1 Corinthians 16 commentary

The good examples of other Christians and churches should rouse us. It is good to lay up in store for good uses. Those who are rich in this world, should be rich in good works, 1Ti 6:17, 18. The diligent hand will not make rich, without the Divine blessing, Pr 10:4, 22. And what more proper to stir us up to charity to the people and children of God, than to look at all we have as his gift? Works of mercy are real fruits of true love to God, and are therefore proper services on his own day. Ministers are doing their proper business, when putting forward, or helping works of charity. The heart of a Christian minister must be towards the people among whom he has laboured long, and with success. All our purposes must be made with submission to the Divine providence, Jas 4:15. Adversaries and opposition do not break the spirits of faithful and successful ministers, but warm their zeal, and inspire them with fresh courage. A faithful minister is more discouraged by the hardness of his hearers' hearts, and the backslidings of professors, than by the enemies' attempts.

Timothy came to do the work of the Lord. Therefore to vex his spirit, would be to grieve the Holy Spirit; to despise him, would be to despise Him that sent him. Those who work the work of the Lord, should be treated with tenderness and respect. Faithful ministers will not be jealous of each other. It becomes the ministers of the gospel to show concern for each other's reputation and usefulness.

A Christian is always in danger, therefore should ever be on the watch. He should be fixed in the faith of the gospel, and never desert or give it up. By this faith alone he will be able to keep his ground in an hour of temptation. Christians should be careful that charity not only reigns in their hearts, but shines in their lives. There is a great difference between Christian firmness and feverish warmth and transport. The apostle gave particular directions as to some who served the cause of Christ among them. Those who serve the saints, those who desire the honour of the churches, and to remove reproaches from them, are to be thought much of, and loved. They should willingly acknowledge the worth of such, and all who laboured with or helped the apostle.

Christianity by no means destroys civility. Religion should promote a courteous and obliging temper towards all. Those give a false idea of religion, and reproach it, who would take encouragement from it to be sour and morose. And Christian salutations are not mere empty compliments; but are real expressions of good-will to others, and commend them to the Divine grace and blessing. Every Christian family should be as a Christian church. Wherever two or three are gathered together in the name of Christ, and he is among them, there is a church. Here is a solemn warning. Many who have Christ's name much in their mouths, have no true love to him in their hearts. None love him in truth, who do not love his laws, and keep his commandments. Many are Christians in name, who do not love Christ Jesus the Lord in sincerity. Such are separated from the people of God, and the favour of God. Those who love not the Lord Jesus Christ, must perish without remedy. Let us not rest in any religious profession where there is not the love of Christ, earnest desires for his salvation, gratitude for his mercies, and obedience to his commandments. The grace of our Lord Jesus Christ has in it all that is good, for time and for eternity. To wish that our friends may have this grace with them, is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing greater, and we should wish them nothing less. True Christianity makes us wish those whom we love, the blessings of both worlds; this is meant in wishing the grace of Christ to be with them. The apostle had dealt plainly with the Corinthians, and told them of their faults with just severity; but he parts in love, and with a solemn profession of his love to them for Christ's sake. May our love be with all who are in Christ Jesus. Let us try whether all things appear worthless to us, when compared with Christ and his righteousness. Do we allow ourselves in any known sin, or in the neglect of any known duty? By such inquiries, faithfully made, we may judge of the state of our souls.

1. But concerning the collection Luke relates (Acts 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms being collected by the saints, with the view of affording help to the brethren in Jerusalem. For though the Prophet had foretold, that this calamity would be generally prevalent almost throughout the world, yet as they were more heavily oppressed with penury at Jerusalem, and as all the Gentile Churches were bound, if they would not be held guilty of very great ingratitude, to afford aid to that place from which they had received the gospel, every one, consequently, forgetful of self, resolved to afford relief to Jerusalem. That the pressure of want was felt heavily at Jerusalem, appears from the Epistle to the Galatians, (Galatians 2:10,) where Paul relates, that he had been charged by the Apostles to stir up the Gentiles to afford help. “D’inciter les Gentiles a subuenir a la pourete qui y estoit;” — “To stir up the Gentiles to relieve the poverty that existed there.” Now the Apostles would never have given such a charge, had they not been constrained by necessity. Farther, this passage is an evidence of the truth of what Paul states there also — that he had been careful to exhort the Gentiles to afford help in such a case of necessity. Now, however, he prescribes the method of relief; and that the Corinthians may accede to it the more readily, he mentions that he had already prescribed it to the Churches of Galatia; for they would necessarily be the more influenced by example, as we are wont to feel a natural backwardness to anything that is not ordinarily practiced. Now follows the method — by which he designed to cut off all hinderances and impediments.

2. On one of the Sabbaths. The end is this — that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as anything that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one’s ability might enable — that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, (κατὰ μίαν σαββάτων,) Chrysostom explains to mean — the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another on another; or even each of them every Sabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I more inclined to admit the view taken by Chrysostom — that the term Sabbath is employed here to mean the Lord’s day, (Revelation 1:10,) for the probability is, that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the Lord’s day was made choice of, chiefly because our Lord’s resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty. We may, however, very readily infer from this passage, that believers have always had a certain day of rest from labor — not as if the worship of God consisted in idleness, but because it is of importance for the common harmony, that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul’s forbidding elsewhere (Galatians 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, See Calvin’s Institutes, volume 1. and not with a view to polity or external order. “Quand on le fait pour deuotion, comme cela estant vn seruice de Dieu, et non pas pour la police externe;” — “When it is done for the sake of devotion, as though it were a service done to God, and not with a view to external polity’.”

Treasuring up I have preferred to retain the Greek participle, as it appeared to me to be more emphatic. “On a par ci deuant traduit, amassant; mais i’ay mieux aired retenir la propriete du mot Grec;” — “The word before us has been rendered laying up; but I have preferred to retain the peculiar force of the Greek word.” For although θησανρίζειν means to lay up, yet in my opinion, he designed to admonish the Corinthians, that whatever they might contribute for the saints would be their best and safest treasure. For if a heathen poet could say — “What riches you give away, those alone you shall always have, “Quas dederis, solas semper habebis opes.” (Martial. Epage 5:42.) A similar sentiment occurs in the writings of the poet Rabirius. “Hoc habeo, luodeunque dedi;” — “I have whatever I have given away.” (See Seneca, ib. 6, de Beneft) Alexander the Great, (as stated by ­Plutarch,) when asked where he had laid up his treasures, answered, “Apud amicos;” — “Among my friends.” — Ed. how much more ought that consideration to have influence among us, who are not dependent on the gratitude of men, but have God to look to, who makes himself a debtor in the room of the poor man, to restore to us one day, with large interest, whatever we give away? (Proverbs 19:17.) Hence this statement of Paul corresponds with that saying of Christ —

Lay up for yourselves treasure in heaven, where it will not be exposed either to thieves, or to moths. (Matthew 6:20.)

According as he has prospered. Instead of this the old translation has rendered it, What may seem good to him, misled, no doubt, by the resemblance between the word made use of, and another. “S’abusant a l’affinite des deux mots Grecs;” — “Misled by the resemblance between two Greek words.” Calvin’s meaning seems to be that the verb εὐοδόομαι, (to be prospered,) made use of here by Paul, had been confounded with εὐδοκέω (to seem good.) Wiclif (1380) in accordance with the Vulgate, renders as follows — Kepynge that that plesith to hym. — Ed. Erasmus renders it, What will be convenient. “C’est a dire, selon sa commodite;” — “That is to say, according to his convenience.” Neither the one nor the other pleased me, for this reason — that the proper signification of the word brings out a meaning that is much more suitable; for it means — to go on prosperously. Hence he calls every one to consider his ability — “Let every one, according as God hath blessed him, lay out upon the poor from his increase.”

3. And when I come As we are cheerful in giving, when we know for certain, that what we give is well laid out, he points out to the Corinthians a method, by which they may be assured of a good and faithful administration — by selecting approved persons, to whom they may intrust the matter. Nay more, he offers his own services, if desired, which is an evidence that he has the matter at heart.

5. When I shall pass through Macedonia The common opinion is, that this espistle was sent from Philippi. Persons coming thence to Corinth by land, required to pass through Macedonia; for that colony is situated in the farthest extremity, towards the Emathian mountains. Paul, it is true, might, instead of going by land, have gone thither by sea, but he was desirous to visit the Macedonian Churches, that he might confirm them in passing. So much for the common opinion. To me, however, it appears more probable, that the epistle was written at Ephesus; for he says a little afterwards, that he will remain there until Pentecost, (1 Corinthians 16:8) “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.” — Dr. Adam Clarke.nEd. ; and he salutes the Corinthians, not in the name of the Philippians, but of the Asiatics. (1 Corinthians 16:19.) “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.” — Dr. Adam Clarke. — Ed. Besides, in the second epistle he explicitly states, that, after he had sent away this epistle, he passed over into Macedonia. (2 Corinthians 2:13.) Now after passing through Macedonia, he would be at a distance from Ephesus, and in the neighborhood of Achaia. Hence I have no doubt that he was at Ephesus at that time: thence he could sail by a straight course to Achaia. For visiting Macedonia, a long circuit was needed, and a more disagreeable route. Accordingly he lets them know that he will not come to them by a direct course, as he required to go through Macedonia

To the Corinthians, however, he promises something farther — that he would make a longer stay with them By this he shows his affection towards them. For what reason had he for delay, except that he was concerned as to their welfare? On the other hand, he lets them know how fully assured he is of their affection towards him in return, by taking it, as it were, for granted that he would be conducted forward by them in the way of kindness; for he says this from confidence in their friendship. “Ils le conduiront par tout ou il ira;” — “They will conduct him forward wherever he may go.”

After saying everything, however, he subjoins this limitation — if the Lord permit With this reservation, saints ought to follow up all their plans and deliberations; for it is an instance of great rashness to undertake and determine many things for the future, while we have not even a moment in our power. The main thing indeed is, that, in the inward affection of the mind, we submit to God and his providence, whatever we resolve upon; “Tout ce que nous entreprenons et consultons;” — “Everything that we undertake and resolve upon.” but at the same time, it is becoming that we should accustom ourselves to such forms of expression, that whenever we have to do with what is future we may make everything depend on the divine will. “De remettre a la volonte de Dieu tout ce que nous entreprendrons pour le temps aduenir;” — “So as to give up to the will of God everything that we shall undertake for the time to come.

1 Corinthians 16:8-12

8. But I will tarry at Ephesus until Pentecost.

8. Commorabor autem Ephesi usque ad Pentecosten.

9. For a great door and effectual is opened unto me, and there are many adversaries.

9. Nam ostium milli aperture est magnum et efficax, et “Et, ou mais, il y a;” — “And, or but, there are.” adversarii multi.

10. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do

10. Quodsi venerit Timotheus, videte, ut absque metu sit apud vos: opus enim Domini operatur, quemadmodum et ego.

11. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.

11. Ne quis igitur eum spernat: sed prosequamini eum cum pace, “En paix (ou, seurete);” — “In peace (or, safety.)” ut veniat ad me: exspecto enim eum cum fratribus.

12. As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

12. Porro de Apollo fratre, multum hortatus sum illum, ut veniret ad vos cum fratribus, at omnino non fuit voluntas nunc eundi: veniet autem, quam opportunitatem nactus erit.

8. I will remain. From this statement I have argued above, that this epistle was sent from Ephesus, rather than from Philippi. For the probability is, that the Apostle speaks of the place in which he was at the time, and not of a place, in going to which he would require to make a long circuit; and farther, in passing through Macedonia, “En passant de Philippes par Macedone;” — “In passing from Philippi through Macedonia.” it would have been necessary to leave Corinth when already in the neighborhood of it, and cross the sea in order to reach Ephesus. He accordingly tells them beforehand that he will remain at Ephesus until Pentecost, adding the reason — in order that they may wait for him the more patiently. Erasmus has preferred to render it — until the fiftieth day, influenced by frivolous conjectures rather than by any solid argument. He objects, that there was as yet no day of Pentecost appointed among Christians, as it is now celebrated; and this I grant. He says, that it ought not to be understood as referring to the Jewish solemnity, because in various instances he annuls and condemns the superstitious observance of days. (Galatians 4:10; Romans 14:5; Colossians 2:16, 17.) I do not concede to him, however, that Paul celebrated that day at Ephesus from being influenced by a superstitious regard to the day, but because there would be a larger assembly at that time, and he hoped that, in that way, an opportunity would be presented to him of propagating the gospel. Thus, when he was hastening forward to Jerusalem, he assigned as the reason of his haste, that he might arrive there at Pentecost, (Acts 20:16;) but while others presented themselves there for the purpose of sacrificing according to the ritual of the law, he himself had another object in view — that his ministry might be the more useful in proportion to the largeness of the attendance. It were, however, an excessively poor meaning to understand Paul here as simply specifying fifty days. Besides, when he expressly says τὴν πεντηκοστήν (the Pentecost,) he cannot but be understood as speaking of a particular day. As to this festival, see Leviticus 23:16

9. For a great and effectual door is opened to me. He assigns two reasons for remaining for a longer time at Ephesus — 1st, Because an opportunity is afforded him there of furthering the gospel; and 2dly, Because, in consequence of the great number of adversaries that were there, his presence was particularly required. “I shall do much good by prolonging my stay here for a little while, and were I absent, Satan would do much injury.” In the first clause, he makes use of a metaphor that is quite in common use, when he employs the term door as meaning an opportunity. For the Lord opened up a way for him for the furtherance of the gospel. He calls this a great door, because he could gain many. He calls it effectual, inasmuch as the Lord blessed his labor, and rendered his doctrine effectual by the power of His Spirit. We see, then, how this holy man “Ce sainct Apostre;” — “This holy Apostle.” sought everywhere Christ’s glory, and did not select a place with a view to his own convenience or his own pleasure; but simply looked to this — where he might do most good, and serve his Lord with most abundant fruit; and in addition to this, he did not merely not shrink back from hardships, but presented himself, of his own accord, where he saw that he would have to contend more keenly, and with greater difficulty. For the reason why he remained “En Ephese;” — “In Ephesus.” was, that many adversaries were at hand; and the better equipped he was for enduring their assault, he required to be so much the better prepared, and the more resolute.

10. But if Timothy come. He speaks as if he were not as yet certain as to his coming. Now he charges them as to Timothy, so that he may be with them in safety — not as though he were in danger of his life among them, but because he would have enemies of Christ “Beaucoup d’ennemis de Christ;” — “Many enemies of Christ.” to oppose him. He wishes, therefore, that they should carefully take heed that no injury be done to him.

He adds the reason — for he worketh the work of the Lord Hence we infer, that the Church of Christ ought to be concerned for the preservation of the lives of ministers. And assuredly, it is reasonable, that, in proportion as an individual is endowed with superior gifts for the edification of believers, and applies himself to it the more strenuously, his life ought to be so much dearer to us.

The clause — as I also do, is made use of, either to express his excellence, or simply to point out the similarity as to office, inasmuch as both labored in the word.

11. Let no man, therefore, despise him Here we have a second charge, that they may not despise him — perhaps because he was as yet of a youthful age, which usually draws forth less respect. He wishes them, therefore, to take care, that there be no hinderance in the way of this faithful minister of Christ being held in due esteem — unless, perhaps, it be that Paul reckoned this very thing to be an evidence of contempt, if they were not concerned, as it became them to be, in reference to his life. This injunction, however, appears to include something farther, that they should not undervalue Timothy, from ignorance of his worth.

In the third place, he charges them to conduct him forward in peace, or, in other words, safe from all harm, for peace here means safety.

12. As to our brother Apollos. He had succeeded Paul in the work of building up the Corinthians; and hence he has in previous passages ascribed to him the office of watering. (1 Corinthians 3:6, and Acts 19:1.) He now states a reason why he does not come with the others, and he states the reason of this, in order that the Corinthians may not suspect that he had been hindered by him. For the better he was known by them, they were so much the more favourably disposed towards him, and they would be the more ready to conjecture, that matters had been designedly contrived, that he should not go to them, in consequence of offense having been taken. “Que sainct Paul se sentant offense par les Corinthiens, auoit attitre cela tout expres, qu’ Apollos n’allast point vers eux;” — “That St. Paul feeling offended with the Corinthians, had intentionally brought it about, that Apollos should not go to them.” They might, at least, be prepared to inquire among themselves: “Why has he sent these persons to us rather than Apollos?” He answers, that it was not owing to him, inasmuch as he entreated him; but he promises that he will come as soon as he has opportunity.

