Introductory remarks:
Paul ended the doctrinal portion of this epistle with chapter fifteen. Now he concludes his letter. "Paul directs them to gather an offering ahead of his visit and he will send it with their messenger to Jerusalem. He will stay in Ephesus for Pentecost because there is great work to be done there. He tells them to be good to Timotheus if he visits. He says Apollos will visit them when he can. He urges then to be strong and loving, and acknowledge the good work of Stephanas. He sends greetings from the churches of Asia" (A Survey of 1 Corinthians - By Brenda). This chapter may be outlined as follows: The contribution for the Saints vv. 1-4; Plans for travel vv. 5-12; Final requests and greetings vv. 13-24.
The contribution for the Saints
Verse 1, "Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye."
LGT "Now concerning the collection which [is] for the saints, as I directed the assemblies of Galatia, so also ye do."
Now concerning the collection which is for the saints: the fact that Paul uses the article the before the word collection, shows that he had mentioned it to them previously. The word saints obviously refer just to the Christians. "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" (Calvin). As I directed the assemblies of Galatia: Paul uses the word directed in order that they would not think that he was ordering them to give, as if he was levying a tax burden on them. You will see that Paul will direct them in the manner in which they should give; Paul never urged them to pay a tithe, as the modern churches do today. So also do ye: in the same manner as I directed the assemblies in Galatia.
Verse 2, "Upon the first day of the week let every one lay by him in store, as God hath prospered him, that there be no gathering when I come."
LGT "Every first [day] of the week let each of you put by him, treasuring up whatever he may be prospered in, in order that when I come there should not be collections."
Every first day of the week: the first church met on Sunday, the first day of the week, the day that Jesus rose from the grave; they did not meet on the Sabbath as did the Jews, but they met on Sunday to commemorate the resurrection of our Lord. Let each of you put him, treasuring up whatever he may be prospered in: he did not say bring in your tithes, which was required of the Jews under the Law. This offering was to be a free-will offering, and they were to be happy in giving it. I want you to notice that it was mainly used for the poor and needy, according to this context, and not for building great edifices to gratify the whimsical ego of some legalistic pastor. That when I come there should not be collections: Paul did not want the church members to be involved in collecting the offering when he came so that they might give their full attention to his teaching them Bible Doctrine. I make this last comment on this verse: Paul did not want the church to grow financially, but each individual would lay up his treasure as God has prospered him, and then give it on the first day of the week for the poor and needy in the family. If every believer would take this to heart, there would be no sumptuous living, nor conspicuous consumption. Christians ought not to desire wealth, for we are strangers here in a strange land; we are pilgrims on a journey to a better home, were there are many mansions prepared.
Verse 3, "And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality into Jerusalem."
LGT "And when I shall have arrived, whomsoever you may approve, by these letters, I will send to carry your grace offering to Jerusalem:"
And when I shall have arrived: whenever I arrive. Whomsoever you may approve: Paul instructs them to pick a committee to carry the offering to Jerusalem. By these letters: Paul would send a letter of introduction with the grace offering to his brethren in Jerusalem. I will send to carry your grace offering to Jerusalem: Paul would send this committee to Jerusalem.
Verse 4, "And if it be meet that I go also, they shall go with me."
LGT "And if it be suitable for me also to go, they shall go with me."
If it is deemed necessary that I go, I shall take these ones you have chosen with me.
Plans for Travel
Verse 5, "Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia."
LGT "But I will come to you when I shall have gone through Macedonia: for I do go through Macedonia."
Paul says that he does plan to come to them, but he will pass through Macedonia first. Paul desired to visit the churches in Macedonia and fellowship with them before going to Corinth.
Verse 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."
LGT "And it may be that I shall stay with you, or even I shall winter, in order that ye may set forward wheresoever I may go."
And it may be that I shall stay with you, or even I shall winter: Paul intended on spending the winter at Corinth, that is, that was his desire. In order that ye may set forward wheresoever I may go: the churches that Paul visited would tend to his needs; they would also send some along with him in his next destination. "It was gratifying to Paul to have their aid and companionship" (Barnes).
Verse 7, "For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit."
LGT "For I will not to see you now in passing, for I hope a certain time to remain with you, if the Lord permit."
For I will not to see you now in passing: something had convinced Paul to go to Macedonia by another route, so he would not stop off and see the Corinthians. For I hope a certain time to remain with you: Paul tells them on his return from Macedonia he would stop of and spend some time with them. If the Lord permit: Paul always made plans, but he always added this wonderful phrase to them: if the Lord permit. This should always be included in our plans; we should never say, "I am going here, or I am going there", but, "I will go here, or I will go there, if the Lord permit."
