1 Corinthians 16:24

• All of Paul's letters end with a blessing like this one.

• Paul mentions grace at both the start and end of this letter (see 1:3).

Like in his other letters, Paul greets his friends and offers a blessing.

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. Co1 16:8 shows it was written at Ephesus. BENGEL conjectures that perhaps, however, it was sent from Philippi (Co1 16:5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.





Next: 2 Corinthians Introduction

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. Act 18:26), with the church in their house (Co1 16:19), and from all the brethren (Co1 16:20) 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, Co1 16:19. 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 (Co1 16:20), 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, Co1 16:21. 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 (Th2 3:17), 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 6:11. 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, Co1 16:22. 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 meiōsis, 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 (Luk 19:27), 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, Joh 3:36. 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, Co1 16:23. 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, Co1 16:24. 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.

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. [168]

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. [169]

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. [170] 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, [171] 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; [172] in place of which, among nations that were somewhat averse to the practice of kissing, there crept in the custom of kissing the patine. [173] 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 [174] and in needful services, but also by that token, provided only it was holy, that is, neither unchaste nor deceitful, [175] -- 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. [176] 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, [177] 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. [178]

What he immediately adds -- Maranatha, is somewhat more difficult. Almost all of the ancients are agreed, that they are Syriac terms. [179] 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, [180] on the authority of Theodore Bibliander, has affirmed, that, in the Chaldee dialect, Maharamata has the same meaning as the Hebrew term chrm, cherem, (accursed,) [181] and I was myself at one time assured of the same thing by Wolfgang Capito, [182] a man of blessed memory It is nothing unusual, however, for the Apostles to write such terms differently from the way in which they are pronounced in the language from which they are derived; as may be seen even from the instances brought forward above. Paul, then, after pronouncing an anathema on those who do not love Christ, [183] deeply affected with the seriousness of the matter, as if he reckoned that he had not said enough, added a term that was in common use among the Jews, and which they made use of in pronouncing a sentence of anathema -- just as if, speaking in Latin, I should say, "I excommunicate thee," but if I add -- "and pronounce thee an anathema," this would be an expression of more intense feeling. [184]

END OF THE COMMENTARIES ON THE FIRST EPISTLE.

Footnotes:

[168] 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 -- pros Korinthious a enraphe apo Ephesou -- 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.

[169] "Sont comme vne yurongnerie spirituelle, qui assopit et estourdit l'entendement;" -- "Are like a spiritual drunkenness, which makes the mind drowsy and stupid."

[170] 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.

[171] "Selon que chacun estoit plus homme de bien et vertueux;" -- "In proportion as an individual was an honorable and virtuous man."

[172] "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.

[173] 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.

[174] "Par affection interieure;" -- "By inward affection."

[175] "Ou consistast en mine seulement;" -- "Or consisted in mere appearance."

[176] "Ne cherehans que le proufit de lents ventres, et leur propre gloire;" "Seeking only the profit of their bellies, and their own glory."

[177] Calvin, when commenting on [11]Galatians 1:8, remarks that the original term there employed, anathema, denotes cursing, and answers to the Hebrew word chrm; and he explains the expression -- "let him be accursed," as meaning, "Let him be held by you as accursed."

[178] "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."

[179] "Que ce sont mots empruntez de la langue Syrienne;" -- "That they are words borrowed from the Syriac language."

[180] 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 suffer them to die! But, my friends, why should we weep for him, as dead, Who lives to others and himself?" Beza's "Poemata Varia," -- Ed.

[181] Thus in 1 Kings 20:42, we have the expression, 'ys-chrmy, (ish cheremi,) the man of my curse, or the man whom I anathematize. See also Isaiah 34:5; Zechariah 14:11. -- Ed.

[182] Calvin, when [12]commenting on Philippians 3:5, having occasion to speak of the etymology of the term Pharisees, says that he considered it to be derived -- not as was commonly supposed, from a word signifying to separate -- -but from a term denoting interpretation, this having been the view given of it by Capito -- "sanctae memoriae viro," -- "a man of sacred memory." It is stated by Beza in his life of Calvin, that when at Basle, Calvin lived on intimate terms with those two distinguished men, Simon Grynaeus and Wolfgang Capito, and devoted himself to the study of Hebrew. -- Calvin's Tracts, volume 1.--- Ed.

[183] "Ayant excommunie, et declare execrables ceux-la qui n'aiment point Iesus Christ;" -- "Having excommunicated, and pronounced execrable those who do not love Jesus Christ."

[184] "Maran atha (Maran atha) is a Syro-Chaldee expression, signifying the Lord is to come,' i.e., will come, to take vengeance on the disobedient and vicious. Hence with the words Anathema Maranatha the Jews began their papers of excommunication." -- Bloomfield.