1 Corinthians 16:13-24

13. Watch ye, stand fast in the faith, quit you like men, be strong.

13. Vigilate, state in fide, viriliter agite, robusti estote.

14. Let all your things be done with charity.

14. Omnia vestra in caritate fiant.

15. I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)

15. Hortor autem vos, fratres, nostis domum Stephanae, primitias esse Achaiae, atque ut se in ministerium sanctorum ordinaverint:

16. That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.

16. Ut etiam subiecti sitis tallbus, et omnibus qui cooperantur et laborant.

17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on our part they have supplied.

17. Gaudeo autem de praesentia Stephanie, et Fortunati, et Achaici: quia quod deerat a vobis, ipsi suppleverunt.

18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

18. Refocillarunt enim spiritum meum et vestrum: agnoscite ergo tales.

19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

19. Salutant vos Ecclesiae Asiae: salutant vos multum in Domino Aquila et Priscilla cum domestica eorum Ecclesia.

20. All the brethren greet you. Greet ye one another with an holy kiss.

20. Salutant vos fratres omnes: salutate vos invicem in osculo sancto.

21. The salutation of me Paul with mine own hand.

21. Salutatio mea manu Pauli.

22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

22. Si quis non amat Dominum Iesum Christum, sit anathema maranatha.

23. The grace of our Lord Jesus Christ be with you.

23. Gratia Domini Iesu Christi sit vobiscum.

24. My love be with you all in Christ Jesus. Amen.

24. Dilectio mea cum vobis omnibus in Christo Iesu. Amen.

The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.

Ad Corinthios prior missa fuit e Philippis per Stephanam, et Fortunatum, et Andronicum, et Timotheum. It appears from Hug (in his treatise on the antiquity of the Vatican version) that the subscription to this epistle in that version is as follows — προς Κορινθιους ά ενραφη απο Εφεσου — The first to the Corinthians was written from Ephesus. This, it will be observed, favors the view taken by Calvin of the statement made by Paul in 1 Corinthians 16:8. — Ed.

13. Watch ye. A short exhortation, but of great weight. He exhorts them to watch, in order that Satan may not oppress them, finding them off their guard. For as the warfare is incessant, the watching requires to be incessant too. Now watchfulness of spirit is this — when, free and disentangled from earthly cares, we meditate on the things of God. For as the body is weighed down by surfeiting and drunkenness, (Luke 21:34,) so as to be fit for nothing, so the cares and lusts of the world, idleness or carelessness, are like a spiritual surfeiting that overpowers the mind. “Sont comme vne yurongnerie spirituelle, qui assopit et estourdit l’entendement;” — “Are like a spiritual drunkenness, which makes the mind drowsy and stupid.”

The second thing is that they persevere in the faith, or that they hold fast the faith, so as to stand firm; because that is the foundation on which we rest. It is certain, however, that he points out the means of perseverance — by resting upon God with a firm faith.

In the third exhortation, which is much of the same nature, he stirs them up to manly fortitude. And, as we are naturally weak, he exhorts them fourthly to strengthen themselves, or gather strength. For where we render it be strong, Paul makes use of only one word, which is equivalent to strengthen yourselves.

14. Let all your things be done in love Again he repeats what is the rule in all those transactions, in which we have dealings with one another. He wishes, then, that love shall be the directress; because the Corinthians erred chiefly in this respect — that every one looked to himself without caring for others.

15. Ye know the house of Stephanas We know, from daily experience, of what advantage it is, that those should have the highest authority, whom God has adorned with the most distinguished gifts. Accordingly, if we wish to secure the welfare of the Church, let us always take care that honor be conferred upon the good: let their counsels have the greatest weight; let others give way to them, and allow themselves to be governed by their prudence. This Paul does in this instance, when admonishing the Corinthians to show respect to the house of Stephanas. Some manuscripts add, and Fortunatus. The Alex. and Copt. MSS. read — and Fortunatus. The Vulgate reads — Fortunatum et Achaicum; in accordance with which the rendering in Wiclif (1380) is, Ye knowen the hous of stephart and of fortunati, and acacie. The Rheims version (1582) reads — You know the house of Ste-phanas and of Fortunatus. — Ed. For God manifests himself to us when he shows us the gifts of his Spirit. Hence, if we would not appear to be despisers of God, let us voluntarily submit ourselves to those, on whom God has conferred superior gifts.

Now, that they may be the more inclined to put honor upon that house, (for as to the other, it appears to me to be, in this place at least, a spurious addition,) he reminds them that they were the first-fruits of Achaia, that is, that the household of Stephanas were the first that had embraced the gospel. Not indeed as though the first in order of time were in every case superior to the others, but where there is perseverance along with this, it is with good reason, that honor is conferred upon those, who have in a manner paved the way for the gospel by promptitude of faith. It must be observed, however, that he dignifies with this honorable title those, who had consecrated to believers their services and resources. For the same reason, he bestows commendation a little afterwards upon Fortunatus and Achaicus, that, in proportion to a man’s superiority of excellence, “Selon que chacun estoit plus homme de bien et vertueux;” — “In proportion as an individual was an honorable and virtuous man.” he might be held so much the more in esteem, that he might be able to do the more good. Farther, in order that the Corinthians may be the more disposed to love them, he says, that what had been wanting on the part of their entire Church had been compensated for by their vicarious services.

19. With the Church that is in their house A magnificent eulogium, inasmuch as the name of the Church is applied to a single family! At the same time it is befitting, that all the families of the pious should be regulated in such a manner as to be so many little Churches. As to the term Congregation, which Erasmus has used in preference, it is foreign to Paul’s design; for it was not his intention to designate a crowd of persons by a mere common term, but to speak in honorable terms of the management of a Christian household. His saluting them in the name of Aquila and Priscilla, confirms what I have noticed above — that the Epistle was written at Ephesus, not at Philippi. For Luke informs us, that they remained at Ephesus, when Paul went elsewhere. (Acts 18:19.)

20. Salute one another with a holy kiss. The practice of kissing was very common among the Jews, as is manifest from the Scriptures. In Greece, though it was not so common and customary, it was by no means unknown; but the probability is, that Paul speaks here of a solemn kiss, with which they saluted each other in the sacred assembly. For I could easily believe, that from the times of the Apostles a kiss was used in connection with the administration of the Supper; “That the Apostle,” says Dr. Brown in his Commentary on 1st Peter, “meant the members of the Churches, on receiving this Epistle, to salute one another is certain; that he meant, that at all their religious meetings they should do so, is not improbable. That he meant to make this an everlasting ordinance in all Christian Churches, though it has sometimes been asserted, has never been proved, and is by no means likely. That the practice prevailed extensively, perhaps universally, in the earlier ages, is established on satisfactory evidence. ‘After the prayers,’ says Justin Martyr, who lived in the earlier part of the second century, giving an account in his Apology of the religious customs of the Christians — ’after the prayers, we embrace each other with a kiss.’ Tertullian speaks of it as an ordinary part of the religious services of the Lord’s day; and in the Apostolical Constitutions, as they are termed, the manner in which it was performed is particularly described. ‘Then let the men apart, and the women apart, salute each other with a kiss in the Lord.’ Origen’s Note on Romans 16:16, is: ‘From this passage the custom was delivered to the Churches, that, after prayer, the brethren should salute one another with a kiss.’ This token of love was generally given at the Holy Supper. It was likely, from the prevalence of this custom, that the calumny of Christians indulging in licentiousness at their religious meetings originated; and it is not improbable that, in order to remove everything like an occasion to calumniators, the practice which, though in itself innocent, had become not for the use of edifying, was discontinued.” — Brown’s Expository Discourses on 1st Peter, volume in. pages 309, 310. “It is remarkable that, by the testimony of Suetonius, an edict was published by one of the Roman Emperors, for the abolition of this practice among his subjects, — perhaps in order to check abuses, for the prevention of which our Apostle enjoins that it shall be a holy salutation.” — Chalmers on the Romans, volume in. page 428. — Ed. in place of which, among nations that were somewhat averse to the practice of kissing, there crept in the custom of kissing the patine. By the patine or paten, is meant the plate or salver on which the wafer or bread was placed in the observance of the mass. The term is made use of by Dr. Stillingfleet in his “Preservative from Popery,” (title 7, chapter 5,) in speaking of the practice of the Church of Rome in the adoration of the host: “The priest in every mass, as soon as he has consecrated the bread and wine, with bended knees, he adores the sacrament; that which he has consecrated, that very thing which is before him, upon the patine, and in the chalice; and gives the same worship and subjection, both of body and mind, to it as he could to God or Christ himself.” In Young’s Lectures on Popery, (Loud. 1836,) page 140, the following account is given of the sacrifice of the mass: “Upon the altar is the chalice, or cup, which is to contain the wine, mixed with a little water; and covering the cup is the paten, or plate, intended to hold the cake or wafer. After an almost endless variety of movements, and forms, and prayers, and readings, the priest goes to the altar, and, taking the cup containing wine and water, with the wafer upon the cover, — these having been before consecrated and transubstantiated into the body and blood of Christ, — he raises his eyes and says, ‘Take, O Holy Trinity, this oblation, which I, unworthy sinner, offer in honor of thee, of the blessed Virgin Mary, and of all the saints, for the salvation of the living, and for the rest and quiet of all the faithful that are dead.’ Then, setting down the chalice, he says, ‘Let this sacrifice be acceptable to Almighty God.’” The name paten is preserved in the English Liturgy to this day. In the prayer of consecration, in the communion service — in connection with the words, “who, in the same night that he was betrayed, took bread,” it is said, “here the priest is to take the paten into his hands.” Calvin, when commenting upon Romans 16:16, after having stated that it was customary among the primitive Christians, before partaking of the Lord’s Supper, to kiss each other in token of sacred friendship, and afterwards to give alms, says, “Hinc fluxit ritus ille, qui hodie est apud Papistas, osculandoe patents, et conferendse oblationis. Quorum alterum merae est superstitionis, sine ullo fructu: alterum non alto facit, nisi ad explendam sacerdotum avari-tiam, si tamen expleri posset;” — “From this has sprung that ceremony which is at this day among Papists, of kissing the patine, and making an offering. The former is mere superstition without any advantage: the latter serves no purpose, except to satisfy the greed of the priests, if satisfied it can be.” ­Poole, in his Annotations on Romans 16:16, says, “The primitive Christians did use it” (the holy kiss) “in their assemblies; so Tertullian testifieth, (Lib. Dec.,) and they did it especially in receiving the Eucharist. So Chrysostom witnesseth, (Hom. 77 in John 16,) ‘we do well,’ saith he, ‘to kiss in the mysteries, that we may become one.’ This custom for good reasons is laid down, and the Romanists in room of it, keep up a foolish and superstitious ceremony, which is to kiss the pax in the mass.” — Ed. However this may be, as it was a token of mutual love. I have no doubt, that Paul meant to exhort them to the cultivation of good-will among themselves — not merely in their minds “Par affection interieure;” — “By inward affection.” and in needful services, but also by that token, provided only it was holy, that is, neither unchaste nor deceitful, “Ou consistast en mine seulement;” — “Or consisted in mere appearance.” — though, at the same time, holy may be taken to mean sacred.

22. If any man love not the Lord Jesus The close of the Epistle consists of three parts. He entreats the grace of Christ in behalf of the Corinthians: he makes a declaration of his love towards them, and, with the severest threatening, he inveighs against those that falsely took upon themselves the Lord’s name, while not loving him from the heart. For he is not speaking of strangers, who avowedly hated the Christian name, but of pretenders and hypocrites, who troubled the Churches for the sake of their own belly, or from empty boasting. “Ne cherehans que le proufit de lents ventres, et leur propre gloire;” “Seeking only the profit of their bellies, and their own glory.” On such persons he denounces an anathema, and he also pronounces a curse upon them. It is not certain, however, whether he desires their destruction in the presence of God, or whether he wishes to render them odious — nay, even execrable, in the view of believers. Thus in Galatians 1:8, when pronouncing one who corrupts the Gospel to be accursed, Calvin, when commenting on Galatians 1:8, remarks that the original term there employed, anathema, denotes cursing, and answers to the Hebrew word חרם; and he explains the expression — “let him be accursed,” as meaning, “Let him be held by you as accursed.” he does not mean that he was rejected or condemned by God, but he declares that he is to be abhorred by us. I expound it in a simple way as follows: “Let them perish and be cut off, as being the pests of the Church.” And truly, there is nothing that is more pernicious, than that class of persons, who prostitute a profession of piety to their own depraved affections. Now he points out the origin of this evil, when he says, that they do not love Christ, for a sincere and earnest love to Christ will not suffer us to give occasion of offense to brethren. “Car si nous aimons Christ purement, et a bon escient, ce nous sera vne bride qui nons retiendra de donner scandale a nos fieres;” — “For if we love Christ sincerely and in good earnest, this will be a bridle to restrain us from giving offense to our brethren.”

What he immediately adds — Maranatha, is somewhat more difficult. Almost all of the ancients are agreed, that they are Syriac terms. “Que ce sont mots empruntez de la langue Syrienne;” — “That they are words borrowed from the Syriac language.” Jerome, however, explains it: The Lord cometh; while others render it, At the coming of the Lord, or, Until the Lord comes. Every one, however, I think, must see how silly and puerile is the idea, that the Apostle spoke to Greeks in the Syriac tongue, when meaning to say — The Lord has come. Those who translate it, at the coming of the Lord, do so on mere conjecture; and besides, there is not much plausibility in that interpretation. How much more likely it is, that this was a customary form of expression among the Hebrews, when they wished to excommunicate any one. For the Apostles never speak in foreign tongues, except when they repeat anything in the person of another, as for example, Eli, Eli, lammah sabathani, (Matthew 27:46,) Talitha cumi, (Mark 5:41,) and Ephphata, (Mark 7:34,) or when they make use of a word that has come into common use, as Amen — Hosanna. Let us see, then, whether Maranatha suits with excommunication. Now Bullinger, Beza, in his poems, has recorded the following tribute to the memory of this distinguished man —

“Henrici Bullingeri, Ecclesiastae Tigurini, spectatisa, doctrine, pictaris, et eximii candoris viri, memoriae;” — (To the memory of HENRY Bullinger, ecclesiastick of Tigurum, a man most distinguished for learning and piety, and extraordinary candour.)

“Doctrina si interire, si Pietas mori, Occidere si Candor potest: Doctrina, Pietas, Candor, hoc tumulo iacent, Henrice, tecum condita. Mori sed absit ilia posse dixerim; Quae viuere jubent mortnos, Immo interire forsan ilia si queant Subireque tumuli specum, Tu tu, illa doctis, tu piis, tu candidis, Et non mori certissimis, Edaci ab ipsa morte chartis asseras, Ipso approbante Numine. Foedus beatum! mortuum ilia to excitant, Et tu mori ilia non sinis: At hunc, amici, cur fleamus mortuum, Qui viuat aliis et sibi?”

“If Learning could expire, if Piety could die, If Candour could sink down, Learning, Piety, Candour, are laid in this mound, O Henry, buried along with thee! But forbid that I should say that those things could die, Which command the dead to live. Nay, if they could possibly expire, And be entombed, Thou, by thy writings learned, pious, candid, And perfectly secured against death, Wouldst shield them from devouring death, The Deity himself approving. Blessed agreement! They raise thee up from death, And thou dost not su

CHAPTER 16

1Co 16:1-24. Directions as to the Collection for the Judean Christians: Paul's Future Plans: He Commends to Them Timothy, Apollos, &C. Salutations and Conclusions.

