. 12. This mention of Apollos proves, and was perhaps designed by the apostle to prove to the Corinthians, his perfect accord with Paul. And, if so, the faction called after Apollos was without his sanction. This supports our inference from 1 Corinthians 4:6 that the real leaders of the factions were men at Corinth whose names are unknown to us. Exhorted him much: thinking perhaps that his presence in company with Paul's beloved companion Timothy would be a strong rebuke to those who wrote the names of Paul and Apollos on the banners of contending parties. With the brothers: those mentioned in 1 Corinthians 16:17, who had brought the letter from Corinth and were now returning with the letter before us.

Now: emphatic. For reasons unknown to us, either the state of things at Corinth or his own circumstances, Apollos did not consider the present a good opportunity. When such arises, he will come. This verse suggests that Apollos, who was at Corinth when (Acts 19:1) Paul arrived at Ephesus, was not living at Ephesus. That there is no greeting from him, suggests that he was temporarily absent when Paul wrote.

V. 13. To conclude. Watch ye-Against all your seen and unseen enemies. Stand fast in the faith-Seeing and trusting him that is invisible. Acquit yourselves like men-With courage and patience. Be strong-To do and suffer all his will.

Verse 13. Watch ye] You have many enemies; be continually on your guard; be always circumspect:-1. Watch against evil; 2. Watch for opportunities to receive good; 3. Watch for opportunities to do good; 4. Watch over each other in love; 5. Watch, that none may draw you aside from the belief and unity of the Gospel.

Stand fast in the faith] Hold in conscientious credence what you have already received as the truth of God; for it is the Gospel by which ye shall be saved, and by which ye are now put into a state of salvation: see 1 Corinthians 15:1, 2.

Quit you like men] Be not like children tossed to and fRomans with every wind of doctrine; let your understanding receive the truth; let your judgment determine on the absolute necessity of retaining it; and give up life rather than give up the testimony of God.

Be strong.] Put forth all the vigour and energy which God has given you in maintaining and propagating the truth, and your spiritual strength will increase by usage. The terms in this verse are all military: Watch ye, grhgoreite, watch, and be continually on your guard, lest you be surprised by your enemies; keep your scouts out, and all your sentinels at their posts, lest your enemies steal a march upon you. See that the place you are in be properly defended; and that each be alert to perform his duty. Stand fast in the faith-sthkete en th pistei. Keep in your ranks; do not be disorderly; be determined to keep your ranks unbroken; keep close together. On your unity your preservation depends; if the enemy succeed in breaking your ranks, and dividing one part of this sacred army from another, your rout will be inevitable.

Quit yourselves like men-andrizesqe. When you are attacked, do not flinch; maintain your ground; resist; press forward; strike home; keep compact; conquer.

Be strong-krataiouaqe. If one company or division be opposed by too great a force of the enemy, strengthen that division, and maintain your position; if an attack is to be made on any part or intrenchment of the foe, summon up all your courage, sustain each other; fear not, for fear will enervate you. Your cause is good; it is the faith, the religion of Jesus; he is your Captain in the field; and, should you even die in the contest, the victory is yours.

Verses 13, 14. To conclude. Watch ye — Against all your seen and unseen enemies; stand fast in the faith — Seeing and trusting in Him that is invisible: quit you like men — With courage and patience; be strong — To do and suffer his will. Let all your things be done with charity — Namely, your differences about worldly affairs, mentioned chap. 6., your disputes concerning marriage and a single state; (chap. 8.;) your eating things sacrificed to idols; (chapters 8., 10;) your eating the Lord’s supper; (chap. 11.;) and your method of exercising your gifts, chapters 12., 14. In all these ye ought to have a regard to the good of your neighbours, that ye may not occasion each other to sin.

13. Watch—Like a wakeful sentinel when the enemy is near. Stand fast in the faith—Whether foes assault or deceivers seduce you. Quit… men—A single word in the Greek—be men; exert your Christian manhood. Be strong—Strain up your nerve and sinew. With charity— Rather, in love; a caution against factions, and a reminder of chapter 13. d. Paul intercedes with Corinthians in behalf of mutual friends, 15-18.

Ver. 13.-14. Parting exhortations, as though the letter were finished. Keep awake: in contrast to sleep, Matthew 26:40; 1 Thessalonians 5:6, 10, i.e. spiritual insensibility. Let your spiritual senses be in full exercise, lest the enemy surprise you unawares. So 1 Thessalonians 5:6; 1 Peter 5:8; Revelation 3:2f. Another motive for watchfulness is the coming of Christ: Matthew 24:42; Luke 12:37.

Stand: as in 1 Corinthians 10:12; Romans 5:2; 11:20. In faith: practically the same as “stand in the Gospel, 1 Corinthians 15:1. Belief of the good news is the element in which, (and the means by which, Romans 11:20; 2 Corinthians 1:24,) we maintain spiritual erectness.

Act like men: so 1 Macc. 2:64, “And you, children, be strong and act like men touching the Law.”

Become strong: receive strength which (Ephesians 3:16) the Spirit is waiting to impart from time to time.

Notice the military tone of these words. We are sentinels on guard, and must not yield to sleep. In face of the enemy we must maintain our position: and we do so by abiding in faith. We must show moral courage. To this end we must accept the strength provided for us. This fourfold description of our attitude towards spiritual foes is followed by a description in one word of our attitude towards our fellow-Christians and fellow-men. Love must be the one element of our entire activity.

Verse 14. Let all your things be done with charity.] Let love to God, to man, and to one another, be the motive of all your conduct.

Verses 13, 14. To conclude. Watch ye — Against all your seen and unseen enemies; stand fast in the faith — Seeing and trusting in Him that is invisible: quit you like men — With courage and patience; be strong — To do and suffer his will. Let all your things be done with charity — Namely, your differences about worldly affairs, mentioned chap. 6., your disputes concerning marriage and a single state; (chap. 8.;) your eating things sacrificed to idols; (chapters 8., 10;) your eating the Lord’s supper; (chap. 11.;) and your method of exercising your gifts, chapters 12., 14. In all these ye ought to have a regard to the good of your neighbours, that ye may not occasion each other to sin.

Ver. 13.-14. Parting exhortations, as though the letter were finished. Keep awake: in contrast to sleep, Matthew 26:40; 1 Thessalonians 5:6, 10, i.e. spiritual insensibility. Let your spiritual senses be in full exercise, lest the enemy surprise you unawares. So 1 Thessalonians 5:6; 1 Peter 5:8; Revelation 3:2f. Another motive for watchfulness is the coming of Christ: Matthew 24:42; Luke 12:37.

Stand: as in 1 Corinthians 10:12; Romans 5:2; 11:20. In faith: practically the same as “stand in the Gospel, 1 Corinthians 15:1. Belief of the good news is the element in which, (and the means by which, Romans 11:20; 2 Corinthians 1:24,) we maintain spiritual erectness.

Act like men: so 1 Macc. 2:64, “And you, children, be strong and act like men touching the Law.”

Become strong: receive strength which (Ephesians 3:16) the Spirit is waiting to impart from time to time.

Notice the military tone of these words. We are sentinels on guard, and must not yield to sleep. In face of the enemy we must maintain our position: and we do so by abiding in faith. We must show moral courage. To this end we must accept the strength provided for us. This fourfold description of our attitude towards spiritual foes is followed by a description in one word of our attitude towards our fellow-Christians and fellow-men. Love must be the one element of our entire activity.

V. 15. The first fruits of Achaia-The first converts in that province.

Verse 15. Ye know the house of Stephanas] Ye know that Stephanas and his family have addicted them to the help of the followers of Christ; they have been the chief instruments of supporting the work of God in Achaia, of which work they themselves have been the first fruits. See Clarke’s note on “Romans 16:5”.

Verses 15, 16. Ye know the house, or family, of Stephanas, that it is the first-fruits of Achaia — That he and they were the first converts in that province; and that they have addicted themselves — According to the rank in which Providence has placed them, and the abilities which God hath given them; to the ministry of the saints — To the supplying of their temporal and spiritual wants, both in promoting the progress of the gospel, and succouring the afflicted. That ye also — In your turn; submit yourselves to the admonitions of such; so repaying their free service. And to every one that helpeth with us, and laboureth — That labours in the gospel, either with or without a fellow-labourer.

Ver. 15. Ye know the house of Stephanas, the firstfruits of Achaia, a notable family, which became a sort of key to the peninsula of Greece. He being now absent in the work of the Lord, the numerous branches of that houshold would on that account need the more attention and affectionate regard. Such respects are the just obligations of the church to a paternal family.