My love be with you all in Christ Jesus - It appears exceedingly strange that the apostle should say, My love be with you; as he said, The grace of our Lord Jesus Christ be with you. We can easily conceive what the latter means: the grace of Christ is an active, powerful, saving principle; it is essential to the existence of the Christian Church that this grace should be ever with it: and without this grace no individual can be saved. But what could the love of the apostle do with them? Has it any meaning? I confess I can see none, unless it be intended to say, I love you; or, I continue to love you. The pronoun μου, my, is wanting in the Codex Alexandrinus, and in 73, an excellent MS. in the Vatican, written about the eleventh century. This will help us to a better sense, for it either says, May love prevail among you! or supplying the word Θεου God, as in Co2 13:14, The love of God be with you! This gives a sound sense; for the love of God is as much a principle of light, life, and salvation, as the grace of Christ. And probably ΜΟΥ, my, is a corruption for ΘΕΟΥ, of God. And this is the more likely, because he uses this very form in the conclusion of his second epistle to this Church, as we have seen above. I conclude, therefore, that the reading of the two MSS. above is the true reading; or else that μου is a corruption for Θεου, and that the verse should be read thus: The love of God be with you all, in (or by) Christ Jesus.
Amen - So be it: but this word is wanting in most MSS. of repute, and certainly was not written by the apostle.
1. The subscription to this epistle in our common English Bibles, and in the common editions of the Greek text, is palpably absurd. That it was not written from Philippi, but from Ephesus, see the notes on Co1 16:5, Co1 16:8 (note), Co1 16:10 (note), Co1 16:19 (note); and that it could not be written by Silvanus, and Fortunatus, and Achaicus, and Timotheus," needs no proof. But this subscription is wanting in all the best MSS. and versions, either in whole or in part. In some it is simply said, The first to the Corinthians; in others, The first to the Corinthians is finished; written from Ephesus - from Asia - from Ephesus of Asia - from Philippi of Macedonia - from Philippi of Macedonia, and sent by the hands of Timothy; so the Syriac. Written from Ephesus, by Stephanas and Fortunatus; Coptic. Written from Philippi by Stephanas, and Fortunatus, and Achaicus; Slavonic. Written, etc., by Paul and Sosthenes. Written from the city of Philippi, and sent by Stephanas, and Fortunatus, and Achaicus, and Timotheus; Arabic. There are other variations, which need not be set down. Those only appear to be correct that state the epistle to have been sent from Ephesus, of which there can be no reasonable doubt.
2. In closing my observations on this epistle, I feel it necessary once more to call the reader's attention to the many difficulties contained in it as an excuse for any thing he may find handled in an unsatisfactory manner. Perhaps it will be of little consequence for him to know that this epistle has cost me more labor and difficulty than any portion of the same quantity which I have yet passed over either in the Old or New Testament.
3. It has been already noticed that the Church at Corinth had written to the apostle for advice, direction, and information on a variety of points; and that this epistle is, in the main, an answer to the epistle from Corinth. Had we that epistle, all difficulty would vanish in this; but, as the apostle only refers to their questions by mere catch words from their letter, it is impossible to know, in all cases, what the questions contained. To them the answers would be clear, because they knew on what they had consulted him; to us the answers must be, as they really are in some cases, necessarily obscure, because we know not the whole bearing and circumstances of the questions. Indeed the epistle contains more local matter, and more matter of private application, than any other in the New Testament; and there is in it, on the whole, less matter for general use than in most other parts of the sacred writings. Yet it is both very curious and useful; it gives insight into several customs, and not a few forms of speech, and matters relative to the discipline of the primitive Church, which we can find nowhere else: and it reads a very awful lesson to those who disturb the peace of society, make schisms in the Church of Christ, and endeavor to set up one preacher at the expense of another.
4. It shows us also how many improper things may, in a state of ignorance or Christian infancy, be consistent with a sincere belief in the Gospel of Christ, and a conscientious and zealous attachment to it.
5. In different parts of the epistle we find the apostle speaking very highly of the knowledge of this Church; and its various gifts and endowments. How then can we say that its blemishes arose from ignorance? I answer, that certainly only a few of the people at Corinth could possess those eminent spiritual qualifications; because the things that are attributed to this Church in other places are utterly inconsistent with that state of grace for which the apostle, in other places, appears to give them credit. The solution of the difficulty is this: There were in the Church at Corinth many highly gifted and very gracious people; there were also there many more, who, though they might have been partakers of some extraordinary gifts, had very little of that religion which the apostle describes in the thirteenth chapter of this epistle.
6. Besides, we must not suppose that eminent endowments necessarily imply gracious dispositions. A man may have much light and little love; he may be very wise in secular matters, and know but little of himself, and less of his God. There is as truly a learned ignorance, as there is a refined and useful learning. One of our old writers said, "Knowledge that is not applying, is only like a candle which a man holds to light himself to hell." The Corinthians abounded in knowledge, and science, and eloquence, and various extraordinary gifts; but in many cases, distinctly enough marked in this epistle, they were grossly ignorant of the genius and design of the Gospel. Many, since their time, have put words and observances in place of the weightier matters of the Law, and the spirit of the Gospel. The apostle has taken great pains to correct these abuses among the Corinthians, and to insist on that great, unchangeable, and eternal truth, that love to God and man, filling the heart, hallowing the passions, regulating the affections, and producing universal benevolence and beneficence, is the fulfilling of all law; and that all professions, knowledge, gifts, etc., without this, are absolutely useless. And did this epistle contain no more than what is found in the 13th chapter, yet that would be an unparalleled monument of the apostle's deep acquaintance with God; and an invaluable record of the sum and substance of the Gospel, left by God's mercy to the Church, as a touchstone for the trial of creeds, confessions of faith, and ritual observances, to the end of the world.
7. I have often had occasion to note that the whole epistle refers so much to Jewish affairs, customs, forms of speech, ceremonies, etc., that it necessarily supposes the people to have been well acquainted with them: from this I infer that a great majority of the Christian Church at Corinth was composed of converted Jews; and it is likely that this was the case in all the Churches of Asia Minor and Greece. Many Gentiles were undoubtedly brought to the knowledge of the truth; but the chief converts were from among the Hellenistic Jews. In many respects Jewish phraseology prevails more in this epistle than even in that to the Romans. Without attention to this it would be impossible to make any consistent sense out of the 15th chapter, where the apostle treats so largely on the doctrine of the resurrection, as almost every form and turn of expression is Jewish; and we must know what ideas they attached to such words and forms of speech, in order to enter into the spirit of the apostle's meaning. His ignorance of this caused a late eminent writer and philosopher to charge the apostle with "inconsistent reasoning." Had he understood the apostle's language, he would not have said so; and as he did not understand it, he should have said nothing. A man may be qualified to make great and useful discoveries in the doctrine of gases or factitious airs, who may be ill qualified to elucidate the meaning of the Holy Spirit.
8. Before I finish my concluding observations on this epistle, I must beg leave to call the reader's attention once more to the concluding words of the apostle: If any man love not the Lord Jesus Christ, let him be anathema, maran-atha. These words have been as often misunderstood, and perhaps as dangerously applied, as another passage in this epistle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, etc. Though I am ready to grant that the bad Christian, i.e. the man who professes Christianity, and yet lives under the power of sin, is in a very dangerous state; and that he who, while he credits Christianity, is undecided as to the public part he should take in its profession and practice, is putting his eternal interests to the most awful hazard; yet I must also grant that the meaning generally put on the words in question is not correct. The words apply to the gainsaying and blasphemous Jews; to those who were calling Christ anathema, or accursed; and cannot be applied to any person who respects his name, or confides in him for his salvation; much less do they apply to him who finds through the yet prevalence of evil in his heart, and the power of temptation, that he has little, and, to his own apprehension, no love to the Lord Jesus. The anathema of the apostle is denounced against him only who gives the anathema to Christ: of this, not one of my readers is capable. It is the duty of all to love him with an undivided heart: if any be not yet able to do it, let him not be discouraged: if the Lord cometh to execute judgment on him who calleth Jesus accursed, he cometh also to fulfill the desire of them who fear him; to make them partake of the Divine nature, and so cleanse their hearts by the inspiration of his Holy Spirit, that they shall perfectly love him, and worthily magnify his name.