Verse 8, "But I will tarry at Ephesus until Pentecost."
LGT "But I shall remain in Ephesus till Pentecost."
This was Paul's plan. This verse also proves that he wrote this epistle from Ephesus, and not Philippi.
Verse 9, "For a great door and effectual is opened unto me, and there are many adversaries."
LGT "For a door to me has been opened great and efficient, and oppressors [are] many."
For a door to me has been opened great and efficient: Paul uses the door as a metaphor meaning a great and efficient opportunity, the door being opened as an access to his ministry in Ephesus to preach the Gospel of grace; to the unbeliever effective to their being saved; to the believers, grounding them in the doctrine of free grace, establishing them as co-workers with him in the Gospel. And oppressors are many: wherever the truth is proclaimed, there will be those who oppose it. Paul wanted to stay there in Ephesus until those who desired to know the truth would be given it, and that they would be equipped to handle the opposition of the Judaizers and other rank and file unbelievers who would stomp out the truth if they could.
Verse 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."
LGT "Now if Timotheus come, see that without fear he may be with you: for the work of [the] Lord he works, as even I."
Now if Timotheus come: Paul was uncertain at this time if timothy would be coming to them soon. See that without fear he may with you: Timothy was young man, and Paul knew there would be opposition to his youth. Now Paul says this is no reason to not listen to him, for Paul had taught him the doctrines of grace. Paul exhorted Timothy, "Let no man despise thy youth . . ." (1 Tim. 4:12). For the work of the Lord he works, even as I: "He is engaged in the service of the Lord; and he is worthy of your confidence . . ." (Barnes).
Verse 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."
LGT "Therefore, let not anyone despise him: but set him forward in peace, in order that he may come to me: for I expect him with the brethren."
Therefore, let not anyone despise him: Paul continues to exhort the Christians at Corinth not to look down upon Timothy because of his youth and inexperience. But set him forward in peace: when Timothy leaves you, conduct him forth in peace and safety, that is, bid him God's speed on his journey. In order that he may come to me: that he may come to me safe and sound. For I expect 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 (2 Cor. 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 - quoted by Barnes).
Verse 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."
LGT "And concerning the brother Apollos, I exhorted him much, that he should go to you with the brethren: and not at all was [his] will that he should come: but he will come when he shall have opportunity."
And concerning the brother Apollos: there was contention in the church over Apollos and Paul concerning who was the best teacher, and Apollos left in disgust (1 Cor 1-4). I exhorted him much, that he should go to you with the brethren: this is the answer Paul gives in expectancy of their wondering why he did not send Apollos with the brethren. And not at all was his will that he should come: Paul says that he had tried to convince Apollos to come to them but was unsuccessful. But he will come when he shall have opportunity: it was not that Apollos was offended by their trying to make him a head of one of their parties, but that it was not convenient at this time; I suppose he was busy with other Christians.
Final Request and Greetings
Verse 13, "Watch ye, stand fast in the faith, quit you like men, be strong."
LGT "Watch ye; stand fast in the faith, quit yourselves like men, be strong."
Watch ye: Satan's attacks are constant, so should their being on guard constant. "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, are like a spiritual drunkenness, which makes the mind drowsy and stupid" (Calvin). Stand fast in the faith: standing fast in the faith is the stability of remaining firm in their convictions of grace doctrine. Quit yourselves like men: be mature believers resting on the truth of the Word of God, that is, put on the whole armor of God. Be strong: strengthen yourselves with Bible doctrine.
Verse 14, "Let all your things be done with charity."
LGT "Let all your things be done in love."
The Greek word for "love" is agape. Paul is telling them that everything they do should be done with the divine viewpoint in mind, for agape is the word for divine love. Divine love is not emotional but is love that is doctrinal, and it is a love that has the recipient's spiritual welfare in mind. This love does not seek its own privileges, but seeks to look out for the Christian Brother. The Corinthians were in the habit of looking out for number one first, and then if it were convenient, they would look out for their brother.
Verse 15, "I beseech you, brethren, (ye know the house of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves to the ministry of the saints),"
LGT "But I exhort you, brethren: (ye know the house of Stephanas, that it is Achaia's first-fruit, and to the saints for service they appointed themselves:"
But I exhort you, brethren: Paul says that they should give good regard to the house of Stephanas, that is, show the respect due to teachers of doctrine; now he gives the reasons for their paying them respect in the rest of the verse. Ye know the house of Stephanas, that it is Achaia's first-fruit: they were the first to embrace grace doctrine. And to the saints for service they appointed themselves: "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, &c." (Barnes).