15. House of Stephanas—Mentioned in 1:16 as among the few baptized by Paul himself. Firstfruits—See note on 15:23. Ministry of the saints— Hospitalities and benefactions to poorer Christians, especially to the apostles and preachers.

Ver. 15.-16. After what seemed to be a parting exhortation, 1 Corinthians 16:13, 14, Paul remembers other matters which claim mention. Cp. Romans 16:17. In 1 Corinthians 16:10ff he spoke of his own associates, Timothy and Apollos. He now commends to the Corinthians some members of their own church.

I exhort etc.; betrays something which, not knowing the circumstances, we cannot now understand. Apparently, the church members had failed to treat this worthy family with due respect.

You know etc.; breaks off the exhortation, to give a motive for acceding to it.

Firstfruit of Achaia: cp. Romans 16:5. The conversion of this family was doubtless an important step in the founding of the church at Corinth. Perhaps it was for this reason that Paul, deviating from his usual custom, baptized (1 Corinthians 1:16) them personally. Since the province of Achaia included Athens, this conversion must have been earlier than (Acts 17:34) that of Dionysius and Damaris, i.e. than Paul's first arrival at Corinth. See Introd. § v.

Ministry: Romans 12:7. There is nothing to limit the saints to those at Jerusalem, as in Romans 15:25. Probably it refers chiefly to members of their own church, with whom they would come most in contact. Stephanas and his family deliberately resolved to render what service they could to their fellow-Christians.

That you may submit etc.: both purpose and contents of the exhortation. That also: to the service rendered by Stephanas must be added due recognition of it by the church.

To such; raises this exhortation into a universal principle for all men. Submit: Ephesians 5:21. Not that they are to have their will in everything, but that we yield them the deference which befits their services to the church.

And to every one etc.: To those who, like Stephanas, render help to their fellow-Christians, Paul now adds every one who joins with others in Christian work.

And labours; suggests the weariness which frequently accompanies Christian work. To every toiler for Christ we must give the deference due to his work.

V. 16. That ye also-In your turn.

Submit to such-So repaying their free service. And to every one that worketh with us and laboureth-That labours in the gospel either with or without a fellow-labourer.

Verse 16. That ye submit yourselves unto such] That ye have due regard to them, and consider them as especial instruments in the hand of God for countenancing and carrying on his great work. The submission here recommended does not imply obedience, but kind and courteous demeanour. Kypke vindicates this sense of the word from Ephesians 5:21; 1 Peter 5:5.

Verses 15, 16. Ye know the house, or family, of Stephanas, that it is the first-fruits of Achaia — That he and they were the first converts in that province; and that they have addicted themselves — According to the rank in which Providence has placed them, and the abilities which God hath given them; to the ministry of the saints — To the supplying of their temporal and spiritual wants, both in promoting the progress of the gospel, and succouring the afflicted. That ye also — In your turn; submit yourselves to the admonitions of such; so repaying their free service. And to every one that helpeth with us, and laboureth — That labours in the gospel, either with or without a fellow-labourer.

16. Submit yourselves—Be servants to them as they are servants to Christians.

Ver. 15.-16. After what seemed to be a parting exhortation, 1 Corinthians 16:13, 14, Paul remembers other matters which claim mention. Cp. Romans 16:17. In 1 Corinthians 16:10ff he spoke of his own associates, Timothy and Apollos. He now commends to the Corinthians some members of their own church.

I exhort etc.; betrays something which, not knowing the circumstances, we cannot now understand. Apparently, the church members had failed to treat this worthy family with due respect.

You know etc.; breaks off the exhortation, to give a motive for acceding to it.

Firstfruit of Achaia: cp. Romans 16:5. The conversion of this family was doubtless an important step in the founding of the church at Corinth. Perhaps it was for this reason that Paul, deviating from his usual custom, baptized (1 Corinthians 1:16) them personally. Since the province of Achaia included Athens, this conversion must have been earlier than (Acts 17:34) that of Dionysius and Damaris, i.e. than Paul's first arrival at Corinth. See Introd. § v.

Ministry: Romans 12:7. There is nothing to limit the saints to those at Jerusalem, as in Romans 15:25. Probably it refers chiefly to members of their own church, with whom they would come most in contact. Stephanas and his family deliberately resolved to render what service they could to their fellow-Christians.

That you may submit etc.: both purpose and contents of the exhortation. That also: to the service rendered by Stephanas must be added due recognition of it by the church.

To such; raises this exhortation into a universal principle for all men. Submit: Ephesians 5:21. Not that they are to have their will in everything, but that we yield them the deference which befits their services to the church.

And to every one etc.: To those who, like Stephanas, render help to their fellow-Christians, Paul now adds every one who joins with others in Christian work.

And labours; suggests the weariness which frequently accompanies Christian work. To every toiler for Christ we must give the deference due to his work.

V. 17. I rejoice at the coming of Stephanas, and Fortunatus, and Achaiacus-Who were now returned to Corinth but the joy which their arrival had occasioned remained still in his heart. They have supplied what was wanting on your part-They have performed the offices of love, which you could not, by reason of your absence.

Verse 17. I am glad of the coming of Stephanas, &c.] It was by these that the Corinthians had sent that letter to the apostle, to answer which was a main part of the design of St. Paul in this epistle.

Fortunatus] This man is supposed to have survived St. Paul; and to be the same mentioned by Clement in his epistle to the Corinthians, sec. 59, as the bearer of that epistle from Clement at Rome to the Christians at Corinth. For that which was lacking on your part] This may either refer to additional communications besides those contained in the letter which the Corinthians sent to the apostle-which additional circumstances were furnished by the persons above; and from them St. Paul had a fuller account of their spiritual state than was contained in the letter-or to some contributions on their part for the support of the apostle in his peregrinations and labours.

Verses 17, 18. I am glad of the coming of Stephanas, &c. — This Stephanas is supposed by many to have been the son of Stephanas mentioned verse 15. He, with Fortunatus and Achaicus, are supposed to have been the messengers sent, by the sincere part of the Corinthian church, with the letter mentioned 1 Corinthians 7:1. For that which was lacking on your part they have supplied — They have performed the offices of love which you could not supply, by reason of your absence. For they have refreshed my spirit — By their obliging behaviour and edifying conversation, as I doubt not they have often refreshed yours, by their ministrations among you; or will refresh yours by informing you of my success in preaching the gospel.

17. Coming of—The three who brought the letter from the Corinthians and reported to the apostle the true state of his Corinthian Church. Stanley thinks that this Stephanas was a slave in the household of Stephanas, bearing, according to custom, his master’s name. Lacking on your part— All the service I need which you could not render me they supplied. This seems the natural meaning; but we are unable to say in what the lack consisted. But it very probably means the enjoyment of presence and society. The want of you in my heart they by their presence supplied. They were you in miniature for the time.

Ver. 17.-18. The presence: or arrival. In 1 Corinthians 15:23 and often the same word denotes the second coming of Christ. We cannot doubt that these men brought to Paul the letter from Corinth, and took back the Epistle before us, which was Paul's reply to it. Stephanas: the good man mentioned above.

Fortunatus. A man of this name was one of the three bearers of the epistle of Clement of Rome (ch. 65) to the Corinthian church. He and Achaiacus are quite unknown.

Because etc.: special cause of Paul's joy.

The lack of you: your absence. By coming as delegates, and expressing the feelings, of the whole church, they in some measure made up for the absence of those they represented. In them Paul seemed to welcome the whole church. Cp. Philippians 2:30. Had they come only as private persons, his joy in receiving them would not have been so great. This cause of Paul's joy is further explained in 1 Corinthians 16:18a. Rest to my spirit: 2 Corinthians 7:13; cp. Philemon 1:7, 20. My spirit: Romans 1:9: the noblest element of his being. These words suggest that before the coming of these men Paul was in restless anxiety about the Corinthian church, perhaps because of the very bad news brought by the household of Cloe and by others. This anxiety would seem to have been somewhat allayed by the more exact information given by these messengers. But the letter before us was, nevertheless, written (2 Corinthians 2:4) with “many tears.” The words and yours suggest that as Paul was anxious about the Corinthians so they were anxious to communicate to him; and that it was a relief to them to be able, through the coming of these men, to express to the apostle their feelings. The journey of the messengers was therefore a service both to Paul and to his readers. This suggests that underneath the factions there lay genuine loyalty to the apostle. Of this we shall find abundant proof in the Second Epistle. Recognize etc.: similarly, 1 Thessalonians 5:12: “take note of the service they have rendered.”

