saries. Many opposers; many who resist the gospel. These were doubtless in part Jews who excited opposition to him, and in part the friends of Demetrius. See Acts xix. That Paul had great success in Ephesus, and that his labours were attended with a great revival of religion there, is manifest from that chapter. We may remark here, (1.) That such a work of grace, such a setting open a great and effectual door, is often the occasion of increased opposition to the gospel. It is no uncommon thing that the adversaries of Christ should be excited at such times; and we are not to be surprised if the same thing should occur now which occurred in the time of Paul. (2.) This was regarded by Paul as no reason why he should leave Ephesus, but rather as a reason why he should remain there. It was regarded by him as an evidence that the Holy Spirit was there. It was proof that the enemies of God were alarmed, and that the kingdom of Christ was advancing. His presence, also, would be needed there, to encourage and strengthen the young converts who would be attacked and opposed; and he deemed it his duty to remain. A minister should never wish to make enemies to the gospel, nor seek to excite them to make opposition; but such opposition is often evidence that the Spirit of God is among a people; that the consciences of sinners are aroused and alarmed; and that the great enemy of God and man is making, as he was at Ephesus, a desperate effort to preserve his kingdom from being destroyed. (3.) A minister should regard it as his duty in a special manner to be among his people when there is such opposition excited. His presence is needed to comfort and encourage the church; and when the minds of men are excited, it is often the best time to present truth, and to defend successfully the great doctrines of the Bible. (4.) Ministers should not be discouraged because there is opposition to the gospel. It is one ground of encouragement. It is an indication of the presence of God in awakening the conscience. And it is far more favourable as a season to do good than a dead calm and when there is universal stagnation and unconcern. Now if Timotheus come.-Paul had sent Timothy to them, (see Note, ch. iv. 17, 18,) but as he had many churches to visit, it was not absolutely certain that he would go to Corinth. May be with you without fear.-Let him be received kindly and affectionately. Timothy was then a young man. (Acts xvi. 1--3. 1 Tim. iv. 12.) There might be some danger that he might feel himself embarrassed among the rich, the gay, and the great. Paul, therefore, asks them to encourage him, to receive him kindly, and not to embarrass him. Perhaps, also, there may be some reference to the false teachers whom Timothy might be called on to oppose. They were powerful, and they might endeavour to intimidate and Let no man, therefore, despise him.-Let no one despise him on account of his youth and inexperience. It is probable that some of the more wealthy and proud, some who valued themselves on their wisdom and experience, would be disposed to look upon him with contempt. On another occasion, he directed Timothy so to live as that no one should have occasion to despise him on account of his youth, (1 Tim. iv. 12;) and he here urges on the Corinthians, that they should not despise him because he was a young man, and comparatively inexperienced. A minister of the gospel, though young, should receive the respect that is due to his office; and if he conducts himself in accordance with his high calling, his youth should be no barrier to the confidence and affection of even aged and experienced Christians. It should be rather a reason why they should treat him with affection, and encourage him in his work. But conduct him forth in peace. — That is, when he leaves you. Attend him on his way, and help him forward on his journey to me. (See Note on ver. 6.) For 1 look for him with the brethren. - Erastus accompanied Timothy in this journey, (Acts xix. 22,) and probably there were others with him. Titus also had been sent to Corinth, (2 Cor. xii. 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. VER. 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. m Chap. i. 12. As touching our brother Apollos.-Tindal renders this, "To speak of brother Apollo." In regard to Apollos, see Note, ch. i. 12. His will was not at all to come at this time.-It is probable that there were matters which detained him, or which required his presence in Ephesus. It is not known why Apollos had left Corinth, but it has been supposed that it was on account of the dissensions which existed there. For the same reason he might not be induced to return there while those dissensions lasted, and there might be employment which he had where he then was which rendered his presence there important. The Latin fathers say that Apollos did after this return to Corinth, when the religious differences had been settled. Bloomfield. It is probable that the Corinthians had requested, by the messengers that is, not to be a coward, or timid, or alarmed at enemies, but to be bold and brave. We have a similar phrase in common use: "Be a man," "Show yourself a man ;" that is, be not mean, or be not cowardly. Be strong.