1. collection for the saints--at Jerusalem (Ro 15:26) and in Judea (Ac 11:29, 30; 24:17; compare 2Co 8:4; 9:1, 12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the Lord's people, their own brethren in the faith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassed with various troubles, which in part affected the Jewish Christians. The community of goods which existed among them for a time gave temporary relief but tended ultimately to impoverish all by paralyzing individual exertion (Ac 2:44), and hence was soon discontinued. A beautiful fruit of grace it was, that he who had by persecutions robbed many of their all (Ac 26:10), should become the foremost in exertions for their relief.

as I have given--rather, "gave order," namely, during my journey through Galatia, that mentioned in Ac 18:23. The churches of Galatia and Phrygia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (Ac 18:23; 19:1). That he had not been silent in Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that church (Ga 2:10): an undesigned coincidence and mark of genuineness [Paley, Horæ Paulinæ]. He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Ro 15:26, 27; 2Co 9:2). There is great force in example.

2. first day of ... week--already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Psa 118:22-24; Joh 20:19, 26; Ac 20:7; Re 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Le 23:11, 15, 16, 36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Ex 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare Ge 2:3, "God blessed and sanctified it, because ... in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Ex 16:22, 23, 26, 30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now.

every one of yon--even those in limited circumstances.

lay by him--though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.

in store--abundantly: the earnest of a better store laid up for the giver (1Ti 6:19).

as God hath prospered him--literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [Alford], (Mt 25:15-29; 2Co 8:12).

that there be no gatherings when I come--that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].

3. approve by your letters--rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [Grotius]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (1Co 16:4) favors Grotius' view. So "by" means with (Ro 2:27); and the Greek for "by" is translated, with (2Co 2:4).

liberality--literally, gracious or free gift (2Co 8:4).

4. meet--"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Co 16:3; compare Ac 20:1-4).

with me--to guard against all possible suspicion of evil (2Co 8:4, 19-21).

5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them."

for I do pass--as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (2Co 2:13; 8:1; 9:2, 4), and on his way to Corinth (2Co 12:14; 13:1; compare Ac 20:1, 2). "Pass through" is opposed to "abide" (1Co 16:6). He was not yet in Macedonia (as 1Co 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).

8. at Ephesus--whence Paul writes this Epistle. Compare 1Co 16:19, "Asia," wherein Ephesus was.

until Pentecost--He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Ac 19:21, 22). Combined with 1Co 5:7, 8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.

9. door--(2Co 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Ho 2:15. "Door of faith," Ac 14:27. "An open door," Re 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza].

many adversaries--who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Ac 19:9-23). Where great good is, there evil is sure to start up as its antagonist.

10. Now--rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Co 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. Ac 19:21, 22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [Paley, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in Ac 19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 2Co 1:1 represents him with Paul in Macedonia; and 2Co 12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. Alford argues that if so, Paul's adversaries would have charged him with fickleness in this case also (2Co 1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2Co 7:6, 7).

without fear--Referring perhaps to a nervous timidity in Timothy's character (1Ti 3:15; 5:22, 24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.

11. despise--This charge is not given concerning any other of the many messengers whom Paul sent. 1Ti 4:12 accounts for it (compare Psa 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ].

conduct--set him on his way with every mark of respect, and with whatever he needs (Tit 3:13).

in peace--(Ac 15:33; He 11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (1Co 1:11).

I look for him--He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (2Co 2:12, 13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [Theophylact].

with the brethren--Others besides Erastus accompanied Timothy to Macedonia (compare 1Co 16:12; Ac 19:22).

12. Apollos, I greatly desired ... to come unto you--He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Co 16:19, and 1Co 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1Co 1:12; 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two.

with the brethren--who bear this letter (1Co 16:17). (See 1Co 16:24, subscription added to the Epistle). Conybeare thinks Titus was one of the bearers of this first letter (2Co 8:6, 16-24; 12:18). Alford thinks "the brethren" here may be the same as in 1Co 16:11.

convenient time--Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.

13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Co 16:14). "Let all your things be done with charity" (1Co 8:1; 13:1): not with strifes as at present [Chrysostom]. "In the faith" which was assailed by some (1Co 15:1, 2, 12-17).

15. first-fruits of Achaia--the first Achæan converts (compare Ro 16:5). The image is from the first-fruits offered to the Lord (Le 23:10; compare 1Co 15:20). The members of this family had been baptized by Paul himself (1Co 1:16).

addicted themselves to the ministry of the saints--Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 2Co 8:4).

16. That ye--Translate, "That ye also," namely, in your turn ... in return for their self-devotion [Alford].

helpeth with--them.

laboureth--by himself.

17. Fortunatus ... Achaicus--probably of Stephanas' household.

that ... lacking on your part--So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, 1Co 16:16, 18, as though they would be at Corinth when the Epistle arrived.

18. refreshed my spirit and yours--"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (1Co 1:4-8); my refreshment of spirit redounds to yours, as being my disciples (2Co 7:13; compare Zec 6:8).

acknowledge--render them due acknowledgments by a kind reception of them: 1Th 5:12, "know" them in their true worth and treat them accordingly.

19. Asia--not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital.

much--with especial affection.

Aquila ... Priscilla--(Compare Ac 18:2; Ro 16:3, 4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Ac 18:2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Ro 16:3, 5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (Ro 16:3, 4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Ac 18:24-26). In 1Co 16:20, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. Neander thinks Ro 16:23 refers to "the whole Church" meeting at the house of Gaius (compare Col 4:15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," Ac 7:38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [Vitringa, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer.

in the Lord--They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.

20. holy kiss--the token of the mutual love of Christians, especially at the Lord's Supper (compare Ro 16:16; 1Th 5:26), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].

21. salutation ... with mine own hand--He therefore dictated all the rest of the Epistle.

22. A solemn closing warning added in his own hand as in Ep 6:24; Col 4:18.

the Lord--who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare So 2:7).

Jesus Christ--omitted in the oldest manuscripts.

let him be Anathema--accursed with that curse which the Jews who call Jesus "accursed" (1Co 12:3) are bringing righteously on their own heads [Bengel]. So far from "saluting" him, I bid him be accursed.

Maranatha--Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in Php 4:5, "The Lord is at hand."

23. The grace, &c.--This is the salutation meant in 1Co 16:21; and from which unbelievers (1Co 16:22; compare 2Jo 10:11) are excluded [Bengel].

24. My love, &c.--After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him.

The subscription represents the Epistle as written from Philippi. 1Co 16:8 shows it was written at Ephesus. Bengel conjectures that perhaps, however, it was sent from Philippi (1Co 16:5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.

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 succor 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 labor.

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 ארנקי של צדקה 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.

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 δοκιμασητε, be read ye shall have approved, as Bishop Pearce does, the difficulty will vanish. Some MSS. and several versions join δι' επιστολων, 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.

And if it be meet, etc. - 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.' (2Cor 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? "2nd. 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.' (1Cor 9:14, 1Cor 9:15.) "3rd. 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.' (1Cor 16:3, 1Cor 16:4.) 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. (2Cor 8:18-21.") Horae Paulinae, page 95.

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 Aegean 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.

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 labored at his business to acquire the means of travelling.

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

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.

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

I pass through Macedonia - I purpose going that way.

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

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

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.

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.

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

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.

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.

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

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.

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.

For they have refreshed my spirit and yours - Inasmuch as you share in my comfort. Such therefore acknowledge - With suitable love and respect.

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

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

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.

1 NOw concerning the collection for the Saints , as I have given order to the churches of Galatia, even so do ye .

The business of relieving the poor Members of the Church, is a moral Duty, a Sacrifice with which God is well pleased; our Faith must work by this Love. The Apostle, in several Epistles, was very sollicitous about this: he mentioneth it Rom. 15.26. Gal. 2.10. as well as in this Epistle. Besides, that our Saviour had foretold, That the state of the Church would be such, that they should have the poor always with them. Agabus, Acts 11.28. had prophesied of a Famine, which (some think) raged at this time; and besides, the Persecution at Ierusalem had scattered the Brethren abroad, and being out of their Country and imployments, they could not but be at a loss for a livelihood; and so need the charitable contribution of other Churches under better circumstances, as they were at this time in Greece. The Churches of Galatia and Macedonia had been very liberal this way; and the Apostle, by their Example, quickens the Churches both at Rome and Corinth, Rom 15.26. 2 Cor. 8.4.

As to this he had (as he saith) given order to the Churches of Galatia, which, it is thought, he did in his journey through Galatia, Acts 16.6. and he ordereth the Church at Corinth to follow that Order, which followeth.

Marginal references: Acts 24.17. 2 Cor. 9.1, 2, 12.

2 Upon the first day of the week , let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come .

From hence both divers of the Ancients, and very many late Divines, argue for the change of the Sabbath from the seventh day of the week to the first. It is plain from hence, that the Gospel-Churches were wont to assemble upon that day, (nor do we read in Scripture of any Assembly of Christians for religious Worship on any other day.) On this day the Apostle orders Collections for the poor Saints to be made, accordingly as God had prospered any in their imployments; he directeth that they should every one lay by him something, not doing what he did with any oftentation, but having it ready when it should be called for: this he calls a Treasuring, (so it is in the Greek) treasuring; monies laid by for charitable uses are Treasures, both with respect to those for whom they are laid up, and also for our selves; for he that giveth to the poor, layeth up for himself Treasures in Heaven.

He would have no gatherings when he came, either to avoid the scandal of his being chargeable to them, or that he would have no delay; but when he came, it might be in a readiness to be presently sent away.

Marginal references: Acts 20.7. Rev. 1.10.

3 And when I come, whomsoever you shall approve by your letters, them will I send to bring your liberality to Jerusalem .

The word here translated Liberality, is the same which signifieth Grace; their Charity is called by that Name, either because it flowed from their free Love towards their poor Brethren, (though living at a great distance from them;) or because their sense of the free Love and Grace of God to them, was that which moved them to that charitable act, 2 Cor. 8.9.

Marginal references: 2 Cor. 8.16, 19.; Gr. gist.

4 And if it be meet that I go also, they shall go with me .

To incourage them to the freer and more liberal Contribution, he promiseth them himself to go along with those that carried it, (if it were thought meet.)

5 Now I will come unto you, when I shall pass through Macedonia: For I do pass through Macedonia .

Whether Paul, according to this promise, did go to Corinth, some question; because of what we read, 2 Cor. 1.15, 16. But others think, that he speaketh there of another journey which he intended thither; and that he did go in a fulfilling of this promise, because we read, Acts 19. that he went into Achaia, and spent there a considerable time; during which, it is very probable that he did not omit to visit the Church of Corinth.

Marginal references: Acts 19.21[illegible: 1 letter]

6 And it may be that I will abide, yea, and winter with you, that you may bring me on my journey whithersoever I go .

He did stay in Macedonia three months, Acts 20.3. but it is believed some things hindered him, that he did not winter at Corinth. It was the custom for some Members of the Gospel-Churches, to accompany the Apostles some part of their way when they went from them to any other places, Acts 15.3. & 17.15. & 20.38. in token of their kindness and respect to them.

7 For I will not see you now by the way, but I trust to tarry a while with you, if the Lord permit .

I will not see you in my passage into Macedonia, for then I shall have no time to stay long with you; and I hope to gain a time when I shall stay longer with you; but all this must be understood with submission to Gods Will, who can hinder, and order my journies, and determine my purposes as he pleaseth. Iames teaches us, when we declare our resolutions to go to this or that place, to add, If God will; and our Apostle observeth that Rule, Rom. 1.10.

Marginal references: Acts 18.21. Chap. 4.19. Jam. 4.15.

8 But I will tarry at Ephesus until Pentecost .

He altered this resolution afterward; for, Acts 20.16. be hasted, if it were possible, to get to Ierusalem by Pentecost. Pentecost was a Jewish Feast, and not named here as a Feast then celebrated by Christians, but as a known period of time; for the Jews computing time from their Festivals, Christians who lived amongst them, and had some of them been converted from their Religion, computed also their time from the Jewish Festivals.

9 For a great door and effectual is opened to me , and there are many adversaries .

For God hath opened to me at Ephesus a great opportunity to preach the Gospel, which I have reason to hope will also be effectual for the Conversion of many Souls. What this door of hope was, whether God had let him know there were many Souls in that place prepared for receiving the Gospel; or that some eminent Persons for Authority or Learning, whom many were like to follow, were there already converted; or that he looked upon that famous City as like to be a place where many might be converted, is not told us.

And (saith the Apostle) there are many Adversaries, (as it will appear to those that read Acts 19, & 20.) therefore there was need of the presence of the Apostle himself, whose Authority might better stop their mouths, than the more inferior Pastors could. What would have affrighted others from going or staying there, this great Apostle mentions as an Argument to cause him to make haste to go thither, and to tarry there for some time.

Marginal references: Acts 14.27. 2 Cor. 2.12.

10 Now if Timotheus come, see that he may be with you without fear : for he worketh the work of the Lord, as I also do .

He had told them, Chap. 4.17. That he had sent Timothy unto them, whom he there calleth his beloved Son, and faithful in the Lord. Here he bespeaketh his welcome and security. It is probable he had it in Commission from Paul to visit divers others Churches in his journey to them; and therefore he speaketh of his coming as uncertain, but chargeth them, that if he did come, they would take care of him, that he might not be exposed to danger or trouble from any Party amongst them.

For (saith he) he is a Minister of the Gospel, and ingaged in the same work of the Lord that I am.

Marginal references: Rom. [illegible: 1 letter]6.21. Phil. 2.20, 2[illegible: 1 letter] 1 Thess. 3.2.

11 Let no man therefore despise him : but conduct him forth in peace, that he may come unto me ; for I look for him with the brethren .

Either, because he is a very young man, 1 Tim. 4.12, 13. or upon any other account.

But when he cometh away, shew him the respect you use to shew me, conduct him in his way.

For I have need of his help here, in carrying on the business of the Gospel; and therefore I with the Brethren here expect him; or I expect him with the rest of the Brethren, who are in like manner imployed abroad in carrying about the Gospel.

12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren, but his will was not at all to come at this time: but he will come when he shall have a convenient time .

Apollos (as may be seen Acts 18.27.) was known to them, and had been a Preacher amongst them, and was grateful to many of them; he was an eloquent man, mighty in the Scriptures, instructed in the way of the Lord, and [illegible: 1 letter]ervent in the Spirit, Acts 18.24, 25, 26, 27, 28. he was one of those from whom some of this Church denominated themselves, Chap. 3.4. For these reasons Paul would have perswaded him to go and visit this Church (which some think that he had left, because of those contentions and divisions, which were amongst them) but he had no mind to go at that time; though it is said, that he afterwards did return again to them, when Paul, by his Epistle, had quieted those divisions, and allayed their heats.

13 Watch ye , stand fast in the faith , quit you like men: be strong .

Watching, in its usual acception, signifieth a forbearing of sleep; and that in order to some End. Sin is set out under the notion of Sleep, Eph. 5.14. so that spiritual watching signifies a diligent abstaining from sin, and from whatsoever may be to us a temptation to sin against God, in order to the perfecting of Holiness, and the obtaining life and immortality.

Be steady in the profession of the Truth, and holding close to the Doctrine of Faith.

You are as Souldiers fighting against the World, the Flesh, and the Devil; do not behave your selves like children, whom the least opposition will terrifie and throw down; but like men, with a spiritual courage and fortitude, becoming such who have so good a Captain, and so good a Cause

14 Let all your things be done with charity .

Charity (as hath been before discoursed) is a term comprehensive both of Love to God, and to our Neighbour; the failure of this in their divisions and contentions, and satisfying their own judgments and humors, without regard to the Consciences of others, and having no regard to the profit of others, is that which the Apostle, in this Epistle, had once and again blamed in the Members of this Church; in the conclusion of his Epistle, he therefore again recommends to them the getting and exercising of this habit.

15 I beseech you, brethren, ye know the houshold of Stephanas, that it is the first-fruits of Achaia , and that they have addicted themselves to the ministry of the Saints .

Of this Stephanas we read before Chap. 1.16. his Family was one of those few Families which Paul baptized: he is here called the First-fruits of Achaia, because (as it should seem) he was one of the first of all those who in that Country received the Gospel.

He further saith of him, That he had given up himself to the Ministry of the Saints, either in preaching the Gospel, or (which is more probable) in the proper imployment of a Deacon, in relieving such amongst the Saints (whether of that, or other Churches) that were in want.