Such: as in 1 Corinthians 16:16.

V. 18. For they have refreshed my spirit and yours-Inasmuch as you share in my comfort.

Such therefore acknowledge-With suitable love and respect.

Verse 18. They have refreshed my spirit and yours] They have been a means of contributing greatly to my comfort; and what contributes to my comfort must increase yours. This is probably the meaning of the apostle. Therefore acknowledge ye them] Pay them particular respect, and let all be held in esteem in proportion to their work and usefulness. When this is made the rule of respect and esteem, then foolish and capricious attachments will have no place. A man will then be honoured in proportion to his merit; and his merit will be estimated by his usefulness among men.

Verses 17, 18. I am glad of the coming of Stephanas, &c. — This Stephanas is supposed by many to have been the son of Stephanas mentioned verse 15. He, with Fortunatus and Achaicus, are supposed to have been the messengers sent, by the sincere part of the Corinthian church, with the letter mentioned 1 Corinthians 7:1. For that which was lacking on your part they have supplied — They have performed the offices of love which you could not supply, by reason of your absence. For they have refreshed my spirit — By their obliging behaviour and edifying conversation, as I doubt not they have often refreshed yours, by their ministrations among you; or will refresh yours by informing you of my success in preaching the gospel.

18. My spirit and yours—For there is such a sympathy across the AEgean between you and me, that to refresh me refreshes you. You are the stronger for my strength. Acknowledge—Recognise them as such as I have described them.

e. Salutations; closing autograph, anathema, and benedictions, 19-24.

Ver. 17.-18. The presence: or arrival. In 1 Corinthians 15:23 and often the same word denotes the second coming of Christ. We cannot doubt that these men brought to Paul the letter from Corinth, and took back the Epistle before us, which was Paul's reply to it. Stephanas: the good man mentioned above.

Fortunatus. A man of this name was one of the three bearers of the epistle of Clement of Rome (ch. 65) to the Corinthian church. He and Achaiacus are quite unknown.

Because etc.: special cause of Paul's joy.

The lack of you: your absence. By coming as delegates, and expressing the feelings, of the whole church, they in some measure made up for the absence of those they represented. In them Paul seemed to welcome the whole church. Cp. Philippians 2:30. Had they come only as private persons, his joy in receiving them would not have been so great. This cause of Paul's joy is further explained in 1 Corinthians 16:18a. Rest to my spirit: 2 Corinthians 7:13; cp. Philemon 1:7, 20. My spirit: Romans 1:9: the noblest element of his being. These words suggest that before the coming of these men Paul was in restless anxiety about the Corinthian church, perhaps because of the very bad news brought by the household of Cloe and by others. This anxiety would seem to have been somewhat allayed by the more exact information given by these messengers. But the letter before us was, nevertheless, written (2 Corinthians 2:4) with “many tears.” The words and yours suggest that as Paul was anxious about the Corinthians so they were anxious to communicate to him; and that it was a relief to them to be able, through the coming of these men, to express to the apostle their feelings. The journey of the messengers was therefore a service both to Paul and to his readers. This suggests that underneath the factions there lay genuine loyalty to the apostle. Of this we shall find abundant proof in the Second Epistle. Recognize etc.: similarly, 1 Thessalonians 5:12: “take note of the service they have rendered.”

Such: as in 1 Corinthians 16:16.

V. 19. Aquila and Priscilla had formerly made some abode at Corinth, and there St. Paul's acquaintance with them began, Acts 18:1, 2.

Verse 19. The Churches of Asia salute you.] i.e. The Churches in Asia Minor. Ephesus was in this Asia, and it is clear from this that the apostle was not at Philippi; had he been at Philippi, as the subscription states, he would have said, The Churches of MACEDONIA, not the Churches of ASIA, salute you. How these places lay, in reference to each other, the reader will at once perceive by consulting the map in Acts.

Aquila and Priscilla] Of these eminent persons we have heard before: see Acts 18:2, 18, 26; and Romans 16:3.

With the Church that is in their house.] That is, the company of believers who generally worshipped there. There were no churches or chapels at that time built; and the assemblies of Christians were necessarily held in private houses. It appears that Aquila and Priscilla devoted their house to this purpose. The house of Philemon was of the same kind; Philemon 1:2. So was likewise the house of Nymphas, Colossians 4:15. See Clarke’s note on “Romans 16:5”.

Verses 19-21. The churches of Asia — Especially those of Ephesus and its neighbourhood; salute you — With all Christian affection, heartily wishing you peace and prosperity. Aquila and Priscilla — Formerly members of your church, (Acts 18:2, 18,) but who at present are with me; salute you much — With singular Christian love; in the Lord — In his grace and Spirit. These worthy persons lived in Corinth all the time the apostle was there. And when he departed, they accompanied him to Ephesus, (Acts 18:18,) where they remained till after he left Ephesus to go to Jerusalem. For when he returned to Ephesus, he found them there, as is plain from their salutation sent to the Corinthians in this letter, which was written from Ephesus. But they seem to have left Ephesus about the time the apostle departed to go into Macedonia. For in the letter which he wrote to the Romans from Corinth, they are saluted as then residing in Rome. With the church which is in their house — The Christian congregation which assembles there. All the brethren — Who labour with me in the gospel, or are members of the church here; greet you — Wish you all felicity. Greet ye one another with a holy kiss — See on Romans 16:16. The salutation of me Paul with mine own hand — What precedes having been written by an amanuensis. See 2 Thessalonians 3:17; Colossians 4:18.

Ver. 19. The churches of Asia salute you; that is, the Roman province of Proconsular Asia; a maritime district, comprising the seven churches to which St. John wrote; a province very dense in population, and rich in commerce. As Paul passed through those churches he found abundance of enquiries and salutations for the Greeks in Macedonia, Thessalia, and Greece; for love makes the family all one in Christ. So Paul wrote this epistle in Asia, but being engaged in constant journies, he did not forward it to Corinth till he had reached Philippi in Macedonia. — See the map of Paul’s travels.

The church that is in their house. This is a full proof, in my judgment, that meetings for prayer, and for christian fellowship in private houses have apostolic sanction. The great church at Corinth, having so many ministers, could not meet in a private house; therefore it must be a select party or class of saints, who meet to edify one another, which the apostle here greets.

19. Churches of Asia—Proconsular Asia, of which Ephesus was the capital. In these were included the “seven Churches” addressed by John in the Apocalypse. It is here interesting to hear for an instant their united voice sent through Paul in greeting to the Church at Corinth. It was probably to this entire circle of Churches that Paul addressed the so-called “Epistle to the Ephesians,” as a common “cyclical letter,” or circular address. Aquila and Priscilla—See notes on Acts 18:2, 3, and Romans 16:3. Church… in their house—This faithful pair had a house-church at Rome as well as at Ephesus. Romans 16:5.

Ver. 19.-20. Asia: the Roman province, as in 2 Corinthians 1:8; Romans 16:5; Revelation 1:4; Acts 2:9; 16:6. Its capital was Ephesus, whence (1 Corinthians 16:8) Paul wrote this letter. That there were other churches in Asia, agrees with Acts 19:10, 26. And a few years later we find (Colossians 4:13) churches at Hierapolis, Laodicea, and Colosse, in the extreme east of the same province. These churches were probably a result of Paul's labors during the three years preceding the writing of this letter, although at least two of them (Colossians 2:1) had not been visited by him personally. In Revelation 1:11 we find other churches in the same province, which may have been founded at the same time. We can well conceive that, as suggested in Acts 19:10, men from all parts of the province heard Paul preaching at Ephesus, and thus various churches were formed, which kept up communication with the great apostle. And in writing to the Corinthian church, he conveys, in accordance probably with the expressed wish of some churches and with the known sentiment of all, this brotherly greeting. That Aquila and Prisca (see Romans 16:3) were now with Paul at Ephesus, accords Acts 18:19. And their much greeting accords with their long connection (Acts 18:2, 11, 18) with Corinth. In the Lord.] This greeting was an outflow of their union with the one Master.

Church in their house: interesting coincidence with Romans 16:5. Holy kiss: 2 Corinthians 13:12; Romans 16:16; 1 Thessalonians 5:26; 1 Peter 5:14. Cp. Justin, Apology i. 65: “We salute one another with a kiss when we have concluded the prayers.” The kiss is still retained in the worship of the Coptic church.

Verse 20. With a holy kiss.] The ancient patriarchs, and the Jews in general, were accustomed to kiss each other whenever they met; and this was a token of friendship and peace with them, as shaking of hands is with us. The primitive Christians naturally followed this example of the Jews. See Clarke’s note on “Romans 16:16”.

