In
this chapter the apostle, I. Gives directions about some charitable
collection to be made in this church, for the afflicted and impoverished
churches in Judea, ver. 1-4. II. He talks of paying them a visit, ver. 5-9.
III. He recommends Timothy to them, and tells them Apollos intended to come
to them, ver. 10-12. IV. He presses them to watchfulness, constancy,
charity, and to pay a due regard to all who helped him and his
fellow-labourers in their work, ver. 13-19. V. After salutations from
others, and his own, he closes the epistle with a solemn admonition to them,
and his good wishes for them, ver. 20, to the end.
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Contributions
for the Poor.
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A. D. 57.
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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 euodwtai,
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 sabbatwn
(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.
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Paul Promises to Visit Corinth.
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A. D. 57.
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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
parodw--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.
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The
Apostle Recommends Timothy; General Directions.
A. D. 57.
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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), ekdecomai gar auton meta twn adelfwn--"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.
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Particular
Directions.
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A. D. 57.
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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 eautouV,
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.
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Commendations
and Salutations.
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A. D. 57.
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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 meiwsiV,
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.