Verse 16, "That ye submit yourselves unto such, and to everyone that helpeth with us, and laboreth."
LGT "That ye also be subject to such, and to everyone working with us, laboring."
Here Paul urges them to show spiritual respect to the ones who have dedicated themselves to the Lord's service, for they do it willingly, and not under pressure.
Verse 17, "I am glad of the coming of Stephanas and Fortunatas and Achaicus: for that which was lacking on your part they have supplied."
LGT "But I rejoice at the coming of Stephanas and Fortunatas and Achaicus: because your deficiency these filled up."
But I rejoice at the coming of Stephanas: the same Stephanas mentioned in verse fifteen. Stephanas was one of the oldest and respected members in the church. Stephanas was converted under Paul's ministry and was a very close friend, and he was selected to carry a letter to Paul from Corinth (chp. 7:1) respecting the affairs of the church there. And Fortunatas and Achaicus: "These persons are not referred to anywhere else in the New Testament. It appears that Fortunatas 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" (Barnes). Because your deficiency these filled up: "Either 'these filled up my lack of you' or 'these filled up your lack of me.' Either makes perfectly good sense and both were true. Which Paul meant we cannot tell" (Robertson). Barnes adds; "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."
Verse 18, "For they have refreshed my spirit and yours: therefore acknowledge ye them."
LGT "For they refreshed my spirit and yours: recognize therefore such."
For they refreshed my spirit and yours: here Paul is speaking about true Christian fellowship. A good thing to keep in mind is that this fellowship is based in the Word of God, and Paul says that they have a good grasp of grace, and that they not only lift his spirits, but they will lift theirs also. Recognize therefore such: Paul says receive them gladly on this account, and they will surely benefit.
Verse 19, "The churches of Asia salute you, Aquila and Priscilla salute you in the Lord, with the church that is in their house."
LGT "The assemblies of Asia salute you: Aquila and Priscilla salute you much in [the] Lord, with the assembly in their house."
It is my contention, that is (with the big congregations), that it was never the Lord's intent that the church should be known by a large building, or by a denominational name; I believe the church is made up of individual Christians who want to meet and fellowship as God's family around the Word of God.
Calvin has this great note:
"With the church that is in their house: A magnificent eulogium [high praise], 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 [to assemblies], 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."
Verse 20, "All the brethren greet you. Greet ye one another with an holy kiss."
LGT "Salute you all the brethren. Salute one another with a holy kiss."
It was customary among the Jews to salute one another with a kiss. However the custom has long been outlived. Today we salute one another with a handshake, or to close family members, a hug.
The editor of Calvin's commentary has these notes on the superstitions introduce by the Roman Catholic Church on this verse:
"In Young's lectures on Popery, (Lon. 1836), p. 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, sitting 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 Rom. 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, 'From this has sprung that ceremony which is at this day among the Papists, of kissing the patine, and making an offering. The former is mere superstition without advantage: the latter serves no purpose, except to satisfy the greed of the priests, if satisfied it can be.' Poole, in his Annotations on Rom. 16:16, says, 'The primitive Christians did use it' (the holy kiss) 'in the assemblies; so tertullian testifieth, and they did it especially in receiving the Eucharist. So Chrysostom withnesseth, 'We do well,' saith he, 'to kiss in the mysteries, that we may become one.' This custom for good reason is laid down, and the Romanists in room of it, keep up the foolish and superstitious ceremony, which is to kiss the pax in the mass."
Verse 21, "The salutation of me Paul with mine own hand."
LGT "The salutation of Paul by my own hand."
Paul dictated the letter, but signed it with his own hand.
Verse 22, "If any man love not the Lord Jesus Christ, let him be anathema Maranatha."
LGT "If anyone love not the Lord, Let him be anathema; Maran atha."
The KJV connects Maran atha with anathema, which is a blunder. The word anathema means accursed, while Maran atha means the Lord has come. This phrase was sort of a watchword among the first Church. These who did not love the Lord were the pretenders who came in to trouble the believers.
Verse 23, "The grace of our Lord Jesus Christ be with you."
LGT "The grace of the Lord Jesus [be] with you."
This is Paul's usual benediction to those who love the Lord.
Verse 24, "My love be with you all in Christ Jesus. Amen."
LGT "My love [be] with you all in Christ Jesus."
Paul loved the Lord, and therefore he loves all the Lord's family. We will love the Lord's family if we love the Lord. Paul ends his letter with this very tender expression of his deepest feelings for this Church.
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