Verses 19-21. The churches of Asia — Especially those of Ephesus and its neighbourhood; salute you — With all Christian affection, heartily wishing you peace and prosperity. Aquila and Priscilla — Formerly members of your church, (Acts 18:2, 18,) but who at present are with me; salute you much — With singular Christian love; in the Lord — In his grace and Spirit. These worthy persons lived in Corinth all the time the apostle was there. And when he departed, they accompanied him to Ephesus, (Acts 18:18,) where they remained till after he left Ephesus to go to Jerusalem. For when he returned to Ephesus, he found them there, as is plain from their salutation sent to the Corinthians in this letter, which was written from Ephesus. But they seem to have left Ephesus about the time the apostle departed to go into Macedonia. For in the letter which he wrote to the Romans from Corinth, they are saluted as then residing in Rome. With the church which is in their house — The Christian congregation which assembles there. All the brethren — Who labour with me in the gospel, or are members of the church here; greet you — Wish you all felicity. Greet ye one another with a holy kiss — See on Romans 16:16. The salutation of me Paul with mine own hand — What precedes having been written by an amanuensis. See 2 Thessalonians 3:17; Colossians 4:18.

20. All the brethren—The body of the Ephesian Church sends, from Asia to Europe, to the body of the Corinthian Church, its fraternal Christian greet. Holy kiss—Romans 16:16. Justin Martyr says: “At the close of our prayers we salute each other with a kiss.” The “Apostolic Constitutions,” 2:57, says: “Then let the men salute each other, and the women salute each other, with the kiss in the Lord—and after that let the deacon pray for the whole Church.” It was simply the adoption into the Christian ritual of an eastern and Old Testament custom. Stanley says: “On Good Friday it was omitted, in commemoration of the kiss of Judas. Down to the fifth century it was given after baptism, and was afterwards superseded by the (verbal) salutation, ‘Peace be with thee.’ It was technically called h eirhnh, ‘the peace.’” Grotius says, “He rightly enjoins the kiss of peace on those who were in danger of being rent to pieces by schisms.”

Ver. 19.-20. Asia: the Roman province, as in 2 Corinthians 1:8; Romans 16:5; Revelation 1:4; Acts 2:9; 16:6. Its capital was Ephesus, whence (1 Corinthians 16:8) Paul wrote this letter. That there were other churches in Asia, agrees with Acts 19:10, 26. And a few years later we find (Colossians 4:13) churches at Hierapolis, Laodicea, and Colosse, in the extreme east of the same province. These churches were probably a result of Paul's labors during the three years preceding the writing of this letter, although at least two of them (Colossians 2:1) had not been visited by him personally. In Revelation 1:11 we find other churches in the same province, which may have been founded at the same time. We can well conceive that, as suggested in Acts 19:10, men from all parts of the province heard Paul preaching at Ephesus, and thus various churches were formed, which kept up communication with the great apostle. And in writing to the Corinthian church, he conveys, in accordance probably with the expressed wish of some churches and with the known sentiment of all, this brotherly greeting. That Aquila and Prisca (see Romans 16:3) were now with Paul at Ephesus, accords Acts 18:19. And their much greeting accords with their long connection (Acts 18:2, 11, 18) with Corinth. In the Lord.] This greeting was an outflow of their union with the one Master.

Church in their house: interesting coincidence with Romans 16:5. Holy kiss: 2 Corinthians 13:12; Romans 16:16; 1 Thessalonians 5:26; 1 Peter 5:14. Cp. Justin, Apology i. 65: “We salute one another with a kiss when we have concluded the prayers.” The kiss is still retained in the worship of the Coptic church.

V. 21. With my own hand-What precedes having been wrote by an amanuensis.

Verse 21. The salutation of me Paul with mine own hand.] This should be rendered: “The salutation is written by the hand of me Paul;” gegraptai, is written, being understood. It is very likely that the apostle wrote this and the following verses with his own hand. The rest, though dictated by him, was written by an amanuensis.

Verses 19-21. The churches of Asia — Especially those of Ephesus and its neighbourhood; salute you — With all Christian affection, heartily wishing you peace and prosperity. Aquila and Priscilla — Formerly members of your church, (Acts 18:2, 18,) but who at present are with me; salute you much — With singular Christian love; in the Lord — In his grace and Spirit. These worthy persons lived in Corinth all the time the apostle was there. And when he departed, they accompanied him to Ephesus, (Acts 18:18,) where they remained till after he left Ephesus to go to Jerusalem. For when he returned to Ephesus, he found them there, as is plain from their salutation sent to the Corinthians in this letter, which was written from Ephesus. But they seem to have left Ephesus about the time the apostle departed to go into Macedonia. For in the letter which he wrote to the Romans from Corinth, they are saluted as then residing in Rome. With the church which is in their house — The Christian congregation which assembles there. All the brethren — Who labour with me in the gospel, or are members of the church here; greet you — Wish you all felicity. Greet ye one another with a holy kiss — See on Romans 16:16. The salutation of me Paul with mine own hand — What precedes having been written by an amanuensis. See 2 Thessalonians 3:17; Colossians 4:18.

Ver. 21. The salutation of Paul, with my own hand. The sacred writings, professing inspiration, were beautifully engrossed on parchments for public reading in the churches. Tertullian, at the distance of a hundred and fifty years from this time, mentions those epistles, as containing the autographs of Paul, and unquestionably pure; and further, that they had been preserved with the greatest care in the churches to which they were written.

21. Mine own hand—In 2 Thessalonians 3:17, Paul adds, “which is the token in every epistle: so I write.” His autograph was security against forgery. See Romans 16:22; Galatians 6:11; Philippians 19. Very probably the whole close (21-24) was autographic.

Ver. 21.-23. By the hand of me Paul: Colossians 4:18: a mark of genuineness, 2 Thessalonians 3:17. It implies that the earlier part was not by his own hand. So Romans 16:22. Doubtless he wrote also 1 Corinthians 16:22, 23. The words “Jesus Christ” in A.V. of 1 Corinthians 16:22, but not in the four oldest MSS., are a good example of a correct explanatory gloss which was very early copied into the text and thus found its way into many MSS., and Versions.

Does not love etc.: an appeal to the conscience of many church members at Corinth, revealing the hidden source of the various misconduct (cp. John 14:23) which in this letter Paul has condemned. Against this root of all the disorders, viz. absence of love to the common Master, he now pronounces his most tremendous sentence, a sentence the more emphatic because written by his own hand.

Anathema: as in Romans 9:3.

Maran atha: “our Lord has come;” in Aramaic, the vernacular of Palestine. See Romans, Introd. § iii. 5. Of the word Maran, the chief part, Mar, “Lord,” is found in Daniel 2:47; 4:19, etc., written in the same language; and is now used as a title of dignity by the Nestorians. In Daniel 7:22 the exact word Atha is used, as here, for the second coming of Christ. The presence of these Aramaic words here implies that they were understood by the readers. And this suggests that they were common among the mother churches in Palestine, and thus passed in their original form to Gentile Christians. That these words are used as a warning implies that has come refers to Christ's coming in judgment. In prophetic vision the church looked upon the moment of His appearance as though it had already come. This anticipation of the coming of Him who comes to destroy (1 Thessalonians 5:3) those who love Him not, Paul uses to support the curse just pronounced.

My love etc.: suitable conclusion of a letter containing so much reproof and ending with so tremendous a curse. For every word had been prompted by genuine love for every one of the readers. Thus Paul is himself an example of that which in 1 Corinthians 16:14 he prescribed for others. His affection goes out after, and rests upon, and remains with, all of them. And it is no worldly affection, but an offspring of his union with Christ Jesus.

REVIEW OF THE EPISTLE. During the latter part of his sojourn at Ephesus, a sojourn marked by great opportunities, great success, and the hostility of many foes, Paul was filled with anxiety by tidings about the church at Corinth. He heard from reliable persons that the whole church was divided into parties; and that of these parties the two largest had inscribed on their respective banners the names of himself and of his friend Apollos, while another made use of the name of Cephas, and a fourth used the sacred name of Christ. A case of incest worse even than heathens committed had occurred among them: and the offender was tolerated by the church. Christians not only quarrelled but brought their disputes into heathen lawcourts. The Lord's Supper was made an occasion of ostentatious display and of revelry. And some church members asserted that resurrection of dead men is impossible, some on the ground that bodies of flesh are not fitted for the world to come; meaning by this assertion to deny that there is a life beyond the grave, regardless of the immoral practical consequences of such denial. It had also, apparently, been reported to Paul that some female members, casting aside their distinctive and modest head-dress, ventured to speak in the assemblies. Probably also, in spite of an earlier, but now lost, letter from the Apostle, some taught that the Gospel which broke down the Mosaic restrictions about food had also removed all restrictions on the intercourse of the sexes. Amid the anxiety caused by this sad news, arrived at Ephesus three members of the Corinthian church, bearing to Paul the greeting of the whole church and a letter asking for information on sundry matters. He welcomed them with joy; and found in them some alleviation of the anxiety the rumors had caused him. The letter they brought asked whether Paul would advise or dissuade from marriage; what was to be done about food offered in sacrifice to idols; and sought information, probably, about the exercise of spiritual gifts. Possibly, it also contained a reference to the public speaking of women.