-Be firm, fixed, stedfast. Comp. Eph. vi. 10, "Be strong in the Lord, and in the power of his might.” VER. 14. Let all your things be done with charity. who carried their letter to Paul, that either he or Apollos would come and visit them. Paul states, in reply, that he had endeavoured to prevail on Apollos to go, but had not succeeded. He will come when he shall have convenient time.The Greek word means, when he should have leisure, or a good opportunity. He might then be engaged; or he might be unwilling to go while their contentions lasted. They had probably (ch. i. 12) endeavoured to make him the head of a party, and on that account he might have been unwilling to return at present among them. But Paul assures them that he designed to come among them at some future time. This was said probably to show them that he still retained his affec-portance, and because it is a summing up of all tion for them, and had a tender solicitude for their that he had said in this epistle. See ch. xiii ; Here he says, that charity, or love, was peace and prosperity. Had this not been said, xiv. 1. to regulate all that they did. This was a simple they might, perhaps, have inferred that he was offended, and had no desire to come among rule; and if this was observed, every thing would them. 1 Pet. iv. 8. direction is repeated on account of its great imLet all your things, &c.-All that you do. This be done well. VER. 13. Watch "ye, stand fast in the faith, VER. 15. I beseech you, brethren, (ye know the quit you like men, be strong." Watch ye.-The exhortation in this and the following verse is given evidently in view of the peculiar dangers and temptations which surrounded them. The word here used (гonpopɛite,)| means, to keep awake, to be vigilant, &c.; and this may, perhaps, be a military metaphor derived from the duty of those who are stationed as sentinels to guard a camp, or to observe the motions of an enemy. The term is frequently used in the New Testament, and the duty frequently enjoined. (Matt. xxiv. 41, 42; xxv. 13. Mark xiii. 35. Luke xxi. 36. Acts xx. 31. 1 Thess. v. 6. 2 Tim. iv. 5.) The sense here is, that they were to watch, or be vigilant, against all the evils of which he had admonished them, the evils of dissension, of erroneous doctrines, of disorder, of false teachers, &c. They were to watch lest their souls should be ruined, and their salvation endangered; lest the enemies of the truth and of holiness should steal silently upon them, and surprise them. They were to watch with the same vigilance that is required of a sentinel who guards a camp, lest an enemy should come suddenly upon them, and surprise the camp when the army was locked in sleep. Stand fast in the faith-Be firm in holding and defending the truths of the gospel. Do not yield to any foe, but maintain the truth, and adhere to your confidence in God and to the doctrines of the gospel with unwavering constancy. (See Note, ch. xv. 1.) Be firm in maintaining what you believe to be true, and in holding on to your personal confidence in God, notwithstanding all the arts, insinuations, and teachings of seducers and the friends of false doctrine. Quit you like men, (avopileole, from ȧvno, a man.)—The word occurs nowhere else in the New Testament. In the LXX, it occurs in Josh. i. 6, 7, 9, 18; 1 Chron. xxviii. 20; 2 Chron. xxxii. 7; Neh. ii. 1; and in eighteen other places. See Trommius' Concordance. It occurs also in the classic authors. See Xen. Oec. v. 4. It means, to render one manly or brave; to show one's self a man; house of Stephanas, that it is the 'first-fruits of Achaia, and that they have addicted them. selves to the ministry of the saints,) s Rom. xvi. 5. I beseech you, brethren.—The construction nere | is somewhat involved, but the sense is plain. The words, "I beseech you," in this verse, are evidently to be taken in connexion with ver. 16, “I beseech you that ye submit yourselves unto such," &c. The design is to exhort them to pay proper deference to Stephanas, and to all who sustained the same rank and character; and the remainder of ver. 15 is designed to state the reason why they should show respect and kindness to the household of Stephanas. Ye know the house. -You are acquainted with the household, or family. Probably a considerable portion, or all, of the family of Stephanas had been converted to the Christian faith. Of Stephanas.-See Note, ch. i. 16. Paul there says that he had baptized his family. That it is the first-fruits of Achaia. They were the first converted to the Christian religion in Achaia. See Note, Rom. xvi. 5. Respecting Achaia, see Note, Acts xviii. 12. That they have addicted themselves, &c.- 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. VER. 16. That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. # Heb. xiii. 17. That ye submit yourselves, &c.-The word used here means evidently, that you would show them proper deference and regard; that you would treat them with distinguished respect and honour for what they have done. And to every one that helpeth with us, &c.-Every one that aids us in the ministry, or provides for our wants, &c. It is possible that Stephanas lived among them at this time, (Note, ch. i. 16.) though he had been converted in Achaia; and it is probable that, as Corinth was a central place and a thoroughfare, others might come among them who were the personal friends of Paul, and who had aided him in the ministry. Towards all such he bespeaks their kind, and tender, and respectful regards. VER. 