Marginal references: [illegible: 1 word]. 16.5.

16 That ye submit your selves unto such, and to every one that helpeth with us, and laboureth .

He adviseth them to reverence him, and all such as were helpers and labourers of that nature, and wrought with the Apostles in the work of the Gospel.

Marginal references: [illegible: 1 word]. 13.19.

18 For they have refreshed my spirit and yours: therefore acknowledge ye them that are such .

It should seem that this Church had sent these three Persons to Paul at this time (as most think) at Ephesus, to acquaint him with the state of their Churches; these men supplied the want of that whole Churches coming, or they made a report to the Apostle of the Corinthians more fully, than they had done in their Letters. He adds, That they had refreshed his Spirit, not with bringing him any money, (for the Apostle hath told us, Chap. 9.15. that he gloried in this, That he had preached the Gospel to them freely, without being any charge to them) but by their visit, and the Conference that he had had with them about the state of that Church. The Apostle addeth, That they had refreshed their Spirits also; intimating, that their joy was his, and that what was a refreshing to him, ought also to be so to them: he therefore recommendeth these men, and such as they were, to be reverenced and respected by this Church.

Marginal references: Thess. 5.12.

19 The churches of Asia salute you : Aquila and Priscilla salute you much in the Lord , with the church that is in their house .

He meaneth the lesser Asi[illegible: 1 letter] ; in which was Ephesus; from whence it is more probable, (according to the Arabick and Syriack Opinion) that this Epistle was written, than from Philippi, (according to the Copy followed by our Translators) And that which further adds to that probability, is, That

the Apostle mentioneth the Salutations of Aquila and Priscilla, as persons that were at that time with him; now that they lived at Ephesus, or at least went thither with Paul, and tarried there, appeareth from Acts 18.19. their saluting the Church of Corinth in the Lord, signifies their wishing them all spiritual blessings in, and from Christ.

But what is meant by the Church in their house, which joyned with Paul in this Salutation, is not so plain: we read the like, Col. 4.15. of the Church in Nymphas his house; and in Philemon's house, v. 2. and the same again of this Aquila and Priscilla, Rom. 16.5. Some think that it signifieth no more, than that their whole Families had received the Christian Faith. Others think, that divers other Christians sojourned with them; others, that the Church was wont to meet in some room in their house: but the last is not probable, either that in those times the Church kept their Meetings in any one stated place, or that Christians then had such spacious houses as could afford a room large enough for the whole Church to meet in.

20 All the Brethren greet you: Greet you one another with an holy kiss .

This proveth no more, than that as it is in use with us, to salute one another with a kiss when we meet; so it was in use in those Times and Countries to do the like, in token of Love and Friendship. It is called the Kiss of Love, 1 Pet. 5.14. The Apostle requireth, that in these Salutations they should have chast and holy thoughts. This seemeth to be all meant by the Holy Kiss, mentioned Rom. 16.16. 2 Cor. 13.12. 1 Thess. 5.26. and here.

21 The salutation of me Paul with my own hand .

These words are judged to signifie to us, that though the former part of the Epistle was written out of Pauls Copy by some others; yet the three last verses were wrote by him with his own hand.

Marginal references: Col. 4.18. 2 Thess. 3.17.

22 If any man love not the Lord Jesus Christ , let him be Anathema, Maran-atha .

Love is an affection of the heart, but discernable by overt acts; the meaning is, If any man, by any notorious acts, declareth that he loveth not the Lord Jesus, whether he be an Hypocrite owning the Name of Christ, but living in a contempt of, and disobedience to his Commandments; or an Apostate, who sheweth his want of love to Christ, by denying him in an hour of danger and persecution; or an open Enemy and Persecutor of Christ and his Gospel.

Let him be accursed, let him be looked upon as a detestable and abominable person. Some tell us, That the Jews having three Excommunications, this word signifieth their highest degree, by which the person was given up to the Judgment and Vengeance of God: But others say, there is no such term to be found among them, and that the term Maran-atha signifies no more than, The Lord is come. Let the Jews and other vain persons say what they will, the Lord is come; and if any love him not, let him be looked on as a detestable person.

23 The grace of our Lord Jesus Christ be with you .

That is, the Lord Jesus favour you, and bless you with all spiritual Blessings; this is the Apostles ordinary Salutation, Rom. 16.24.

Marginal references: Rom. 16.20▪

24 My love be with you all in Christ Jesus. Amen .

As I love you, so I desire to be again beloved of you in Christ sincerely. Or I love you all in Christ, and for Christs sake; or I wish that my Love may abide in, and with you.

Contributions for the Poor. (a. d. 57.)

1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.

In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe,

I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, v. 1. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, 2 Cor. viii. 13. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability.

II. The direction itself, concerning which observe,

1. The manner in which the collection was to be made: Every one was to lay by in store (v. 2), have a treasury, or fund, with himself, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, 1 Tim. vi. 17, 18. The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for themselves. By this means they will be ready to every good work as the opportunity offers; and many who labour with their own hands for a livelihood should so work that they may have to give to him that needeth, Eph. iv. 28. Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford. Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "Every little," as the proverb says, "would make a mickle." Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may.

2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodotai, as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, Prov. x. 4, 22. Our prosperity and success are from God and not from ourselves; and he is to be owned in all and honoured with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from God; the more he gives (circumstances being considered), the more he enables us to give, and the more he expects we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not (2 Cor. viii. 12); but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands; but, where the ability is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it.

3. Here is the time when this is to be done: The first day of the week, kata mian sabbaton (Luke xxiv. 1), the Lord's day, the Christian holiday, when public assemblies were held and public worship was celebrated, and the Christian institutions and mysteries (as the ancients called them) were attended upon; then let every one lay by him. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. This commandment have we from him that he who loveth God love his brother also, 1 John iv. 21. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next.

4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: That there be no gatherings when I come, v. 2. But, when he came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent. (1.) He tells them that they should give letters of credence, and send messengers of their own with their liberality, v. 3. This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them. (2.) He offers to go with their messengers, if they think proper, v. 4. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office.

Paul Promises to Visit Corinth. (a. d. 57.)

5 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. 6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost. 9 For a great door and effectual is opened unto me, and there are many adversaries.

In this passage the apostle notifies and explains his purpose of visiting them, concerning which, observe, 1. His purpose: he intended to pass out of Asia, where he now was (vide v. 8, 19) and to go through Macedonia into Achaia, where Corinth was, and to stay some time with them, and perhaps the winter, v. 5, 6. He had long laboured in this church, and done much good among them, and had his heart set upon doing much more (if God saw fit), and therefore he had it in his thoughts to see them, and stay with them. Note, The heart of a truly Christian minister must be much towards that people among whom he has long laboured, and with remarkable success. No wonder that Paul was willing to see Corinth and stay with them as long as the other duties of his office would permit. Though some among this people despised him, and made a faction against him, doubtless there were many who loved him tenderly, and paid him all the respect due to an apostle and their spiritual father. And is it any wonder that he should be willing to visit them, and stay with them? And as to the rest, who now manifested great disrespect, he might hope to reduce them to a better temper, and thereby rectify what was out of order in the church, by staying among them for some time. It is plain that he hoped for some good effect, because he says he intended to stay, that they might bring him on his journey whithersoever he went (v. 6); not that they might accompany him a little way on the road, but expedite and furnish him for his journey, help and encourage him to it, and provide him for it. He is to be understood of being brought forward in his journey after a godly sort (as it is expressed, 3 John 6), so that nothing might be wanting to him, as he himself speaks, Tit. iii. 13. His stay among them, he hoped, would cure their factious humour, and reconcile them to himself and their duty. Note, It was a just reason for an apostle to make his abode in a place that he had a prospect of doing good. 2. His excuse for not seeing them now, because it would be only by the way (v. 7), en parodo—in transitu—en passant: it would only be a transient visit. He would not see them because he could not stay with them. Such a visit would give neither him nor them any satisfaction or advantage; it would rather raise the appetite than regale it, rather heighten their desires of being together than satisfy them. He loved them so much that he longed for an opportunity to stay with them, take up his abode among them for some length of time. This would be more pleasing to himself, and more serviceable to them, than a cursory visit in his way; and therefore he would not see them now, but another time, when he could tarry longer. 3. We have the limitation of this purpose: I trust to tarry awhile with you, if the Lord permit, v. 7. Though the apostles wrote under inspiration, they did not know thereby how God would dispose of them. Paul had a purpose of coming to Corinth, and staying there, and hoped to do good thereby. This was not a purpose proceeding from any extraordinary motion or impulse of the Spirit of God; it was not the effect of inspiration; for had it been such he could not have spoken of it in this manner. A purpose formed thus in him must have been the purpose of God, signified to him by his Spirit; and could he say he would come to Corinth upon this view only, if God permit, that is, that he would execute God's own purpose concerning himself, with God's permission? It is to be understood then of a common purpose, formed in his own spirit. And concerning all our purposes it is fit we should say, "We will execute them if the Lord permit." Note, All our purposes must be made with submission to the divine providence. We should say, If the Lord will, we shall live, and do this and that, James iv. 15. It is not in us to effect our own designs, without the divine leave. It is by God's power and permission, and under his direction, that we must do every thing. Heathens have concurred in acknowledging this concern of Providence in all our actions and concerns; surely we should readily own it, and frequently and seriously attend to it. 4. We have his purpose expressed of staying at Ephesus for the present. He says he would stay there till pentecost, v. 8. It is very probable that at the time of writing this epistle he was in Ephesus, from this passage, compared with v. 19, where he says, The churches of Asia salute you. A proper salutation from Ephesus, but hardly so proper had he been at Philippi, as the subscription to this epistle in our common copies has it. "The churches of Macedonia salute you" had been much more properly inserted in the close of a letter from Philippi, than the other. But, 5. We have the reason given for his staying at Ephesus for the present: Because a great door, and effectual, was opened to him, and there were many adversaries, v. 9. A great door and effectual was opened to him; many were prepared to receive the gospel at Ephesus, and God gave him great success among them; he had brought over many to Christ, and he had great hope of bringing over many more. For this reason he determined to stay awhile at Ephesus. Note, Success, and a fair prospect of more, was a just reason to determine an apostle to stay and labour in a particular place. And there were many adversaries, because a great door, and an effectual, was opened. Note, Great success in the work of the gospel commonly creates many enemies. The devil opposes those most, and makes them most trouble, who most heartily and successfully set themselves to destroy his kingdom. There were many adversaries; and therefore the apostle determined to stay. Some think he alludes in this passage to the custom of the Roman Circus, and the doors of it, at which the charioteers were to enter, as their antagonists did at the opposite doors. True courage is whetted by opposition; and it is no wonder that the Christian courage of the apostle should be animated by the zeal of his adversaries. They were bent to ruin him, and prevent the effect of his ministry at Ephesus; and should he at this time desert his station, and disgrace his character and doctrine? No, the opposition of adversaries only animated his zeal. He was in nothing daunted by his adversaries; but the more they raged and opposed the more he exerted himself. Should such a man as he flee? Note, Adversaries and opposition do not break the spirits of faithful and successful ministers, but only enkindle their zeal, and inspire them with fresh courage. Indeed, to labour in vain is heartless and discouraging. This damps the spirits, and breaks the heart. But success will give life and vigour to a minister, though enemies rage, and blaspheme, and persecute. It is not the opposition of enemies, but the hardness and obstinacy of his hearers, and the backslidings and revolt of professors, that damp a faithful minister, and break his heart.

The Apostle Recommends Timothy; General Directions. (a. d. 57.)

10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

In this passage,

I. He recommends Timothy to them, in several particulars. As, 1. He bids them take care that he should be among them without feat, v. 10. Timothy was sent by the apostle to correct the abuses which had crept in among them; and not only to direct, but to blame, and censure, and reprove, those who were culpable. They were all in factions, and no doubt the mutual strife and hatred ran very high among them. There were some very rich, as it is probable; and many very proud, upon account both of their outward wealth and spiritual gifts. Proud spirits cannot easily bear reproof. It was reasonable therefore to think young Timothy might be roughly used; hence the apostle warns them against using him ill. Not but that he was prepared for the worst; but, whatever his firmness and prudence might be, it was their duty to behave themselves well towards him, and not discourage and dishearten him in his Lord's work. They should not fly out into resentment at his reproof. Note, Christians should bear faithful reproofs from their ministers, and not terrify and discourage them from doing their duty. 2. He warns them against despising him, v. 11. He was but a young man, and alone, as Ecumenius observes. He had no one to back him, and his own youthful face and years commanded but little reverence; and therefore the great pretenders to wisdom among them might be apt to entertain contemptuous thoughts of him. "Now," says the apostle, "guard against this." Not that he distrusted Timothy; he knew that Timothy would do nothing to bring contempt on his character, nothing to make his youth despicable. But pride was a reigning sin among the Corinthians, and such a caution was but too necessary. Note, Christians should be very careful not to pour contempt on any, but especially on ministers, the faithful ministers of Christ. These, whether young or old, are to be had in high esteem for their works sake. 3. He tells them they should give him all due encouragement, use him well while he was with them; and, as an evidence of this, they should send him away in friendship, and well prepared for his journey back again to Paul. This, as I have before observed, is the meaning of bringing him on his journey in peace, v. 11. Note, Faithful ministers are not only to be well received by a people among whom they may for a season minister, but are to be sent away with due respect.

II. He assigns the reasons why they should behave thus towards Timothy. 1. Because he was employed in the same work as Paul, and acted in it by the same authority, v. 10. He did not come on Paul's errand among them, nor to do his work, but the work of the Lord. Though he was not an apostle, he was assistant to one, and was sent upon this very business by a divine commission. And therefore to vex his spirit would be to grieve the Holy Spirit; to despise him would be to despise him that sent him, not Paul, but Paul's Lord and theirs. Note, Those who work the work of the Lord should be neither terrified nor despised, but treated with all tenderness and respect. Such are all the faithful ministers of the word, though not all in the same rank and degree. Pastors and teachers, as well as apostles and evangelists, while they are doing their duty, are to be treated with honour and respect. 2. Another reason is implied; as they were to esteem him for his work's sake, so also for Paul's sake, who had sent him to Corinth; not of his own errand indeed, but to work the work of the Lord: Conduct him forth in peace, that he may come to me, for I look for him with the brethren (v. 11); or I with the brethren look for him (the original will bear either), ekdechomai gar auton meta ton adelphon—"I am expecting his return, and his report concerning you; and shall judge by your conduct towards him what your regard and respect for me will be. Look to it that you send him back with no evil report." Paul might expect from the Corinthians, that a messenger from him, upon such an errand, should be regarded, and well treated. His services and success among them, his authority with them as an apostle, would challenge this at their hands. They would hardly dare to send back Timothy with a report that would grieve or provoke the apostle. "I and the brethren expect his return, wait for the report he is to make; and therefore do not use him ill, but respect him, regard his message, and let him return in peace."

III. He informs them of Apollos's purpose to see them. 1. He himself had greatly desired him to come to them, v. 12. Though one party among them had declared for Apollos against Paul (if that passage is to be understood literally, vide ch. iv. 6), yet Paul did not hinder Apollos from going to Corinth in his own absence, nay, he pressed him to go thither. He had no suspicions of Apollos, as if he would lessen Paul's interest and respect among them, to the advancement of his own. Note, Faithful ministers are not apt to entertain jealousies of each other, nor suspect of such selfish designs. True charity and brotherly love think no evil. And where should these reign, if not in the breasts of the ministers of Christ? 2. Apollos could not be prevailed on for the present to come, but would at a more convenient season. Perhaps their feuds and factions might render the present season improper. He would not go to be set at the head of a party and countenance the dividing and contentious humour. When this had subsided, through Paul's epistle to them and Timothy's ministry among them, he might conclude a visit would be more proper. Apostles did not vie with each other, but consulted each other's comfort and usefulness. Paul intimates his great regard to the church of Corinth, when they had used him ill, by entreating Apollos to go to them; and Apollos shows his respect to Paul, and his concern to keep up his character and authority, by declining the journey till the Corinthians were in better temper. Note, It is very becoming the ministers of the gospel to have and manifest a concern for each other's reputation and usefulness.