Paul writes in reply. In spite of their gross disorders he remembers that his readers are a church of God, men whom God has solemnly claimed to be His own. And he recognizes their firm belief of the gospel and their general knowledge and intelligence. But before he can answer their questions he must deal with the far more serious matters which have come to his ears. Of these, the factions claim first attention, as being a universal disorder and one which was sapping the life of the entire church: Paul deals next with the case of incest and its toleration by the whole church; and with the lawsuits, and the grasping spirit which they revealed: he then refers generally to the matter of sensuality, a sin for which some endeavored to find excuse. After these more pressing matters, the apostle answers his readers' questions about marriage, and about meat sacrificed to idols. Improprieties among women next receive attention; and then the disorders at the Lord's Supper. After these matters Paul treats at length the whole subject of spiritual gifts, thus answering his readers' last question. He discusses next the false teaching about the resurrection put forward by what was probably a small minority of the church. In view of his purposed visit, he gives directions about the collection for Jerusalem, and speaks of his own movements. Sundry directions about his colleagues, Timothy and Apollos, and about the family of Stephanas and the deputation from Corinth, with salutations and a final warning, close the Epistle. Throughout the whole we notice that Paul traces each matter of detail to some broad principle from which he deduces a rule of conduct. He thus gives to passing details an abiding worth as illustrations of principles bearing upon all men in all ages and all circumstances. Of this method, Rom. 14 furnishes another example. It is the only correct method of Christian ethics.

The effects of the letter we have just studied, we shall be able to trace in the second letter, which now lies open before us.

V. 22. If any man love not the Lord Jesus Christ-If any be an enemy to his person, offices, doctrines, or commands.

Let him be Anathema. Maran-atha-Anathema signifies a thing devoted to destruction. It seems to have been customary with the Jews of that age, when they had pronounced any man an Anathema, to add the Syriac expression, Maran-atha, that is, "The Lord cometh;" namely, to execute vengeance upon him. This weighty sentence the apostle chose to write with his own hand; and to insert it between his salutation and solemn benediction, that it might be the more attentively regarded. NOTES ON ST. PAUL'S SECOND

EPISTLE TO THE CORINTHIANS.

In this epistle, written from Macedonia, within a year after the former, St. Paul beautifully displays his tender affection toward the Corinthians, who were greatly moved by the seasonable severity of the former, and repeats several of the admonitions he had there given them. In that he had written concerning the affairs of the Corinthians: in this he writes chiefly concerning his own; but in such a manner as to direct all he mentions of himself to their spiritual profit. The thread and connexion of the whole epistle is historical: other things are interwoven only by way of digression. IT CONTAINS,

I. The inscription, 2 Corinthians 1:1, 2

II. The treatise itself.

1. In Asia I was greatly pressed; but God comforted me; as I acted uprightly; even in this, that I have not yet come to you; who ought to obey me, 3-2 Corinthians 2:11

2. From Troas I hastened to Macedonia, spreading the gospel everywhere, the glorious charge of which I execute, according to its importance, 12- 2 Corinthians 7:1

3. In Macedonia I received a joyful message concerning you, 2-16

4. In this journey I had a proof of the liberality of the Macedonians, whose example ye ought to follow, 2 Corinthians 8:1-9:15

5. I am now on my way to you, armed with the power of Christ. Therefore obey, 2 Corinthians 10:1-13:10

III. The conclusion 11-13

Verse 22. If any man love not the Lord Jesus] This is directed immediately against the Jews. From 1 Corinthians 12:3, we find that the Jews, who pretended to be under the Spirit and teaching of God, called Jesus anaqema, or accursed; i.e. a person who should be devoted to destruction: see the note there. In this place the apostle retorts the whole upon themselves, and says: If any man love not the Lord Jesus Christ, let HIM be anaqema, accursed, and devoted to destruction. This is not said in the way of a wish or imprecation, but as a prediction of what would certainly come upon them if they did not repent, and of what did come on them because they did not repent; but continued to hate and execrate the Lord Jesus; and of what still lies upon them, because they continue to hate and execrate the Redeemer of the world.

It is generally allowed that the apostle refers here to some of the modes of excommunication among the Jews, of which there were three, viz.:—

1. Niddui ywdn, which signifies a simple separation or exclusion of a man from the synagogue, and from his wife and family, for THIRTY days.

2. Cherem חרם which was inflicted on him who had borne the niddui, and who had not, in the thirty days, made proper compensation, in order to be reconciled to the synagogue. This was inflicted with dire execrations, which he was informed must all come upon him if he did not repent; but the cherem always supposed place for repentance.

3. Shammatha atmv: this was the direst of all, and cut off all hope of reconciliation and repentance; after which the man was neither reconcilable to the synagogue, nor acknowledged as belonging even to the Jewish nation. See these different forms in Buxtorf’s Rabbinical and Talmudical Lexicon, under their respective words.

In the Lexicon just now quoted, Buxtorf gives a form of the cherem, which he says he copied from an ancient Hebrew MS. Of this awful piece I shall lay a translation before the reader.

“By the sentence of the Lord of lords, let P. the son of P. be anathematized in both houses of judgment; the superior and inferior. Let him be anathematized among the highest saints; let him be anathematized among the seraphim and ophanim; and finally, let him be anathematized by all the congregations of the great and the small! Let great and continued plagues rest upon him; with great and horrible diseases! Let his house be the habitation of dragons! and let his constellation be darkened in the clouds! Let him be for indignation, and wrath, and burning! Let his carcass be thrown to the wild beasts and serpents! Let his enemies and his adversaries triumph over him! Let his silver and gold be given to others! And let all his children be exposed at the doors of their enemies! And let posterity be astonished at his day! Let him be accursed by the mouth of Addiriron and Achtariel; by the mouth of Sandalphon and Hadraniel; by the mouth of Ansisiel and Patchiel; by the mouth of Seraphiel and Sagansael; by the mouth of Michael and Gabriel; by the mouth of Raphael and Mesharetiel! Let him be anathematized by the mouth of Zaafzavif, and by the mouth of Hafhavif, who is the great God; and by the mouth of the seventy names of the supreme King; and lastly, by the mouth of Tsortak the great chancellor.

“Let him he swallowed up like Korah and his companions! Let his soul depart with fear and terror! Let the chiding of the Lord slay him! Let him be confounded as Achitophel was in his counsel! Let the leprosy of Gehazi be his leprosy! and let there be no resurrection of his ruins! In the sepulchres of the children of Israel let him not be buried! Let his wife be given to another, and let others bow themselves upon her in his death! In this anathema, let P. the son of P. be; and let this be his inheritance! But upon me and upon all Israel may God extend his peace and blessing, Amen.” To this is added the 18th, 19th, and 20th verses of Deuteronomy 29, {Deuteronomy 29:18-20} which the reader may read at his leisure. There are many things in this cherem which require a comment, but this is not the place.

Anathema, maran-atha.] “Let him be accursed; our Lord cometh.” I cannot see the reason why these words were left untranslated. The former is Greek, and has been already explained; the latter is Syriac [Syriac] maran-atha, our Lord is coming: i.e. to execute the judgment denounced. Does not the apostle refer to the last verse in the Bible? Lest I come and smite the land (חרם cherem) with a curse? And does he not intimate that the Lord was coming to smite the Jewish land with that curse? Which took place a very few years after, and continues on that gainsaying and rebellious people to the present day. What the apostle has said was prophetic, and indicative of what was about to happen to that people. God was then coming to inflict punishment upon them: he came, and they were broken and dispersed.