My love be with you all,.... Meaning either that he desired that he might be loved by them, as they were by him, and might always have a place in their hearts and affections, as they had in his; or that his love, which extended to all of them without exception, to rich and poor, greater or lesser believers, might be always acceptable to them; and which he now commended to them, and saluted them with, from his very heart: and that it might not be thought to be a carnal affection, or on account of any outward things, he adds,

in Christ Jesus; he loved them for Christ's sake, because they were his, had his grace bestowed on them, his image stamped upon them, and his Spirit put within them; and concludes as usual, with an

Amen; both by way of request, and for the sake of confirmation; desiring that so it might be, and believing that so it would be. The following subscription is added, not by the apostle, but by some other hand since. "The first" epistle "to the Corinthians was written from Philippi, by Stephanas, and Fortunatus, and Achaicus, and Timotheus"; but, as has been already observed, this epistle was not written from Philippi, but from Ephesus, where the apostle now was, as appears from 1 Corinthians 16:8; nor was it sent by Timotheus, for he was sent out before the writing of this epistle, see 1 Corinthians 4:17, and the apostle puts an if upon his coming to them, in 1 Corinthians 16:10, which he would scarcely have done, if he had sent this letter by him; though very probably it was sent by the other three, who came from Corinth, at their return thither.

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 Christ’ s sake; or, I wish that my love may abide in and with you.

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

These words are no part of Scripture; and (as was said before) it is much more probable, that this Epistle was written from Ephesus than from Philippi, though it might be sent by these, or some of these, men named.