Particular Directions. (a. d. 57.)

13 Watch ye, stand fast in the faith, quit you like men, be strong. 14 Let all your things be done with charity. 15 I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. 17 I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18 For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

In this passage the apostle gives,

I. Some general advices; as, 1. That they should watch (v. 13), be wakeful and upon their guard. A Christian is always in danger, and therefore should ever be on the watch; but the danger is greater at some times and under some circumstances. The Corinthians were in manifest danger upon many accounts: their feuds ran high, the irregularities among them were very great, there were deceivers got among them, who endeavoured to corrupt their faith in the most important articles, those without which the practice of virtue and piety could never subsist. And surely in such dangerous circumstances it was their concern to watch. Note, If a Christian would be secure, he must be on his guard; and the more his danger the greater vigilance is needful for his security. 2. He advises them to stand fast in the faith, to keep their ground, adhere to the revelation of God, and not give it up for the wisdom of the world, nor suffer it to be corrupted by it—stand for the faith of the gospel, and maintain it even to death; and stand in it, so as to abide in the profession of it, and feel and yield to its influence. Note, A Christian should be fixed in the faith of the gospel, and never desert nor renounce it. It is by this faith alone that he will be able to keep his ground in an hour of temptation; it is by faith that we stand (2 Cor. i. 24); it is by this that we must overcome the world (1 John v. 4), both when it fawns and when it frowns, when it tempts and when it terrifies. We must stand therefore in the faith of the gospel, if we would maintain our integrity. 3. He advises them to act like men, and be strong: "Act the manly, firm, and resolved part: behave strenuously, in opposition to the bad men who would divide and corrupt you, those who would split you into factions or seduce you from the faith: be not terrified nor inveigled by them; but show yourselves men in Christ, by your steadiness, by your sound judgment and firm resolution." Note, Christians should be manly and firm in all their contests with their enemies, in defending their faith, and maintaining their integrity. They should, in an especial manner, be so in those points of faith that lie at the foundation of sound and practical religion, such as were attacked among the Corinthians: these must be maintained with solid judgment and strong resolution. 4. He advises them to do every thing in charity, v. 14. Our zeal and constancy must be consistent with charity. When the apostle would have us play the man for our faith or religion, he puts in a caution against playing the devil for it. We may defend our faith, but we must, at the same time, maintain our innocence, and not devour and destroy, and think with ourselves that the wrath of man will work the righteousness of God, James i. 24. Note, Christians should be careful that charity not only reign in their hearts, but shine out in their lives, nay, in their most manly defences of the faith of the gospel. There is a great difference between constancy and cruelty, between Christian firmness and feverish wrath and transport. Christianity never appears to so much advantage as when the charity of Christians is most conspicuous when they can bear with their mistaken brethren, and oppose the open enemies of their holy faith in love, when every thing is done in charity, when they behave towards one another, and towards all men, with a spirit of meekness and good will.

II. Some particular directions how they should behave towards some that had been eminently serviceable to the cause of Christ among them.

1. He gives us their character (1.) The household of Stephanas is mentioned by him, and their character is, that they were the first-fruits of Achaia, the first converts to Christianity in that region of Greece in which Corinth was. Note, It is an honourable character to any man to be early a Christian, betimes in Christ. But they had moreover addicted themselves to the ministry of the saints, to serve the saints. They have disposed and devoted themselves—etaxan heautous, to serve the saints, to do service to the saints. It is not meant of the ministry of the word properly, but of serving them in other respects, supplying their wants, helping and assisting them upon all occasions, both in their temporal and spiritual concerns. The family of Stephanas seems to have been a family of rank and importance in those parts, and yet they willingly offered themselves to this service. Note, It is an honour to persons of the highest rank to devote themselves to the service of the saints. I do not mean to change ranks, and become proper servants to the inferiors, but freely and voluntarily to help them, and do good to them in all their concerns. (2.) He mentions Stephanas, and Fortunatus, and Achaicus, as coming to him from the church of Corinth. The account he gives of them is that they supplied the deficiencies of the church towards him, and by so doing refreshed his spirit and theirs, v. 17, 18. They gave him a more perfect account of the state of the church by word of mouth than he could acquire by their letter, and by that means much quieted his mind, and upon their return from him would quiet the minds of the Corinthians. Report had made their cause much worse than it was in fact, and their letters had not explained it sufficiently to give the apostle satisfaction; but he had been made more easy by converse with them. It was a very good office they did, by truly stating facts, and removing the ill opinion Paul had received by common fame. They came to him with a truly Christian intention, to set the apostle right, and give him as favourable sentiments of the church as they could, as peace-makers. Note, It is a great refreshment to the spirit of a faithful minister to hear better of a people by wise and good men of their own body than by common report, to find himself misinformed concerning them, that matters are not so bad as they had been represented. It is a grief to him to hear ill of those he loves; it gladdens his heart to hear the report thereof is false. And the greater value he has for those who give him this information, and the more he can depend upon their veracity, the greater is his joy.

2. Upon this account of the men, he directs how they should behave towards them; and, (1.) He would have them acknowledged (v. 11), that is, owned and respected. They deserve it for their good offices. Those who serve the saints, those who consult the honour and good esteem of the churches, and are concerned to wipe off reproaches from them, and take off from the ill opinion fame had propagated, are to be valued, and esteemed, and loved. Those who discover so good a spirit cannot easily be over-valued. (2.) He advises that they should submit themselves to such, and to all who helped with the apostles, and laboured, v. 16. This is not to be understood of subjection to proper superiors, but of a voluntary acknowledgment of their worth. They were persons to whom they owed peculiar respect, and whom they should have in veneration. Note, It is a venerable character which those bear who serve the saints and labour hard to help the success of the gospel, who countenance and encourage the faithful ministers of Christ, and endeavour to promote their usefulness. Such should be had in honourable esteem.

Commendations and Salutations. (a. d. 57.)

19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 20 All the brethren greet you. Greet ye one another with an holy kiss. 21 The salutation of me Paul with mine own hand. 22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 23 The grace of our Lord Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Amen. <<The first epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus.>>

The apostle closes his epistle,

I. With salutations to the church of Corinth, first from those of Asia, from Priscilla and Aquila (who seem to have been at this time inhabitants of Ephesus, vid. Acts xviii. 26), with the church in their house (v. 19), and from all the brethren (v. 20) at Ephesus, where, it is highly probable at least, he then was. All these saluted the church at Corinth, by Paul. Note, Christianity does by no means destroy civility and good manners. Paul could find room in an epistle treating of very important matters to send the salutations of friends. Religion should promote a courteous and obliging temper towards all. Those misrepresent and reproach it who would take any encouragement from it to be sour and morose. Some of these salute them much in the Lord. Note, Christian salutations are not empty compliments; they carry in them real expressions of good-will, and are attended with hearty recommendations to the divine grace and blessing. Those who salute in the Lord wish their brethren all good from the Lord, and breathe out their good wishes in fervent prayers. We read also of a church in a private family, v. 19. It is very probable that the family itself is called the church in their house. Note, Every Christian family should in some respects be a Christian church. In some cases (as, for instance, were they cast away on a foreign shore, where there are no other Christians), they should be a church themselves, if large enough, and live in the use of all ordinances; but in common cases they should live under the direction of Christian rules, and daily offer up Christian worship. Wherever two or three are gathered together, and Christ is among them, there is a church. To these salutations he subjoins, 1. An advice, that they should greet one another with a holy kiss (v. 20), or with sincere good-will, a tacit reproof of their feuds and factions. When the churches of Asia, and the Christian brethren so remote, did so heartily salute them in the Lord, and own and love them as brethren, and expressed so much good-will to them, it would be a shame for them not to own and love one another as brethren. Note, The love of the brethren should be a powerful incentive to mutual love. When the other churches of Christ love us all, we are very culpable if we do not love one another. 2. He subjoins his own salutation: The salutation of me Paul with my own hand, v. 21. His amanuensis, it is reasonable to think, wrote the rest of his epistle from his mouth, but at the close it was fit that himself should sign it, that they might know it to be genuine; and therefore it is added (2 Thess. iii. 17), Which is my token in every epistle, the mark of its being genuine; so he wrote in every epistle which he did not wholly pen, as he did that to the Galatians, Gal. vi. 11. Note, Those churches to whom apostolical letters were sent were duly certified of their being authentic and divine. Nor would Paul be behind the rest of the brethren in respect to the Corinthians; and therefore, after he has given their salutations, he adds his own.

II. With a very solemn warning to them: If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha, v. 22. We sometimes need words of threatening, that we may fear. Blessed is he, says the wise man, who feareth always. Holy fear is a very good friend both to holy faith and holy living. An how much reason have all Christians to fear falling under this doom! If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha. Here observe, 1. The person described, who is liable to this doom: He that loveth not the Lord Jesus Christ. A meiosis, as some think; he who blasphemes Christ disowns his doctrine, slights and contemns his institutions, or, through pride of human knowledge and learning, despises his revelations. It stands here as a warning to the Corinthians and a rebuke of their criminal behaviour. It is an admonition to them not to be led away from the simplicity of the gospel, or those principles of it which were the great motives to purity of life, by pretenders to science, by the wisdom of the world, which would call their religion folly, and its most important doctrines absurd and ridiculous. Those men had a spite at Christ; and, if the Corinthians give ear to their seducing speeches, they were in danger of apostatizing from him. Against this he gives them here a very solemn caution. "Do not give into such conduct, if you would escape the severest vengeance." Note, Professed Christians will, by contempt of Christ, and revolt from him, bring upon themselves the most dreadful destruction. Some understand the words as they lie, in their plain and obvious meaning, for such as are without holy and sincere affection for the Lord Jesus Christ. Many who have his name much in their mouths have no true love to him in their hearts, will not have him to rule over them (Luke xix. 27), no, not though they have very towering hopes of being saved by him. And none love him in truth who do not love his laws and keep his commandments. Note, There are many Christians in name who do not love Christ Jesus the Lord in sincerity. But can any thing be more criminal or provoking? What, not love the most glorious lover in the world! Him who loved us, and gave himself for us, who shed his blood for us, to testify his love to us, and that after heinous wrong and provocation! What had we a power of loving for, if we are unmoved with such love as this, and without affection to such a Saviour? But, 2. We have here the doom of the person described: "Let him be Anathema, Maran-atha, lie under the heaviest and most dreadful curse. Let him be separated from the people of God, from the favour of God, and delivered up to his final, irrevocable, and inexorable vengeance" Maran-atha is a Syriac phrase, and signifies The Lord cometh. That very Lord whom they do not love, to whom they are inwardly and really disaffected whatever outward profession they make, is coming to execute judgment. And to be exposed to his wrath, to be divided to his left hand, to be condemned by him, how dreadful! If he will destroy, who can save? Those who fall under his condemning sentence must perish, and that for ever. Note, Those who love not the Lord Jesus Christ must perish without remedy. The wrath of God abides on every one who believes not on the Son, John iii. 36. And true faith in Christ will evermore be productive of sincere love to him. Those who love him not cannot be believers in him.

III. With his good wishes for them and expressions of good-will to them. 1. With his good wishes: The grace of our Lord Jesus Christ be with you, v. 23. As much as if he had said, "Though I warn you against falling under his displeasure, I heartily wish you an interest in his dearest love and his eternal favour." The grace of our Lord Jesus Christ comprehends in it all that is good, for time or eternity. To wish our friends may have this grace with them is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing more, and we should wish them nothing less. We should heartily pray that they may value, and seek, and obtain, and secure, the grace and good-will of their Lord and Judge. Note, The most solemn warnings are the result of the tenderest affection and the greatest good-will. We may tell our brethren and friends with great plainness and pathos that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. Nay, we may give them this warning that they may prize and lay hold of this grace. Note also, How much true Christianity enlarges our hearts; it makes us wish those whom we love the blessings of both worlds; for this is implied in wishing the grace of Christ to be with them. And therefore it is no wonder that the apostle should close all, 2. With the declaration of his love to them in Christ Jesus: My love be with you all, in Christ Jesus, Amen, v. 24. He had dealt very plainly with them in this epistle, and told them of their faults with just severity; but, to show that he was not transported with passion, he parts with them in love, makes solemn profession of his love to them, nay, to them all in Christ Jesus, that is, for Christ's sake. He tells them that his heart was with them, that he truly loved them; but lest this, after all, should be deemed flattery and insinuation, he adds that his affection was the result of his religion, and would be guided by the rules of it. His heart would be with them, and he would bear them dear affection as long as their hearts were with Christ, and they bore true affection to his cause and interest. Note, We should be cordial lovers of all who are in Christ, and who love him in sincerity. Not but we should love all men, and wish them well, and do them what good is in our power; but those must have our dearest affection who are dear to Christ, and lovers of him. May our love be with all those who are in Christ Jesus! Amen.

CHAP. XVI. Verſe 1. Collection for the Saints]

THe poor believers at Jeruſalem, Rom. 15.26. who had ſuffered hard things of their own Countrey-men, 1 Theſſ. 2.14. and taken joyfully the ſpoiling of their goods, Heb. 10.34.Gal. 2.10. Non [non-Latin text not transcribed], ſed [non-Latin text not transcribed] & [non-Latin text not transcribed]. and were therefore relieved by the Churches of the Gentiles at Pauls motion. The word here uſed for Saints, ſignifieth ſuch as are taken off from the earth. The Saints, though their commoration be upon earth, their converſation's in heaven.

Verſe 2. Ʋpon the first day] The Chriſtian Sabbath, the Lords-day, as the Greek Scholiaſt well renders it: which to ſanctifie was in the Primitive times a badge of Chriſtianity. When the queſtion was propounded, Servaſti dominicum? Haſt thou kept the Lords-day? The anſwer was returned, Chriſtianus ſum; intermittere non poſſum, I am a Chriſtian, I can do no leſſe then keep the Lords-day.D King on Jonas, Lect. 7. But the world is now grown perfectly profane (ſaith one) and can play on the Lords-day without book. The Sabbath of the Lord, the ſanctified day of his reſt is ſhameleſly troubled and diſquieted.

Lay by him in ſtore] Gr. As a treaſure, 1 Tim. 6.18. Manus pauperum gazophylacium Chriſti. The poor mans box is Chriſts treaſury.

As God hath prospered him] Gr. [non-Latin text not transcribed]. Given him a good arrivall at the end of his voiage, and enabled him: for we may not ſtretch beyond the ſtaple, and ſo ſpoil all.

Verſe 3. Your liberality] Gr. Your grace: That which having received of Gods free grace, you do as freely part with to his poor people.

Verſe 4. That I goe alſo] And goe he did, Rom. 15.25. Act. 24 17. The very Angels hold not themſelves too good to ſerve the Saints.

Verſe 5. When I ſhall come, &c.] He was not then yet come into Macedonia, neither was this Epiſtle written at Philippi (as the ſubſcription ſaith) a chiefe City of Macedonia.

Verſe 6.2 Cor. 1[illegible: 1 letter].15. Yea, and winter with you] They had ill deſerved ſuch a favour of him: for the more he loved them, the leſſe he was beloved of them: But he ſought not theirs, but them. Diſcourteſies muſt not diſcourage us from Gods work. Calvin, though but c[illegible: 1 letter]u[illegible: 1 letter]lly, uſed at his firſt coming to Geneva, brake thorow all.

Verſe 7. If the Lord permit] The Lord ordereth a good mans goings, Pſal. 37. See Act. 16. with Jam. 4.13. It was rather raſhneſſe then valour in our Richard 1. who being told (as he ſat at Supper) that the French King had beſieged his town of Vernoil in Normandy, proteſted that he would not turn his back, untill he had confronted the French. And thereupon he cauſed the wall of his palace that was before him to be broken down toward the South, and poſted to the Sea-coaſt immediately into Normandy.

Verſe 8. But I will tarry at Epheſus] From thence then he wrote this Epiſtle, and not at Philippi, as the ſubſcription hath it. See verſ. 5.

Verſe 9. [non-Latin text not transcribed]. And effectuall] Or, Buſie, that requires great pains-taking. The Miniſtery is not an idle mans occupation, as ſome fools think it.