Verse 22. If any man love not the Lord Jesus — In sincerity, but is secretly alienated from him in heart, while he calls himself his servant, preferring some secular interest of his own to that of his Divine Master; if any one be an enemy to Christ’s person, offices, doctrines, or commands; let him be Anathema Maranatha — Anathema signifies a thing devoted to destruction, and it seems to have been customary with the Jews of that age, when they had pronounced any man anathema, to add the Syriac expression, Maranatha, that is, the Lord cometh; namely, to execute vengeance upon him. See note on Romans 9:3. We may add further here, “Anathema Maranatha, were the words with which the Jews began their greatest excommunications, whereby they not only excluded sinners from their society, but delivered them to the divine Cherem, or Anathema; that is, to eternal perdition. This form they used, because Enoch’s prophecy concerning the coming of God to judge and punish the wicked, began with these words, as we learn from Jude, who quotes the first sentence of that prophecy, verse 14. Wherefore, since the apostle denounced this curse against the man, who, while he professed subjection to Christ, was secretly alienated from him in his heart, it is as if he had said, Though such a person’s wickedness cannot be discovered and punished by the church, yet the Lord, at his coming, will find it out, and punish him with eternal perdition. This terrible curse the apostle wrote in his epistle to the Corinthians, because many of the faction, but especially their leader, had shown great alienation of mind from Christ. And he wrote it with his own hand, to show how serious he was in the denunciation;” and he inserted it between his salutation and solemn benediction, that it might be the more attentively regarded. “Estius says, from his example, and from the anathemas pronounced Galatians 1:8, 9, arose the practice of the ancient general councils, of adding to their decisions, or definitions of doctrine, anathemas against them who denied these doctrines.” Be this as it may, let it ever be remembered that professing Christians, who do not sincerely love their Master, lie under the heaviest curse which an apostle could pronounce, or God inflict. Let the unhappy creatures take the alarm, and labour to obtain a more ingenuous temper, ere the Lord, whom they neglect, and against whom they entertain a secret enmity, descend from heaven with unsupportable terror, and pronounce the anathema with his own lips, in circumstances which shall for ever cut off all hope, and all possibility of its being reversed! See Macknight and Doddridge.

Ver. 22. Anathema Maran-atha. The former is a Greek, and the latter a Syriac word then used by the jews. Maran, Lord, and atha, he cometh. They agreed with the Hebrew words Cherem and Shammatha, and are obviously a curse on the unbelieving jews; and we have only to read the history of that people to see its accomplishment, as foretold by Isaiah 65:15. They apply also to apostates, and all men should read them with reverence and awe. And if we take it duly into consideration that Athanasius meant his imprecatory clauses against enlightened men only, there is no objection against his creed which does not lie against St. Paul’s Epistle. They are only disguised deists who make complaint. — Lord, teach me to love thy appearing, that I may be found approved at thy bar. Amen.

22. If—This awful woe, given by Paul’s own hand, closing with the solemn Aramaic watchword, formed an impressive and memorable sentence for the Corinthian Church. Anathema—Devoted to destruction; “sacred to perdition.” Note on Romans 9:3, and on Joshua 6:17, 21. This word describes the awful side of human guilt and destiny. It is the anticipation of, and solemn assent to, the dread “Depart, ye cursed,” of the final Judge, at which it becomes us to tremble rather than to cavil. Maran-atha—That is, the Lord is come. It is the Christian’s reminder as he waits the advent of the judge to execute that anathema. It is a brief motto, in the language spoken by the Incarnate when on earth, (like Abba, in Romans 8:15), a watchword by which Christians could avow themselves and recognise each other.

Stanley says: “The word Maran is the longer form of Mar, the Chaldee (or later Hebrew) word for Lord, and used as such in Dan. 2:47; 4:19, 24; 5:23; familiar also as the title of ecclesiastical dignitaries in the Syrian Church. Atha is frequently used in the poetical books of the Old Testament for comes, and so also in the Chaldee.” He adds that the Maronite Jews of Spain were so called because, in expectation of a future Messiah, they were ever uttering the word Maran, Lord, to which the Christians retorted Maran-atha, The Lord is come. This, Paul’s anathema, has a dread sound: not much unlike a discord, in the flowing music of salutations and benedictions. Alas! it is a true representation of the tragic and mournful semi-tone that runs through the anthem of human history and human destiny, commenced by sin and closing in woe.

Ver. 21.-23. By the hand of me Paul: Colossians 4:18: a mark of genuineness, 2 Thessalonians 3:17. It implies that the earlier part was not by his own hand. So Romans 16:22. Doubtless he wrote also 1 Corinthians 16:22, 23. The words “Jesus Christ” in A.V. of 1 Corinthians 16:22, but not in the four oldest MSS., are a good example of a correct explanatory gloss which was very early copied into the text and thus found its way into many MSS., and Versions.

Does not love etc.: an appeal to the conscience of many church members at Corinth, revealing the hidden source of the various misconduct (cp. John 14:23) which in this letter Paul has condemned. Against this root of all the disorders, viz. absence of love to the common Master, he now pronounces his most tremendous sentence, a sentence the more emphatic because written by his own hand.

Anathema: as in Romans 9:3.

Maran atha: “our Lord has come;” in Aramaic, the vernacular of Palestine. See Romans, Introd. § iii. 5. Of the word Maran, the chief part, Mar, “Lord,” is found in Daniel 2:47; 4:19, etc., written in the same language; and is now used as a title of dignity by the Nestorians. In Daniel 7:22 the exact word Atha is used, as here, for the second coming of Christ. The presence of these Aramaic words here implies that they were understood by the readers. And this suggests that they were common among the mother churches in Palestine, and thus passed in their original form to Gentile Christians. That these words are used as a warning implies that has come refers to Christ's coming in judgment. In prophetic vision the church looked upon the moment of His appearance as though it had already come. This anticipation of the coming of Him who comes to destroy (1 Thessalonians 5:3) those who love Him not, Paul uses to support the curse just pronounced.

My love etc.: suitable conclusion of a letter containing so much reproof and ending with so tremendous a curse. For every word had been prompted by genuine love for every one of the readers. Thus Paul is himself an example of that which in 1 Corinthians 16:14 he prescribed for others. His affection goes out after, and rests upon, and remains with, all of them. And it is no worldly affection, but an offspring of his union with Christ Jesus.

REVIEW OF THE EPISTLE. During the latter part of his sojourn at Ephesus, a sojourn marked by great opportunities, great success, and the hostility of many foes, Paul was filled with anxiety by tidings about the church at Corinth. He heard from reliable persons that the whole church was divided into parties; and that of these parties the two largest had inscribed on their respective banners the names of himself and of his friend Apollos, while another made use of the name of Cephas, and a fourth used the sacred name of Christ. A case of incest worse even than heathens committed had occurred among them: and the offender was tolerated by the church. Christians not only quarrelled but brought their disputes into heathen lawcourts. The Lord's Supper was made an occasion of ostentatious display and of revelry. And some church members asserted that resurrection of dead men is impossible, some on the ground that bodies of flesh are not fitted for the world to come; meaning by this assertion to deny that there is a life beyond the grave, regardless of the immoral practical consequences of such denial. It had also, apparently, been reported to Paul that some female members, casting aside their distinctive and modest head-dress, ventured to speak in the assemblies. Probably also, in spite of an earlier, but now lost, letter from the Apostle, some taught that the Gospel which broke down the Mosaic restrictions about food had also removed all restrictions on the intercourse of the sexes. Amid the anxiety caused by this sad news, arrived at Ephesus three members of the Corinthian church, bearing to Paul the greeting of the whole church and a letter asking for information on sundry matters. He welcomed them with joy; and found in them some alleviation of the anxiety the rumors had caused him. The letter they brought asked whether Paul would advise or dissuade from marriage; what was to be done about food offered in sacrifice to idols; and sought information, probably, about the exercise of spiritual gifts. Possibly, it also contained a reference to the public speaking of women.

Paul writes in reply. In spite of their gross disorders he remembers that his readers are a church of God, men whom God has solemnly claimed to be His own. And he recognizes their firm belief of the gospel and their general knowledge and intelligence. But before he can answer their questions he must deal with the far more serious matters which have come to his ears. Of these, the factions claim first attention, as being a universal disorder and one which was sapping the life of the entire church: Paul deals next with the case of incest and its toleration by the whole church; and with the lawsuits, and the grasping spirit which they revealed: he then refers generally to the matter of sensuality, a sin for which some endeavored to find excuse. After these more pressing matters, the apostle answers his readers' questions about marriage, and about meat sacrificed to idols. Improprieties among women next receive attention; and then the disorders at the Lord's Supper. After these matters Paul treats at length the whole subject of spiritual gifts, thus answering his readers' last question. He discusses next the false teaching about the resurrection put forward by what was probably a small minority of the church. In view of his purposed visit, he gives directions about the collection for Jerusalem, and speaks of his own movements. Sundry directions about his colleagues, Timothy and Apollos, and about the family of Stephanas and the deputation from Corinth, with salutations and a final warning, close the Epistle. Throughout the whole we notice that Paul traces each matter of detail to some broad principle from which he deduces a rule of conduct. He thus gives to passing details an abiding worth as illustrations of principles bearing upon all men in all ages and all circumstances. Of this method, Rom. 14 furnishes another example. It is the only correct method of Christian ethics.