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking" on your part they have supplied. u Phil. ii. 30. I am glad of the coming.-That is, I am glad that they have come to me at Ephesus. I rejoice that he who was converted by my ministry in Achaia, and who has so long shown himself to be a personal friend to me, and an aid in my work, came where I am. Stephanas.-The same person evidently mentioned in the previous verses. Probably he, as one of the oldest and most respected members of the church, had been selected to carry the letter of the Corinthians (ch. vii. 1) to Paul, and to consult with him respecting the affairs of the church there. Fortunatus and Achaicus.-These persons are not referred to anywhere else in the New Testament. It appears that Fortunatus survived Paul, for he was subsequently the messenger of the church at Corinth to that at Rome, and bore back to the Corinthians the epistle which Clement of Rome sent to them. See that epistle, § 59. For that which was lacking, &c.-The word which is here used, and rendered, "that which was lacking," (voriρnua,) does not occur in the classic writers. It means properly that which is wanting, want, lack.-Robinson. It may be used to denote a want or lack of any kind, whether of support, sustenance, aid, consolation, information, or counsel. See Luke xxi. 4. Phil. ii. 30. 1 Thess. iii. 10. 66 me information respecting the state of things in the church; and their society has been with me of the most gratifying and cheering kind. And yours." By removing," says Locke, "those suspicions and fears that were on both sides." By thus supplying your absence, they have benefited us both. For Paul gained information of those absent, and they gained in the counsel afforded to them by the apostle."—Bloomfield. "For they refreshed my spirit by their obliging behaviour and edifying conversation, as, I doubt not, they have often refreshed yours by their ministrations among you."-Doddridge. The sense seems to be, that their visit to him would be a benefit to both; would result in imparting comfort, a good understanding, an increase of their mutual attachment, and ultimately a large accession to their mutual joy when they should again meet. Therefore acknowledge ye them that are such.-Receive affectionately; recognise as brethren; cherish, treat kindly all that evince such a spirit. See Notes on ver. 15, 16. The apostle here designs evidently, that the Corinthians should receive them kindly on their return, and regard with deference and respect the counsel which they might offer, and the message which they might bear from him. VER. 19. The churches of Asia salute you. The churches of Asia.-The word "Asia" in What this was which the Corinthians had neglected or failed to furnish Paul, and which had been supplied by the presence of these persons, can be only a matter of conjecture; and different commentators have supposed different things. It might be a neglect to provide for his wants, or a defect of informing him about their affairs in the letter which they had sent him; or it might be that these persons had furnished, by their presence and conversation, those consola--Note, Rom. xvi. 5. tions and friendly offices which the church at Corinth would have rendered had they been all present; and Paul may mean to say, that he had enjoyed with them that friendly intercourse and Christian communion which he had desired with them, but which was lacking, i. e. which he had not been permitted to enjoy by reason of his absence. This is the view which is given by Rosenmüller, Doddridge, Bloomfield; and as Paul does not seem here inclined to blame them, this view is most in accordance with the general strain of the passage. VER. 18. For they have refreshed my spirit and yours: therefore acknowledge "ye them that are such. 1 Thess. v. 12. For they have refreshed my spirit.—By their presence and conversation. They have given VER. 20. All the brethren greet you. Greet ye one another with a holy kiss. All the brethren, &c.-All the Christians with whom Paul was connected in Ephesus. They felt a deep interest in the church at Corinth, and sent to them Christian salutations. With a holy kiss.-See the Note on Rom. xvi. 16. VER. 21. The salutation of me, Paul, with mine own hand. The salutation of me, Paul, with mine own hand. It is evident that Paul was accustomed to employ an amanuensis in penning his epistles. (see Note on Rom. xvi. 22,) though he signed his own name, and expressed his Christian salutation in every epistle. (2 Thess. iii. 17. Comp. Col. iv. 18.) This gave a sanction to what was written; was a proof that it was his own, and was a valuable token of affectionate regard. It was a proof that there was no fraud or imposition. Why he employed an amanuensis is not known. VER. 22. If any man love not the Lord Jesus Christ, let him be anathema "maran-atha. y Eph. vi. 24. z Gal. i. 8, 9. a Jude 14, 15. If any man love not the Lord Jesus Christ.This is a most solemn and affecting close of the whole epistle. It was designed to direct them to the great and essential matter of religion, the love of the Lord Jesus; and was intended, doubtless, to turn away their minds from the subjects which had agitated them, the disputes and dissensions which had rent the church into factions, to the great inquiry whether they