And many adverſaries] Truth never wants an oppoſite. In the beginning of the late Reformation, Eckius, Roffenſis, Cajetun, More, Faber, Cochlaus, Cutharinus, Pighius, all theſe wrote againſt Luther, Summo conatu, acerrimo deſiderio, non vulgari doctrina, as one ſaith, with utmoſt deſire and endeavour.

Verſe 10. For he worketh, &c.] So doth every faithfull Miniſter, though of meaner parts. The Vine is the weakeſt of trees, but full of fruit. A little hand may thred a needle. A little boat may do beſt in a low river. Philadelphia had but a little ſtrength, Revel. 3.8. and yet it ſerved turn, and did the deed.

Verſe 11. [non-Latin text not transcribed]. Niceph. Let no man deſpiſe him] For his youth: for he hath lived much in a little time (as it is ſaid of our Edw. 6.) and is an old young man, as was Macarius the Egyptian.

Verſe 12. I greatly deſired him] Paul did not compell or command him, as the Pope takes upon him to do, even to Princes and Potentates. Oh that all Kings would anſwer him in this caſe, as Philip the Fair of France did Pope Boniface, claiming a power there to beſtow Prebends and Benefices. Sciat tua maxima fatuitas. &c.Alſted. Chronol.

Verſe 13. Watch ye, &c.] Solomons wiſdome, Lots integrity, and Noahs ſobriety felt the ſmart of the ſerpents ſting. The firſt was ſeduced, the ſecond ſtumbled, the third fell, whiles the eye of watchfulnes was fallen aſleep.

Verſe 14. Let all your things, &c.] Love is the Saints livery, Joh. 13.35, Heathens acknowledged that no people in the world did love one another, ſo as Chriſtians did. In the Primitive times, Animo anima que ; inter ſe miſcebantur, as Tertullian ſpeaketh. But now, alas, it is far otherwiſe; Love began to grow cold among theſe Corinthians. Hence this ſweet and ſavoury counſel.

Verſe 15. To the miniſtery of the Saints] To ſerve them in collecting and diſtributing alms to the neceſſitous.

Verſe 16. That ye ſubmit] Giving them due honour, doing them all good offices.

Verſe 17. They have ſupplied] viz. Your abſence: for in them I take a ſhort view of you all.

Verſe 18. They have refreſhed] Ipſe aspectus viri boni delectat. It's ſome comfort to ſee a good mans face.Sen.

Verſe 19. Aquila and Priſcilla] Pauls faſt friends and conſtant companions; worth their weight in gold.

Verſe 20. With an holy kiſſe] Not hollow, as Joab and Judas; nor carnall as that harlot, Prov. 7.13. See Rom. 16.16.

Verſe 21. With mine own hand] Well known to the Corinthians, to prevent impoſture.

Verſe 22. If any man love not] That is, deſperately hate. A ſin ſo execrable, that the Apoſtle would not once name it. So the Jews would not name leven of the Paſſeover, nor a ſow at any time, but called it dabar achar, E[illegible: 2 letters]as Th[illegible: 1 letter]bit. another thing.

Anathema Maranatha] Accurſt upon accurſt, put over to God to puniſh.

Verſe 23. My love, &c.] Though I have ſharply rebuked you, &c. Tit. 1.13.

Now concerning the collection for the saints.The use of the article here shows that he had mentioned it to them before, and that it was a subject which they would readily understand. It was not new to them, but it was needful only to give some instructions in regard to the manner in which it should be done, and not in regard to the occasion for the collection, or the duty of making it, Accordingly, all his instructions relate simply to the manner in which the collection should be made. The word rendered collection (λογιας) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from λεγω, to collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word saints (αγιους) here refers, doubtless, to Christians; to the persecuted Christians in Judea. There were many there; and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and occasion of this collection, Rom 15:25, Rom 15:26.

As I have given order. διεταξα. As I have directed, enjoined, commanded, arranged. It does not mean that he had assumed the authority to tax them, or that he had commanded them to make a collection, but that he had left directions as to the best manner and time in which it should be done. The collection was voluntary and cheerful in all the churches, Rom 15:26,27, 2Cor 9:2; and Paul did not assume authority to impose it on them as a tax. Nor was it necessary. Self-denial and liberality were among the distinguishing virtues of the early Christians; and to be a Christian then implied that a man would freely impart of his property to aid the poor and the needy. The order related solely to the manner of making the collection; and as Paul had suggested one mode to the churches in Galatia, he recommended the same now to the Corinthians.

To the churches of Galatia. Galatia was a province in Asia Minor. On its situation, Acts 16:6. There were evidently several churches planted in that region. See Gal 1:2. At what time he gave this order to the churches is not mentioned; though it was doubltless on occasion of a visit to the churches there. See Acts 16:6.

(a) "as I have given order" Gal 2:10 (*) "order" "appointed"

Upon the first day of the week. Greek, "On one of the Sabbaths." The Jews, however, used the word Sabbath to denote the week; the period of seven days, Mt 28:1, Mk 16:9, Lk 18:12, 24:1 Jn 20:1,19. Comp. Lev 23:15, De 16:9. It is universally agreed that this here denotes the first day of the week, or the Lord's-day.

Let every one of you. Let the collection be universal. Let each one esteem it his duty and his privilege to give to this object. It was not to be confined to the rich on]y, but was the common duty of all. The poor, as well as the rich, were expected to contribute according to their ability.

Lay by him in store. παρεαυτωτιθετωθησαυριζων. Let him lay up at home, treasuring up as he has been prospered. The Greek phrase, "by himself," means, probably, the same as at home. Let him set it apart; let him designate a certain portion; let him do this by himself, when he is at home, when he can calmly look at the evidence of his prosperity. Let him do it, not under the influence of pathetic appeals, or for the sake of display when he is with others; but let him do it as a matter of principle, and when he is by himself. The phrase in Greek, "treasuring up," may mean that each one was to put the part which he had designated into the common treasury. This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up, having designated in their own mind the sum which they could give, and have it in readiness when he should come. This was evidently to be done not on one Sabbath only, but was to be done on each Lord's-day until he should come.

As God hath prospered him. The word "God" is not in the original, but it is evidently understood, and necessary to the sense. The word rendered "hath prospered" (ευοδωται) means, properly, to set forward on one's way; to prosper one's journey; and then to prosper, or be prospered. This is the rule which Paul lays down here to guide the Christians at Corinth in giving alms--a rule that is as applicable now, and as valuable now, as it was then.

That there be no gatherings when I come. No collections, (λογιαι,) 1Cor 16:1. The apostle means that there should be no trouble in collecting the small sums; that it should all be prepared; that each one might have laid by what he could give; and that all might be ready to be handed over to him, or to whomsoever they might choose to send with it to Jerusalem, 1Cor 16:3.

In view of this important verse, we may remark,

(1.) that there is here clear proof that the first day of the week was observed by the church at Corinth as holy time. If it was not, there can have been no propriety in selecting that day in preference to any other in which to make the collection. It was the day which was set apart to the duties of religion, and therefore an appropriate, day for the exercise of charity and the bestowment of alms. There can have been no reason why this day should have been designated except that it was a day set apart to religion, and therefore deemed a proper day for the exercise of benevolence towards others.

(2.) This order extended also to the churches in Galatia, proving also that the first day of the week was observed by them, and was regarded as a day proper for the exercise of charity towards the poor and the afflicted. And if the first day of the week was observed, by apostolic authority, in those churches, it is morally certain that it was observed by others. This consideration, therefore, demonstrates that it was the custom to observe this day, and that it was observed by the authority of the early founders of Christianity.

(3.) Paul intended that they should be systematic in their giving, and that they should give from principle, and not merely under the impulse of feeling.

(4.) Paul designed that the habit of doing good with their money should be constant. He, therefore, directed that it should be on the return of each Lord's-day, and that the subject should be constantly before their minds.

(5.) It was evident that Paul in this way would obtain more for his object than he would if he waited that they should give all at once. He therefore directed them honestly to lay by each week what they could then give, and to regard it as a sacred treasure. How much would the amount of charities in the Christian churches be swelled if this were the practice now, and if all Christians would lay by in store each week what they could then devote to sacred purposes.

(6.) The true rule of giving is, "as the Lord has prospered us." If he has prospered us, we owe it to him as a debt of gratitude. And according to our prosperity and success, we should honestly devote our property to God.

(7.) It is right and proper to lay by of our wealth for the purposes of benevolence on the Sabbath-day. It is right to do good then, (Mt 12:12;) and one of the appropriate exercises of religion is to look at the evidence of our prosperity with a view to know what we may be permitted to give to advance the kingdom of the Lord Jesus.

(8.) If every Christian would honestly do this every week, it would do much to keep down the spirit of worldliness that now prevails everywhere in the Christian church; and if every Christian would conscientiously follow the direction of Paul here, there would be no want of funds for any well-directed plan for the conversion of the world.

(a) "first day" Acts 20:7, Rev 1:10 (*) "gatherings" "collections"

Whomsoever ye shall approve by your letters. There has been great variety of opinion in regard to the proper construction of this verse. Macknight supposes that the "letters" here referred to were not letters either to or from the apostle, but letters signed and sent by the church at Corinth, designating their appointment and their authority. With this interpretation Doddridge coincides; and this is required by the usual pointing of the Greek text, where the comma is inserted after the word letters, as in our translation. But a different interpretation has been proposed by inserting the comma after the word "approve," so that it shall read, "Whom you approve, or designate, them I will send with letters to convey your charity to Jerusalem." This is followed by Griesbach, Locke, Rosenmuller, Bloomfield, Beza, Eammond, Grotius, Whitby, etc. Certainly this accords better with the design of the passage. For it is evident (1Cor 16:4) that, though Paul was willing to go, yet he was not expecting to go. If he did not go, what was more natural than that he should offer to give them letters of commendation to his brethren in Judea? Mill has doubted whether this construction is in accordance with Greek usage; but the names above cited are sufficient authority on that subject. The proper construction therefore is, that Paul would give them letters to his friends in Jerusalem, and certify their appointment to dispense the charity, and commend the persons sent to the favour and hospitality of the church there.

Your liberality. Margin, Gift. Your donation; your alms. The Greek word χαριν usually signifies grace, or favour, here it means an act of grace or favour; kindness; a favour conferred; benefaction. Comp. 2Cor 8:4,6,7,19.

(b) "ye shall approve" 2Cor 8:19 (1) "liberality" "gift"

And if it be meet, etc. If it be judged desirable and best. If my presence can further the object; or will satisfy you better; or will be deemed necessary to guide and aid those who may be sent, I will be willing to go also. For some appropriate and valuable remarks in regard to the apostle Paul's management of pecuniary matters, so as not to excite suspicion, and to preserve a blameless reputation, see Paley's Horae Paulinae, chap. iv., No. 1, 3, Note.

(+) "meet" "proper"

Now I will come unto you. I purpose to come unto you. He had expected to see them on his way to Macedonia, but, on some account, had been induced to abandon that design. 2Cor 1:16; 2Cor 1:17.

When I shall pass through Macedonia. When I shall have passed through Macedonia. He proposed to go to Macedonia first, and, having passed through that country, visiting the churches, to go to Corinth. For the situation of Macedonia, Acts 16:9.

For I do pass through Macedonia. I design to do it. It is my present intention. Though he had abandoned, from some cause, the design of passing through Corinth on his way to Macedonia, yet he had not given up the design itself. It was still his intention to go there.

(c) "when I shall" 2Cor 1:15,16 (++) "do pass" "I intend to"

That ye may bring me on my journey. That you may accompany me, or aid me, and furnish me the means of going on my journey. It was customary for the apostles to be attended by some members of the churches and friends in their travels. Acts 10:23.

On my journey, etc. Probably to Judea. This was evidently his intention. But wherever he should go, it would be gratifying to him to have their aid and companionship.

(&) "abide" "remain" (|) "journey" "conduct me on my way"

For I will not see you now by the way. On the way to Macedonia. Something had occurred to change his mind, and to induce him to go to Macedonia by another way.

But I trust to tarry a while with you. That is, on my return from Macedonia, 1Cor 16:5. Greek, "I hope to remain with you a little while."

If the Lord permit. The apostle did not use the language of certainty and of confidence. He felt his dependence on God, and regarded all as under his direction. See the same form of expression in 1Cor 4:19, 1Cor 4:19.

(*) "tarry" "remain"

But I will tarry at Ephesus. This passage proves that this letter was written from Ephesus. It is by such indications as this, usually, that we are able to determine the place where the epistles were written. In regard to the situation of Ephesus, Acts 18:19.

Until Pentecost. This was a Jewish festival occurring fifty days after the Passover; and hence called the Pentecost. Acts 2:1. As there were Jews at Corinth, and doubtless in the church, they would understand the time which Paul referred to; and as he was a Jew, he naturally used their mode of reckoning time, where it would be understood. Doubtless the great festivals of the Jews were well known among most of the cities of Greece, as there were Sews in them an who were scrupulous in their observances. It is no improbable supposition, also, that Christians everywhere regarded this day with deep interest, as being the day on which the Holy Spirit descended on the apostles and on the people of Jerusalem, Acts 2.

(*) "tarry" "remain"

For a great door. There is abundant opportunity for usefulness. The word door is used evidently to denote an occasion or an opportunity for doing anything. It is the means by which we have entrance or access; and hence denotes facility in doing anything when there is no obstruction. See Acts 14:27, 2Cor 2:12, Col 4:3.

And effectual. That is, effective, or adapted to success; presenting opportunity for great effects. There is abundant opportunity to preach the gospel; there is attention to what is spoken, and great interest in it; there is great encouragement to labour. It is possible that this was one of the reasons why Paul had changed his mind about passing through Corinth on his way to Macedonia. It would require time to visit Corinth, as he would wish to remain there; and an unexpected opportunity having arisen for doing good, he judged it best to remain at Ephesus as long as practicable, and then to go at once to Macedonia.

And there are many adversaries. Many opposers; many who resist the gospel. These were doubtless in part Jews who excited opposition to him, and in part the friends of Demetrius. See Acts 19. That Paul had great success in Ephesus, and that his labours were attended with a great revival of religion there, is manifest from that chapter. We may remark here,

(1.) that such a work of grace, such a setting open of a great and effectual door, is often the occasion of increased opposition to the gospel. It is no uncommon thing that the adversaries of Christ should be excited at such times; and we are not to be surprised if the same thing should occur now which occurred in the time of Paul.

(2.) This was regarded by Paul as no reason why he should leave Ephesus, but rather as a reason why he should remain there. It was regarded by him as an evidence that the Holy Spirit was there. It was proof that the enemies of God were alarmed, and that the kingdom of Christ was advancing. His presence also would be needed there, to encourage and strengthen the young converts who would be attacked and opposed; and he deemed it his duty to remain. A minister should never wish to make enemies to the gospel, nor seek to excite them to make opposition; but such opposition is often evidence that the Spirit of God is among a people; that the consciences of sinners are aroused and alarmed; and that the great enemy of God and man is making, as he was at Ephesus, a desperate effort to preserve his kingdom from being destroyed.

(3.) A minister should regard it as his duty in a special manner to be among his people when there is such opposition excited. His presence is needed to comfort and encourage the church; and when the minds of men are excited, it is often the best time to present truth, and to defend successfully the great doctrines of the Bible.

(4.) Ministers should not be discouraged because there is opposition to the gospel. It is one ground of encouragement. It is an indication of the presence of God in awakening the conscience. And it is far more favourable as a season to do good than a dead calm, and when there is universal stagnation and unconcern.

(a) "great door" 2Cor 2:12, Rev 3:8 (d) "adversaries" Php 3:18

Now if Timotheus come. Paul had sent Timothy to them, 1Cor 4:17, 1Cor 4:18, but as he had many churches to visit, it was not absolutely certain that he would go to Corinth.

May be with you without fear. Let him be received kindly and affectionately. Timothy was then a young man, Acts 16:1-3; 1Timm 4:12. There might be some danger that he might feel himself embarrassed among the rich, the gay, and the great. Paul, therefore, asks them to encourage him, to receive him kindly, and not to embarrass him. Perhaps, also, there may be some reference to the false teachers whom Timothy might be called on to oppose. They were powerful, and they might endeavour to intimidate and alarm him. Paul, therefore, asks the church to sustain him in his efforts to defend the truth.