The effects of the letter we have just studied, we shall be able to trace in the second letter, which now lies open before us.

Verse 23. The grace of our Lord Jesus] May the favour, influence, mercy, and salvation procured by Jesus Christ, be with you-prevail among you, rule in you, and be exhibited by you, in your life and conversation! Amen.

Verses 23, 24. The grace of our Lord Jesus Christ — All the blessed tokens and effects of his favour; be with you — And rest upon you for time and eternity! My love — My most sincere, tender, and affectionate regards; be with you all in Christ Jesus — Who is our peace, and the bond of our union with God and one another. There is a great propriety and beauty in this manner of ending an epistle, in which the apostle had so sharply reproved the Corinthians. By assuring them of his love, he showed them that all the severe things he had written proceeded from his anxiety for their eternal welfare, and thereby removed the prejudices which his reproofs might otherwise have raised in their minds. Amen — An expression which I add in testimony of my sincerity and seriousness in this and in all the things I have written.

23. The grace—The reverse side from the anathema. Lord—The gracious New Testament title of Christ; as Maran is a sterner title from the language of the Old. The later an echo from Sinai; the former from Calvary.

Ver. 21.-23. By the hand of me Paul: Colossians 4:18: a mark of genuineness, 2 Thessalonians 3:17. It implies that the earlier part was not by his own hand. So Romans 16:22. Doubtless he wrote also 1 Corinthians 16:22, 23. The words “Jesus Christ” in A.V. of 1 Corinthians 16:22, but not in the four oldest MSS., are a good example of a correct explanatory gloss which was very early copied into the text and thus found its way into many MSS., and Versions.

Does not love etc.: an appeal to the conscience of many church members at Corinth, revealing the hidden source of the various misconduct (cp. John 14:23) which in this letter Paul has condemned. Against this root of all the disorders, viz. absence of love to the common Master, he now pronounces his most tremendous sentence, a sentence the more emphatic because written by his own hand.

Anathema: as in Romans 9:3.

Maran atha: “our Lord has come;” in Aramaic, the vernacular of Palestine. See Romans, Introd. § iii. 5. Of the word Maran, the chief part, Mar, “Lord,” is found in Daniel 2:47; 4:19, etc., written in the same language; and is now used as a title of dignity by the Nestorians. In Daniel 7:22 the exact word Atha is used, as here, for the second coming of Christ. The presence of these Aramaic words here implies that they were understood by the readers. And this suggests that they were common among the mother churches in Palestine, and thus passed in their original form to Gentile Christians. That these words are used as a warning implies that has come refers to Christ's coming in judgment. In prophetic vision the church looked upon the moment of His appearance as though it had already come. This anticipation of the coming of Him who comes to destroy (1 Thessalonians 5:3) those who love Him not, Paul uses to support the curse just pronounced.

My love etc.: suitable conclusion of a letter containing so much reproof and ending with so tremendous a curse. For every word had been prompted by genuine love for every one of the readers. Thus Paul is himself an example of that which in 1 Corinthians 16:14 he prescribed for others. His affection goes out after, and rests upon, and remains with, all of them. And it is no worldly affection, but an offspring of his union with Christ Jesus.

REVIEW OF THE EPISTLE. During the latter part of his sojourn at Ephesus, a sojourn marked by great opportunities, great success, and the hostility of many foes, Paul was filled with anxiety by tidings about the church at Corinth. He heard from reliable persons that the whole church was divided into parties; and that of these parties the two largest had inscribed on their respective banners the names of himself and of his friend Apollos, while another made use of the name of Cephas, and a fourth used the sacred name of Christ. A case of incest worse even than heathens committed had occurred among them: and the offender was tolerated by the church. Christians not only quarrelled but brought their disputes into heathen lawcourts. The Lord's Supper was made an occasion of ostentatious display and of revelry. And some church members asserted that resurrection of dead men is impossible, some on the ground that bodies of flesh are not fitted for the world to come; meaning by this assertion to deny that there is a life beyond the grave, regardless of the immoral practical consequences of such denial. It had also, apparently, been reported to Paul that some female members, casting aside their distinctive and modest head-dress, ventured to speak in the assemblies. Probably also, in spite of an earlier, but now lost, letter from the Apostle, some taught that the Gospel which broke down the Mosaic restrictions about food had also removed all restrictions on the intercourse of the sexes. Amid the anxiety caused by this sad news, arrived at Ephesus three members of the Corinthian church, bearing to Paul the greeting of the whole church and a letter asking for information on sundry matters. He welcomed them with joy; and found in them some alleviation of the anxiety the rumors had caused him. The letter they brought asked whether Paul would advise or dissuade from marriage; what was to be done about food offered in sacrifice to idols; and sought information, probably, about the exercise of spiritual gifts. Possibly, it also contained a reference to the public speaking of women.

Paul writes in reply. In spite of their gross disorders he remembers that his readers are a church of God, men whom God has solemnly claimed to be His own. And he recognizes their firm belief of the gospel and their general knowledge and intelligence. But before he can answer their questions he must deal with the far more serious matters which have come to his ears. Of these, the factions claim first attention, as being a universal disorder and one which was sapping the life of the entire church: Paul deals next with the case of incest and its toleration by the whole church; and with the lawsuits, and the grasping spirit which they revealed: he then refers generally to the matter of sensuality, a sin for which some endeavored to find excuse. After these more pressing matters, the apostle answers his readers' questions about marriage, and about meat sacrificed to idols. Improprieties among women next receive attention; and then the disorders at the Lord's Supper. After these matters Paul treats at length the whole subject of spiritual gifts, thus answering his readers' last question. He discusses next the false teaching about the resurrection put forward by what was probably a small minority of the church. In view of his purposed visit, he gives directions about the collection for Jerusalem, and speaks of his own movements. Sundry directions about his colleagues, Timothy and Apollos, and about the family of Stephanas and the deputation from Corinth, with salutations and a final warning, close the Epistle. Throughout the whole we notice that Paul traces each matter of detail to some broad principle from which he deduces a rule of conduct. He thus gives to passing details an abiding worth as illustrations of principles bearing upon all men in all ages and all circumstances. Of this method, Rom. 14 furnishes another example. It is the only correct method of Christian ethics.

The effects of the letter we have just studied, we shall be able to trace in the second letter, which now lies open before us.

Verse 24. My love be with you all in Christ Jesus.] It appears exceedingly strange that the apostle should say, My love be with you; as he said, The grace of our Lord Jesus Christ be with you. We can easily conceive what the latter means: the grace of Christ is an active, powerful, saving principle; it is essential to the existence of the Christian Church that this grace should be ever with it: and without this grace no individual can be saved. But what could the love of the apostle do with them? Has it any meaning? I confess I can see none, unless it be intended to say, I love you; or, I continue to love you. The pronoun mou, my, is wanting in the Codex Alexandrinus, and in 73, an excellent MS. in the Vatican, written about the eleventh century. This will help us to a better sense, for it either says, May love prevail among you! or supplying the word qeou GOD, as in 2 Corinthians 13:14, The love of God be with you! This gives a sound sense; for the love of God is as much a principle of light, life, and salvation, as the grace of Christ. And probably mou, my, is a corruption for qeou, of GOD. And this is the more likely, because he uses this very form in the conclusion of his second epistle to this Church, as we have seen above. I conclude, therefore, that the reading of the two MSS. above is the true reading; or else that mou is a corruption for qeou, and that the verse should be read thus: The love of GOD be with you all, in (or by) Christ Jesus.

Amen.] So be it: but this word is wanting in most MSS. of repute, and certainly was not written by the apostle.

1. THE subscription to this epistle in our common English Bibles, and in the common editions of the Greek text, is palpably absurd. That it was not written from Philippi, but from Ephesus, see the notes on 1 Corinthians 16:5, 8, 10, 19; and that it could not be written by Silvanus, and Fortunatus, and Achaicus, and Timotheus,” needs no proof. But this subscription is wanting in all the best MSS. and versions, either in whole or in part. In some it is simply said, The first to the Corinthians; in others, The first to the Corinthians is finished; written from Ephesus-from Asia-from Ephesus of Asia-from Philippi of Macedonia-from Philippi of Macedonia, and sent by the hands of Timothy; so the SYRIAC. Written from Ephesus, by Stephanas and Fortunatus; COPTIC. Written from Philippi by Stephanas, and Fortunatus, and Achaicus; SLAVONIC. Written, &c., by Paul and Sosthenes. Written from the city of Philippi, and sent by Stephanas, and Fortunatus, and Achaicus, and Timotheus; ARABIC. There are other variations, which need not be set down. Those only appear to be correct that state the epistle to have been sent from Ephesus, of which there can be no reasonable doubt.

2. In closing my observations on this epistle, I feel it necessary once more to call the reader’s attention to the many difficulties contained in it as an excuse for any thing he may find handled in an unsatisfactory manner. Perhaps it will be of little consequence for him to know that this epistle has cost me more labour and difficulty than any portion of the same quantity which I have yet passed over either in the Old or New Testament.

3. It has been already noticed that the Church at Corinth had written to the apostle for advice, direction, and information on a variety of points; and that this epistle is, in the main, an answer to the epistle from Corinth. Had we that epistle, all difficulty would vanish in this; but, as the apostle only refers to their questions by mere catch words from their letter, it is impossible to know, in all cases, what the questions contained. To them the answers would be clear, because they knew on what they had consulted him; to us the answers must be, as they really are in some cases, necessarily obscure, because we know not the whole bearing and circumstances of the questions. Indeed the epistle contains more local matter, and more matter of private application, than any other in the New Testament; and there is in it, on the whole, less matter for general use than in most other parts of the sacred writings. Yet it is both very curious and useful; it gives insight into several customs, and not a few forms of speech, and matters relative to the discipline of the primitive Church, which we can find nowhere else: and it reads a very awful lesson to those who disturb the peace of society, make schisms in the Church of Christ, and endeavour to set up one preacher at the expense of another.

4. It shows us also how many improper things may, in a state of ignorance or Christian infancy, be consistent with a sincere belief in the Gospel of Christ, and a conscientious and zealous attachment to it.

5. In different parts of the epistle we find the apostle speaking very highly of the knowledge of this Church; and its various gifts and endowments. How then can we say that its blemishes arose from ignorance? I answer, that certainly only a few of the people at Corinth could possess those eminent spiritual qualifications; because the things that are attributed to this Church in other places are utterly inconsistent with that state of grace for which the apostle, in other places, appears to give them credit. The solution of the difficulty is this: There were in the Church at Corinth many highly gifted and very gracious people; there were also there many more, who, though they might have been partakers of some extraordinary gifts, had very little of that religion which the apostle describes in the thirteenth chapter of this epistle.

6. Besides, we must not suppose that eminent endowments necessarily imply gracious dispositions. A man may have much light and little love; he may be very wise in secular matters, and know but little of himself, and less of his God. There is as truly a learned ignorance, as there is a refined and useful learning. One of our old writers said, “Knowledge that is not applying, is only like a candle which a man holds to light himself to hell.” The Corinthians abounded in knowledge, and science, and eloquence, and various extraordinary gifts; but in many cases, distinctly enough marked in this epistle, they were grossly ignorant of the genius and design of the Gospel. Many, since their time, have put words and observances in place of the weightier matters of the LAW, and the spirit of the GOSPEL. The apostle has taken great pains to correct these abuses among the Corinthians, and to insist on that great, unchangeable, and eternal truth, that love to God and man, filling the heart, hallowing the passions, regulating the affections, and producing universal benevolence and beneficence, is the fulfilling of all law; and that all professions, knowledge, gifts, &c., without this, are absolutely useless. And did this epistle contain no more than what is found in the 13th chapter, yet that would be an unparalleled monument of the apostle’s deep acquaintance with God; and an invaluable record of the sum and substance of the Gospel, left by God’s mercy to the Church, as a touchstone for the trial of creeds, confessions of faith, and ritual observances, to the end of the world.

7. I have often had occasion to note that the whole epistle refers so much to Jewish affairs, customs, forms of speech, ceremonies, &c., that it necessarily supposes the people to have been well acquainted with them: from this I infer that a great majority of the Christian Church at Corinth was composed of converted JEWS; and it is likely that this was the case in all the Churches of Asia Minor and Greece. Many Gentiles were undoubtedly brought to the knowledge of the truth; but the chief converts were from among the Hellenistic Jews. In many respects Jewish phraseology prevails more in this epistle than even in that to the Romans. Without attention to this it would be impossible to make any consistent sense out of the 15th chapter, where the apostle treats so largely on the doctrine of the resurrection, as almost every form and turn of expression is JEWISH; and we must know what ideas they attached to such words and forms of speech, in order to enter into the spirit of the apostle’s meaning. His ignorance of this caused a late eminent writer and philosopher to charge the apostle with “inconsistent reasoning.” Had he understood the apostle’s language, he would not have said so; and as he did not understand it, he should have said nothing. A man may be qualified to make great and useful discoveries in the doctrine of gases or factitious airs, who may be ill qualified to elucidate the meaning of the Holy Spirit.

8. Before I finish my concluding observations on this epistle, I must beg leave to call the reader’s attention once more to the concluding words of the apostle: If any man love not the Lord Jesus Christ, let him be anathema, maran-atha. These words have been as often misunderstood, and perhaps as dangerously applied, as another passage in this epistle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, &c. Though I am ready to grant that the bad Christian, i.e. the man who professes Christianity, and yet lives under the power of sin, is in a very dangerous state; and that he who, while he credits Christianity, is undecided as to the public part he should take in its profession and practice, is putting his eternal interests to the most awful hazard; yet I must also grant that the meaning generally put on the words in question is not correct. The words apply to the gainsaying and blasphemous Jews; to those who were calling Christ anathema, or accursed; and cannot be applied to any person who respects his name, or confides in him for his salvation; much less do they apply to him who finds through the yet prevalence of evil in his heart, and the power of temptation, that he has little, and, to his own apprehension, no love to the Lord Jesus. The anathema of the apostle is denounced against him only who gives the anathema to Christ: of this, not one of my readers is capable. It is the duty of all to love him with an undivided heart: if any be not yet able to do it, let him not be discouraged: if the Lord cometh to execute judgment on him who calleth Jesus accursed, he cometh also to fulfil the desire of them who fear him; to make them partake of the Divine nature, and so cleanse their hearts by the inspiration of his Holy Spirit, that they shall perfectly love him, and worthily magnify his name.

Verses 23, 24. The grace of our Lord Jesus Christ — All the blessed tokens and effects of his favour; be with you — And rest upon you for time and eternity! My love — My most sincere, tender, and affectionate regards; be with you all in Christ Jesus — Who is our peace, and the bond of our union with God and one another. There is a great propriety and beauty in this manner of ending an epistle, in which the apostle had so sharply reproved the Corinthians. By assuring them of his love, he showed them that all the severe things he had written proceeded from his anxiety for their eternal welfare, and thereby removed the prejudices which his reproofs might otherwise have raised in their minds. Amen — An expression which I add in testimony of my sincerity and seriousness in this and in all the things I have written.

24. My love—Notwithstanding my rebukes. With… all—Notwithstanding your schisms and partisanships against me. In Christ Jesus—Who is the unity of us all in spite of the factions that divide you, and the distance that separates us. Amen—A Hebrew word, now adopted through the New Testament Greek into all the languages of Christendom. Its original Hebrew meaning was firm; hence, faithful, true; and hence, as a responsive or closing formula, so is it, or so be it. Our Lord’s commencing formula, verily, verily, was in the Greek, amen, amen. Our Lord himself, in Revelation 3:14, is called the Amen, the faithful and true Witness. How important the response amen was held to be by the rabbins appears from our note to 14:16. The apostle doubtless himself affixed this word to the epistle, and we doubt not that when this epistle was read in the Corinthian Church, the people silenced the murmurs of the factious leaders by re-echoing to the amen of their beloved founder-apostle a response, (in the words of Jerome,) “like the voice of the falling waters or the rolling thunders.” Hence, when the gentle Timothy addressed them in Paul’s great name, so clear was the unanimity, in spite of some few recusants, that Titus was able to report to Paul at Philippi that the Corinthian Church was “Amen, faithful and true.”

Dear reader, when the Lord cometh to the final analysis and judgment of the world, may our record on the page of the Divine Memory declare that we, too, have been “faithful and true.” Such, in closing this book, amid weakness and tears, is our humble prayer. Amen and Amen.