For he worketh the work of the Lord. He is engaged in the service of the Lord; and he is worthy of your confidence, and worthy to be sustained by you.

(c) "Timotheus come" Acts 19:22 (d) "worketh the work" Php 2:19-22

Let no man therefore despise him. Let no one despise him on account of his youth and inexperience. It is probable that some of the more wealthy and proud, some who valued themselves on their wisdom and experience, would be disposed to look upon him with contempt. On another occasion, he directed Timothy so to live as that no one should have occasion to despise him on account of his youth, 1Timm 4:12; and he here urges on the Corinthians, that they should not despise him because he was a young man, and comparatively inexperienced. A minister of the gospel, though young, should receive the respect that is due to his office; and if he conducts himself in accordance with his high calling, his youth should be no barrier to the confidence and affection of even aged and experienced Christians. It should be rather a reason why they should treat him with affection, and encourage him in his work.

But conduct him forth in peace. That is, when he leaves you. Attend him on his way, and help him forward on his journey to me. 1Cor 16:6.

For I look for him with the brethren. Erastus accompanied Timothy in this journey, (Acts 19:22,) and probably there were others with him. Titus also had been sent to Corinth, (2Cor 12:17,18;) and it is not improbable that Paul had desired Titus to bring with him to Ephesus some of the Corinthian brethren, as he might need their assistance there. --Grotius.

(e) "despise him" 1Timm 4:12 (f) "conduct him forth in peace" 1Timm 4:12

As touching our brother Apollos. Tindal renders this, "To speak of brother Apollo." In regard to Apollos, 1Cor 1:12.

His will was not at all to come at this time. It is probable that there were matters which detained him, or which required his presence in Ephesus. It is not known why Apollos had left Corinth, but it has been supposed that it was on account of the dissensions which existed there. For the same reason he might not be induced to return there while those dissensions lasted, and there might be employment which he had where he then was which rendered his presence there important. The Latin fathers say that Apollos did after this return to Corinth, when the religious differences had been settled.-- Bloomfield. It is probable that the Corinthians had requested, by the messengers who carried their letter to Paul, that either he or Apollos would come and visit them. Paul states, in reply, that he had endeavoured to prevail on Apollos to go, but had not succeeded.

He will come when he shall have convenient time. The Greek word means, when he should have leisure, or a good opportunity. He might then be engaged; or he might be unwilling to go while their contentions lasted. They had probably (1Cor 1:12) endeavoured to make him the head of a party, and on that account he might have been unwilling to return at present among them. But Paul assures them that he designed to come among them at some future time. This was said probably to show them that he still retained his affection for them, and had a tender solicitude for their peace and prosperity. Had this not been said, they might, perhaps, have inferred that he was offended, and had no desire to come among them.

(g) "Apollos, I greatly" 1Cor 1:12

Watch ye. The exhortation in, this and the following verse is given evidently in view of the peculiar dangers and temptations which surrounded them. The word here used (γρηγορειτε) means, to keep awake, to be vigilant, etc.; and this may, perhaps, be a military metaphor derived from the duty of those who are stationed as sentinels to guard a camp, or to observe the motions of an enemy. The term is frequently used in the New Testament, and the duty frequently enjoined, Mt 24:41,42, 25:13, Mk 13:35, Lk 21:36, Acts 20:31, 1Thes 5:6, 2Ti 4:5. The sense here is, that they were to watch, or be vigilant, against all the evils of which he had admonished them--the evils of dissension, of erroneous doctrines, of disorder, of false teachers, etc. They were to watch lest their souls should be ruined, and their salvation endangered; lest the enemies of the truth and of holiness should steal silently upon them, and surprise them. They were to watch with the same vigilance that is required of a sentinel who guards a camp, lest an enemy should come suddenly upon them, and surprise the camp when the army was locked in sleep.

Stand fast in the faith. Be firm in holding and defending the truths of the gospel. Do not yield to any foe, but maintain the truth, and adhere to your confidence in God and to the doctrines of the gospel with unwavering constancy. 1Cor 15:1. Be firm in maintaining what you believe to be true, and in holding on to your personal confidence in God, notwithstanding all the arts, insinuations, and teachings of seducers and the friends of false doctrine.

Quit you like men. ανδριζεσθε, (from ανηρ, a man.) The word occurs nowhere else in the New Testament. In the Seventy it occurs in Josh 1:6,7,9,18, 1Chr 28:20, 2Chr 32:7, Nehh 2:1; and in eighteen other places. See Trommius' Concordance. It occurs also in the classic authors. See Xen. Oec. v. 4. It means, to render one manly or brave; to show one's self a man; that is, not to be a coward, or timid, or alarmed at enemies, but to be bold and brave. We have a similar phrase in common use: "Be a man," or "Show yourself a man;" that is, be not mean, or be not cowardly.

Be strong. Be firm, fixed, steadfast. Comp. Eph 6:10, "Be strong in the Lord, and in the power of his might."

(a) "Watch ye" 1Pet 5:8 (b) "stand fast" 2Thes 2:15 (c) "like men" 1Cor 14:20 (d) "be strong" Eph 6:10

Let all your things, etc. All that you do. This direction is repeated on account of its great importance, and because it is a summing up of all that he has said in this epistle. See 1Cor 13; 1Cor 14:1. Here he says, that charity, or love, was to regulate all that they did. This was a simple rule; and if this was observed, everything would be done well.

(e) "Let all your" 1Pet 4:8 (*) "charity" "love"

I beseech you, brethren. The construction here is somewhat involved, but the sense is plain. The words, "I beseech you," in this verse, are evidently to be taken in connexion with 1Cor 16:16. "I beseech you that ye submit yourselves unto such," etc. The design is, to exhort them to pay proper deference to Stephanas, and to all who sustained the same rank and character; and the remainder of 1Cor 16:15 is designed to state the reason why they should show respect and kindness to the household of Stephanas.

Ye know the house. You are acquainted with the household, or family Probably a considerable portion, or all, of the family of Stephanas had been converted to the christian faith.

Of Stephanas. 1Cor 1:16. Paul there says, that he had baptized his family.

That it is the first fruits of Achaia. They were the first converted to the Christian religion in Achaia. Rom 16:5. Respecting Achaia, Acts 18:12.

That they have addicted themselves, etc. That they have devoted themselves to the service of Christians. That is, by aiding the ministry; by showing hospitality; by providing for their wants; by attending and aiding the apostles in their journeys, etc.

(f) "first fruits of Achaia" Rom 16:5 (+) "ministry" "service"

That ye submit yourselves, etc. The word used here means, evidently, that you would show them proper deference and regard; that you would treat them with distinguished respect and honour for what they have done.

And to every one that helpeth with us, etc. Every one that aids us in the ministry, or provides for our wants, etc. It is possible that Stephanas lived among them at this time, 1Cor 1:16, though he had been converted in Achaia; and it is probable that, as Corinth was a central place and a thoroughfare, others might come among them who were the personal friends of Paul, and who had aided him in the ministry. Towards all such he bespeaks their kind, and tender, and respectful regards.

(g) "submit yourselves" Heb 13:17

I am glad of the coming. That is, I am glad that they have come to me at Ephesus. I rejoice that he who was converted by my ministry in Achaia, and who has so long shown himself to be a personal friend to me, and an aid in my work, came where I am.

Stephanas. The same person evidently mentioned in the previous verses. Probably he, as one of the oldest and most respected members of the church, had been selected to carry the letter of the Corinthians 1Cor 7:1 to Paul, and to consult with him respecting the affairs of the church there.

Fortunatus and Achaicus. These persons are not referred to anywhere else in the New Testament. It appears that Fortunatus survived Paul, for he was subsequently the messenger of the church at Corinth to that at Rome, and bore back to the Corinthians the epistle which Clement of Rome sent to them. See that epistle, & 59.

For that which was lacking, etc. The word which is here used, and rendered" that which was lacking," (υστερημα,) does not occur in the classic writers. It means, properly, that which is wanting, want, lack. --Robinson. It may be used to denote a want or lack of any kind, whether of support, sustenance, aid, consolation, information, or counsel. See Lk 21:4, Php 2:30, 1Thes 3:10. What this was which the Corinthians had neglected or failed to furnish Paul, and which had been supplied by the presence of these persons, can be only a matter of conjecture; and different commentators have supposed different things. It might be a neglect to provide for his wants, or a defect of informing him about their affairs in the letter which they had sent him; or it might be that these persons had furnished, by their presence and conversation, those consolations and friendly offices which the church at Corinth would have rendered had they been all present; and Paul may mean to say, that he had enjoyed with them that friendly intercourse and Christian communion which he had desired with them, but which was lacking; i.e., which he had not been permitted to enjoy by reason of his absence. This is the view which is given by Rosenmuller, Doddridge, and Bloomfield; and as Paul does not seem here inclined to blame them, this view is most in accordance with the general strain of the passage.

(h) "lacking" Php 2:30 (++) "lacking" "wanting"

For they have refreshed my spirit. By their presence and conversation. They have given me information respecting the state of things in the church; and their society has been with me of the most gratifying and cheering kind.

And your's. "By removing," says locke, "those suspicions and fears that were on both sides." By this supplying your absence, they have benefited us both. For Paul gained information of those absent, and they gained in the counsel afforded to them by the apostle."--Bloomfield.

"For they refreshed my spirit by their obliging behaviour and edifying conversation, as, I doubt not, they have often refreshed yours by their ministrations among you."--Doddridge. The sense seems to be, that their visit to him would be a benefit to both; would result in imparting comfort, a good understanding, an increase of their mutual attachment, and ultimately a large accession to their mutual joy when they should again meet.

Therefore acknowledge ye them that are such. Receive affectionately; recognise as brethren; cherish, treat kindly all that evince such a spirit. 1Cor 16:15. 1Cor 16:16. The apostle here designs, evidently, that the Corinthians should receive them kindly on their return, and regard with deference and respect the counsel which they might offer, and the message which they might bear from him.

(i) "acknowledge ye them" 1Thes 5:12

The churches of Asia. The word "Asia" in the New Testament usually denotes Asia Minor in general. Acts 2:9.

It was sometimes used in a more limited sense, to denote the region around Ephesus, and of which Ephesus was the centre and capital. Acts 16:6. This is the region undoubtedly which is intended here.

Salute you. Greet you; send respectful and affectionate Christian regards. Rom 16:3.

Aquila and Priscilla. Acts 18:26.

Much in the Lord. With affectionate Christian salutations; or as Christians. Wishing the blessing and favour of the Lord.

With the church that is in their house. Rom 16:5.

(k) "Aquila and Priscilla" Rom 16:5,15

All the brethren, etc. All the Christians with whom Paul was connected in Ephesus. They felt a deep interest in the church at Corinth, and sent to them Christian salutations.

With an holy kiss. Rom 16:16.

(*) "greet" "salute"

The salutation of me Paul with mine own hand. It is evident that Paul was accustomed to employ an amanuensis in penning his epistles, Rom 16:22 though he signed his own name, and expressed his Christian salutation in every epistle, 2Thes 3:17, Col 4:18. This gave a sanction to what was written; was a proof that it was his own, and was a valuable token of affectionate regard. It was a proof that there was no fraud or imposition. Why he employed an amanuensis is not known.

If any man love not the Lord Jesus Christ. This is a most solemn and affecting, close of the whole epistle. It was designed to direct them to the great and essential matter of religion, the love of the Lord Jesus; and was intended, doubtless, to turn away their minds from the subjects which had agitated them, the disputes and dissensions which had rent the church into factions, to the great inquiry whether they truly loved the-Saviour. It is implied that there was danger, in their disputes and strifes about minor matters, of neglecting the love of the Lord Jesus, or of substituting attachment to a party in the place of that love to the Saviour, which alone could be connected with eternal life.

Let him be Anathema. On the meaning of the word anathema, 1Cor 12:3. The word properly means accursed, or devoted to destruction; and the idea here is, that he who did not believe in the Lord Jesus, and love him, would be, and ought to be, devoted to destruction, or accursed of God. It expresses what ought to be done; it expresses a truth in regard to God's dealings, not the desire of the apostle. No matter what any man's endowments might be; no matter what might be his wealth, his standing, or his talent; no matter if he were regarded as a ruler in the church, or at the head of a party; yet, if he had not true love to the Lord Jesus, he could not be saved. This sentiment is in accordance with the declaration of the Scripture everywhere. See, particularly, Jn 3:36, Mk 16:16; Mk 16:16.

Maran-atha. These are Syriac words, Moran Etho--" the Lord comes;" .i.e., will come. The reason why this expression is added may be,

(1.) to give the greater solemnity to the declaration of the apostle; i. e.,. to give it an emphatic form.

(2.) To intimate that, though there were no earthly power to punish a want of love to the Saviour; though the state could not, and ought not to punish it; and though the church could not exclude all who did not love the Lord Jesus from its bosom, yet they could not escape. For the Lord would himself come to take vengeance on his enemies; and no one could escape. Though, therefore, those who did not love the Lord Jesus could not be punished by men, yet they could not escape Divine condemnation. The Lord would come to execute vengeance himself, and they could not escape. It is probable (see Lightfoot in loco) that the Jews were accustomed to use such a form in their greater excommunication; and that they meant by it, that the person who was thus devoted to destruction, and excommunicated, must be destroyed; for the Lord would come to take vengeance on all his enemies. "It certainly was not now, for the first time, used as a new kind of cursing by the apostle; but was the application of a current mode of speech to the purpose he had in contemplation. Perhaps, therefore, by inspecting the manners of the East, we may illustrate the import of this singular passage. The nearest approach to it that I have been able to discover, is in the following extract from Mr. Bruce; and though, perhaps, this does not come up to the full power of the apostle's meaning, yet, probably, it gives the idea which was commonly attached to the phrase among the public. Mr. Bruce had been forced by a pretended saint, in Egypt, to take him on board his vessel, as if to carry him to a certain place--whereas, Mr. Bruce meant no such thing; but, having set him on shore at some little distance from whence he came, 'we slacked our vessel down the stream a few yards, filling our sails, and stretching away. On seeing this, our saint fell into a desperate passion, cursing, blaspheming, and stamping with his feet; at every word crying, "Shar Ulah!" i.e., May God send, and do justice!' This appears to be the strongest execration this passionate Arab could use; i.e., 'To punish you adequately is out of my power: I remit you to the vengeance of God.' Is not this the import of anathema maranatha?" -- Taylor, in Calmet. This solemn declaration, or denunciation, the apostle wrote with his own hand, as the summary of all that he had said, in order that it might be attentively regarded. There is not a more solemn declaration in the Bible; there is not a more fearful denunciation; there is no one that will be more certainly executed. No matter what we may have--be it wealth, or beauty, or rigour, or accomplishment, or adorning, or the praise and flattery of the world; no matter if we are elevated high in office and in rank; no matter if we are honoured by the present age, or gain a reputation to be transmitted to future times; yet, if we have not love to the Saviour, we cannot be saved. We must be devoted to the curse; and the Lord Jesus will soon return to execute the tremendous sentence on a guilty world. How important, then, to ask whether we have that love? Whether we are attached to the Lord Jesus in such a manner as to secure his approbation? Whether we so love him as to be prepared to hail his coming with joy, and to be received into his everlasting kingdom. In the close of the Notes on this epistle, I may ask any one who shall read these pages, whether he has this love? And I may press it upon the attention of each one, though I may never see his face in the flesh, as the great inquiry which is to determine his everlasting destiny. The solemn declaration stands here, that if he does not love the Lord Jesus, he will be, and he ought to be, devoted to destruction. The Lord Jesus will soon return to make investigation, and to judge the world, There will be no escape; and no tongue can express the awful horrors of an ETERNAL CURSE, PRONOUNCED BY THE LIPS OF THE SON OF GOD!

(a) "love not the Lord Jesus" Eph 6:24 (b) "Anathema Maran-atha" Gal 1:8,9 (c) "Maran-atha" Jude 1:14,15

The grace, etc. Rom 16:20.

(d) "grace of" Rom 16:20

In Christ Jesus. Through Christ Jesus; or in connexion with your love to him; i.e., as Christians. This is an expression of tender regard to them as Christian brethren; of his love for the church; and his earnest desire for their welfare. It is in accordance with the usual manner in which he closes his epistles; and it is peculiarly tender, affectionate, and beautiful here, when we consider the manner in which he had been treated by many of the Corinthians; and as following the solemn declaration in 1Cor 16:22. Paul loved them; loved them intensely, and was ever ready to express his affectionate regard for them all, and his earnest desire for their salvation.

The subscription to the epistle, "The first epistle to the Corinthians," etc., was evidently written by some other hand than that of Paul, and has no claim to be regarded as inspired. Probably these subscriptions were added a considerable time after the epistles were first written; and in some instances evidently by some person who was not well informed on the subject. See the Note at the end of the Epistle to the Romans. In this instance, the subscription is evidently in its main statement false. The epistle bears internal marks that it was written from Ephesus, though there is every probability that it was sent by three of the persons who are here mentioned. It is absurd, however, to suppose that Timothy was concerned in bearing the epistle to them, since it is evident, that when it was written he was already on a visit to the churches, and on his way to Corinth. 1Cor 16:10, 1Cor 16:11; 1Cor 4:17. There is not the slightest internal evidence that it was written from Philippi; but everything in the epistle concurs in the supposition that it was sent from Ephesus. See the Introduction to the epistle. There is, however, a considerable variety among the Mss. in regard to the subscription. They are evidently none of them of any authority; and as these subscriptions generally mislead the reader of the Bible, it would have been better had they been omitted.

The first duty which the apostle here directs the Corinthians to, is the making a collection for the poor: and particularly for them at Jerusalem, who were now in great straits, by reason of a famine which was then and there amongst them, as some expositors affirm. He advises that on the Lord's day every one should lay something by, as God had prospered him, that there might be no need of farther collections when he came; and that the charity might be distributed according to their pious intentions, he tells them, they shall send it by messengers of their own; and that if they judged it meet and needful, he would accompany the bearers of their charity, and assist in the distribution of it.

Here note, 1. The great duty which the apostle directs unto: care of, and provision for, the poor saints at Jerusalem. To relieve the poor members of Christ, especially such as suffer for his name's sake, is a necessary, yea, important duty. We evidence our love and affection to the Head, by our pity and compassion to the members. The charitable contributions of such churches as are in and under better circumstances, towards those that are in worse, especially if in want, is an odour of sweet smell, a sacrifice acceptable and well pleasing unto God, Phil 4:18.

Note, 2. The time when he advises them to make this charitable collection for the poor: upon the first day of the week, which was the day of their public assemblies, the day upon which our Lord rose again from the dead. Divines, both ancient and modern, do from hence argue for the change of the sabbath from the seventh to the first day of the week. It is evident that this was the day on which the Christian churches constantly assembled to perform religious worship, and read the scriptures, to preach the word, and celebrate the Lord's supper; and it was called by them, the Lord's day. Upon this day the apostle orders the collections to be made for the poor: and all Christians, in compliance with this precept, did offer their alms upon that day.

Note, 3. The apostle's bidding every one to lay by something of his store for the relief of others, intimates to us, that God has given unto every one of us a special, proper, and personal right to what we do enjoy. To have all things common, would run all things into confusion. The apostle directing the Corinthians here to a constant use of their charity every Lord's day, in making collections for the poor, doth suppose that they had something of their own to give.

Almighty God doth keep up the eighth commandment in full force and strength, as a fence and hedge about the worldly estates of men; and he that goes about to break this hedge, a serpent shall bite him. If there be no such thing as property, how shall we exercise charity?

Note, 4. The rule which St. Paul directs the Corinthians to observe and follow in the distribution of their charity, namely, to lay by for others in proportion as God had blessed and prospered them. The good which we do must be proportionable to what we receive. God will not accept of a little, when he has given us an ability to do much: we must always relieve the wants of others as we are able, and some times above what we are able. Such as have ability ought to abound in all kinds of charity; they are to add charity to charity, one way of charity to another, and one work of charity to another: otherwise, though they may do a good work, yet thy are not rich in good works.

Note, 5. How desirous the apostle was that the Corinthians should receive all possible satisfaction in the prudent distribution of their collected charity. He proposes to them to choose messengers of their own to carry their contribution; he proffers to give them letters of recommendation to the saints at Jerusalem; nay, if need require, and they desire it, he is ready to go himself upon this charitable errand. So ready are the ministers of God upon all occasions to contribute their utmost endeavours to promote the charitable relief of the poor members of Jesus Christ: If need be I will go also.

Observe here, St. Paul acquaints them how he had laid his business, ordered his stay and station, where he was, and designed afterwards to come and winter with them, and not to see them in passage only.

From whence we learn, That a wise contrivance of our own business, of our course of labour, and of what we design to do, is very lawful, provided it be done with submission to the will of God. The apostle declares that he had in his intentions contrived, whither to go, where to stay, how long to continue: but adds, If the Lord permit. All was with submission to the wisdom and will of God.

Farther, he informs them of his present intention to stay at Ephesus till Pentecost, because God had opened there unto him a great door for the propagation of the gospel, and had abundantly blessed his labours to the good of many. But there were many adversaries of the truth there, which made his stay longer at Ephesus both necessary and unavoidable.

Learn thence, that the great success of the gospel is usually attended with many adversaries, and great opposition. The devil stirs up all the rage and fury he can against the professors, but especially the preachers of the gospel: but where the devil is most angry, we may hope we have done most good: and that ought to encourage us to stay in our place, though our difficulties are many, and our discouragements great. I will tarry at Ephesus, where a great door is opened to me, though there are many adversaries.

Observe here, 1. Though Timothy was a young minister, and St. Paul an aged apostle, yet doth he bespeak the church to pay respect unto him as to himself, he being a minister of the gospel as well as himself, though far inferior to him in years and abilities. None of the faithful ministers of Christ are ambitious to engross any respect from the people to themselves, but content, yea desirous, that all their fellow-brethren should share with them therein; for all men pretend to a share in reputation, and do not love to see it monopolized by a single person, and every wise and good man rejoices when that respect is given to others which is justly due and payable to their worth and merit.

Observe, 2. How affectionately this aged apostle recommends Timothy to the church's tender care, as well as to their deserved respect: See that he may be without fear; that is, without fear of disturbance from the factions that were amongst them at Corinth: see that he be not exposed to any trouble or danger from any party whatsoever.

Let no man despise him; either because of his youth, or his bodily weakness and infirmities, or for any other cause whatsoever.

But conduct him forth in peace; bring him on his way towards me, and provide for the necessities of his journey.

O! how happy is it when the ministers of Christ are thus careful of, and solicitous for, the welfare of each other, as St. Paul here was for Timothy!

Here again observe, 1. How respectfully this great apostle speaks of Apollos, an inferior minister in the church of Corinth, Our brother Apollos. Nothing better becomes the governors and pastors of the church than humility and condescension, sincere love and affection, a due deference and regard towards those who are under-labourers in our Lord's vineyard, to own and treat them as brethren, co-workers and fellow-helpers with them. God has not made his ministers lions to tear one another, nor bulls to gore each other; but shepherds to watch over, and nurses to cherish, one another: Our brother Apollos.

Observe, 2. How St. Paul, though a dignified person, a great apostle, left Apollos, an inferior minister of the gospel, to judge for himself, whether he had best go to Corinth, or forbear: I desired him to come to you, but his will was not to come. He did not suspend him, or silence him, for not obeying the voice of an apostle: but lets him take his choice.

There may be, and sometimes are, particular cases and circumstances relating to ourselves and our people, (as about going from them, or continuing with them,) which none can adjust and determine as well as ourselves. Perhaps Apollos here had greater and stronger reasons for his refusing, than St. Paul had for his requesting him, to go to Corinth: however, the great apostle only desired him to go, not censuring him for his denial, but leaving him to the determination of himself, whose will was not at all to come to them at that time.

Observe, 3. What might probably be the reason why Apollos had no inclination to go to Corinth at this time; no, not at the solicitation of St. Paul himself. Perhaps it was because he would not encourage or give the least countenance to a faction which was there begun under the authority of his name, 1Cor 1:12.

Some said, I am of Apollos. A pious and prudent minister of Jesus Christ seeks not his own applause, or his people's admiration; but what he does is with a special respect to their edification in holiness, for preserving unity, and promoting love among each other.

Afterwards, when St. Paul had by his epistle allayed those heats, and healed those divisions which prevailed amongst them, we find Apollos did return to Corinth, and was no doubt very acceptable to them, and serviceable among them.

Three duties are here exhorted to, namely, watchfulness, stedfastness in the faith, and holy fortitude and courage.

1. Watchfulness, a necessary and daily duty; we cannot be safe one moment without it; something we must watch over, something we must watch against all sin, all appearance of sin, all temptations to sin, all occasions of sinning; we must watch for all opportunities of glorifying God, all opportunities of doing good to others.

2. Stedfastness in the faith; perseverance in the faith of Christ, and stedfastness in his holy religion, is the great and indispensible duty of every Christian that has a due regard to his soul's salvation: Watch ye, stand fast in the faith:

3. Christian fortitude and holy courage: Quit yourselves like men, be strong. Where we have the Christian's spiritual enemies supposed and implied, sin, Satan, and the world; and his duty declared, and himself encouraged to play the man in opposing, or contending with, and striving against, them.

Verily, a Christian above all men needs courage and resolution; he can do nothing as a Christian, but it is an act of valour; it requires much more courage to be a Christian than to be a captain.

Alas! how many of the valiant sword-men of the world have showed themselves mere cowards, who have come out of the field with victory, and banners displayed; but after all lived and died slaves at home, slaves to their base lusts! It requires more prowess, more bravery and greatness of spirit, to conquer ourselves, than to command an army of men. Therefore quit ye like men, be strong.

Our apostle having in the beginning of this epistle reproved the Corinthians for their uncharitable schisms and unchristian divisions; he concludes his epistle with this excellent rule of advice, To do all things in love, one for and one towards another. Where a true principle of Christian charity prevails amongst the members of a church, it will cast out selfishness, pride, envy, division; and keep them from rash censuring, despising, and abusing one another, and also from separating from the communion of each other.

The sum of all the commandments, both towards God and towards our neighbour, is love; it is not praying, hearing, or receiving at the Lord's table, which is the fulfilling of the commandment, but when these duties are done in love; and we may do many things commanded towards men, yet if we do them not in love to men, we do nothing as the Lord commanded; therefore let all things be done with charity.

Observe here, 1. The honourable mention which St. Paul makes of Stephanas, and his house; they were the first fruits of Achaia, that is, the first three converted to Christianity. It is a great honour to be in Christ before others: happy they that come in at the call of Christ, even at the last hour; but thrice happy those that come in at the first, who are the first-ripe fruits unto God.

Observe, 2. What good proof and evidence Stephanas gave of the sincerity of his early conversion: He addicted himself to the ministry of the saints; that is, he was very forward to assist the poor saints with his estate and labour. There is no better evidence of our interest in Christ than an entire affection and operative compassion towards all our fellow-members in Christ, for grace's sake.

Observe, 3. The great deference and regard, the special respect and honour, which was due, and is here commanded to be paid, to Stephanas, for his ministering to the poor saints that were in want: Submit yourselves unto such: that is, give reverence and honour to them, and to all such as are like unto them, who laboured with the apostle in the furthering of the gospel.

It is very probable that the faithful in the church of Corinth did send these three persons, namely, Stephanas, Fortunatus, and Achaicus, to St. Paul, at this time at Ephesus, to acquaint him with the state of the church, the rents and scisms that were amongst them; and to desire the interposure of his authority, and the exercise of his apostolical power, in order to the healing of those unhappy breaches.

Now, says the apostle, I am glad of the coming of these men, whom you sent with your letters of inquiry to me; for that account of your affairs which was lacking on your parts in your letter, they have supplied: I am glad, I say, for they have refreshed my spirit with their presence and discourse, and will at their return refresh yours also; therefore acknowledge ye them that are such, own their services, and honour them for the same. There is a tribute of double honour, respect, and reverence, due and payable to such as labour in the church's services even unto weariness, and are willing to spend and be spent in such services as they are capable of, for the benefit of the church in general, or any member thereof in particular.

Here our apostle closes his epistle with several salutations to the Corinthians, from the churches of Asia, from Aquila and Priscilla, and from the church in their house, that is, from the Christian assembly which used to meet in their house for the worshipping of God. Happy that family-governor who has a church in his house, with Aquila and Priscilla; who worships God with all his house, as did Cornelius; who with his household serves the Lord, as did Joshua; who commands his children and his household after him, as did faithful Abraham.

Observe, 2. The nature and manner of this salutation, They salute you in the Lord; that is, with a spiritual affection, for the grace of God that is in you, and wishing you an overflowing stream of spiritual blessings from Christ the fountain.

Next he wills them to salute one another with an holy kiss, a kiss of peace and charity; with which Christians in those times, and according to the custom of those countries, used to salute one another. This was not then a wanton, but an holy, kiss, in which they had chaste and holy thoughts; yet afterwards the piety and purity of the church degenerating and declining, it was thought fit and convenient to lay the kiss of charity aside, which was used in the public assemblies at the celebration of the holy communion. That which is innocent in itself, and pious in its first intendment, may in time fall under such abuse, as to cause it to be wholly laid aside.

Lastly, he adds his own salutation with his own hand. It is generally believed that the apostle employed some person to write his epistle over, which he sent abroad unto the churches; yet that he might prevent fraud and forgery, and that they might know which were his own, he used to subscribe his salutation and apostolical benediction with his own hand, which was well known unto them.

This is, if any man do either oppose Christ and his gospel, or apostatize and backslide from his holy profession, and thereby discover he had no sincere love for Christ, let him be accursed till the Lord comes to judgment; and when he comes to judgment, let him without repentance lie under a dreadful, yea, an eternal curse.

Observe here, How that those who do not sincerely love our Lord Jesus Christ, are under the heaviest and bitterest of divine curses.

Note, 1. The ground or cause of this curse, the not loving of Jesus Christ; he doth not say, If any man hate Christ, or reproach and blaspheme him, or persecute and injure him; but, if he doth not love him. The bare want of this affection to Christ, is enough eternally to separate us from Christ.

Note, 2. The nature of this curse: Let him be Anathema Maran-atha. The apostle pronounces the curse in two languages, Greek and Syriac, to denote both the vehemency of his own spirit in speaking, and the certainty of the thing spoken: or perhaps to show that men of all nations and languages who love not Christ, are under a curse, and that they are deservedly cursed among all nations.

The Greek word, Anathema, signifies execrable; the Syriac word, Maran-atha, is a compound of Maran, Lord, and atha, he cometh. These words were used anciently in the most dreadful sentence of excommunication; as if they had cited the person to the tribunal of Christ, at his coming to judge the world, or left him bound under the curse of that sentence until the coming of Christ.

Note, 3. The extent of this curse, If any man; as if he had said, Let him be who he will that loves not Christ, Jew or Gentile, bond or free, male or female, rich or poor, young or old, prince or peasant, king or beggar, who have oportunities to know Christ and yet do not love him, let him be accursed by him to eternal ages; let him be fully separated from the society of Christians here in this world, and from all fellowship and communion with Christ finally in the world to come.

The sum is, That those who love not our Lord Jesus Christ, much more those who wilfully hate and oppose him and his holy laws, are accursed persons in this life, and devoted to destruction here: but when they shall stand before that impartial judge of the world, they shall receive from his mouth a final malediction, an irreversible execration, which shall be immediatedly succeeded with the anguish and torments of eternity.

Observe here, Our apostle's valediction; it is a benediction. He takes his farewell of them with prayer for them: The grace, or gracious favour, of Christ be with you, and multiply all blessings, both spiritual and temporal, upon you; I am sure I love you all in Christ Jesus, and for his sake.

Happy is it when ministers can take their farewell of their flocks in this manner, with fervent supplication for them, and with solemn, yet serious, protestations of the fervency of their love, and the ardency of their affection towards them. Amen.