truly loved the Saviour. It is implied that there was danger, in their disputes and strifes about minor matters, of neglecting the love of the Lord Jesus, or of substituting attachment to a party in the place of that love to the Saviour which alone could be connected with eternal life. Let him be anathema. On the meaning of the word anathema, see Note, chap. xii. 3. The word properly means accursed, or devoted to destruction; and the idea here is, that he who did not believe in the Lord Jesus, and love him, would be, and ought to be, devoted to destruction, or accursed of God. It expresses what ought to be done; it expresses a truth in regard to God's dealings, not the desire of the apostle. No matter what any man's endowments might be; no matter what might be his wealth, his standing, or his talent; no matter if he were regarded as a ruler in the church, or at the head of a party: yet if he had not true love to the Lord Jesus, he could not be saved. This sentiment is in accordance with the declaration of the Scripture every where. See particularly, John iii. 31. Mark xvi. 16, and the Note on the latter place. Maranatha.-These are Syriac words, Moran Etho, "the Lord comes;" i. e. will come. The reason why this expression is added may be, (1.) To give the greater solemnity to the declaration of the apostle; i. e. to give it an emphatic form. (2.) To intimate that, though there were no earthly power to punish a want of love to the Saviour; though the state could not, and ought not to punish it; and though the church could not exclude all who did not love the Lord Jesus from its bosom, yet they could not escape. For the Lord would himself come to take vengeance on his enemies, and no one could escape. Though, therefore, those who did not love the Lord Jesus could not be punished by men, yet they could not escape divine condemnation. The Lord would come to execute vengeance himself, and they could not escape. It is probable (see Lightfoot in loco) that the Jews were accustomed to use such a form in their greater excommunication, and that they meant by it, that the person who was thus devoted to destruction, and excommunicated, must be destroyed; for the Lord would come to take vengeance on all his enemies. "It certainly was not now, for the first time, used as a new kind of cursing by the apostle; but was the application of a current mode of speech to the purpose he had in contemplation. Perhaps, therefore, by inspecting the manners of the East, we may illustrate the import of this singular passage. The nearest approach to it that I have been able to discover is in the following extract from Mr. Bruce; and though, perhaps, this does not come up to the full power of the apostle's meaning, yet probably it gives the idea which was commonly attached to the phrase among the public. Mr. Bruce had been forced by a pretended saint, in Egypt, to take him on board his vessel, as if to carry him to a certain place, whereas Mr. Bruce meant no such thing; but, having set him on shore at some little distance from whence he came, 'we: slacked our vessel down the stream a few yards, filling our sails, and stretching away. On seeing this, our saint fell into a desperate passion, cursing, blaspheming, and stamping with his feet; at every word crying, "Shar Ullah!" i. e. May God send, and do justice!' This appears to be the strongest execration this passionate Arab could use, i. e. To punish you adequately is out of my power: I remit you to the vengeance of God.' Is not this the import of anathema maranatha?"-Taylor in Calmet. This solemn declaration, or denunciation, the apostle wrote with his own hand, as the summary of all that he had said, in order that it might be attentively regarded. There is not a more solemn declaration in the Bible; there is not a more fearful denunciation; there is no one that will be more certainly executed. No matter what we may have, -be it wealth, or beauty, or vigour, or accomplishment, or adorning, or the praise and flattery of the world; no matter if we are elevated high in office and in rank; no matter if we are honoured by the present age, or gain a reputation to be transmitted to future times; yet if we have not love to the Saviour, we cannot be saved. | We must be devoted to the curse; and the Lord Jesus will soon return to execute the tremendous sentence on a guilty world. How important, then, to ask whether we have that love? Whether we are attached to the Lord Jesus in such a manner as to secure his approbation? Whether we so love him as to be prepared to hail his coming with joy, and to be received into his everlasting kingdom.-In the close of the Notes on this epistle, I may ask any one who shall read these pages whether he has this love? And I may press it upon the attention of each one, though I may never see their faces in the flesh. as the great inquiry which is to determine their everlasting destiny. The solemn declaration stands here, that if they do not love the Lord Jesus, they will be, and they ought to be, de- I voted to destruction. The Lord Jesus will soon return to make investigation, and to judge the world. There will be no escape; and no tongue can express the awful horrors of an eternal curse pronounced by the lips of the Son of God. VER. 23. The grace of our Lord Jesus Christ be with you. b Rom. xvi. 20. The grace, &c.-Note, Rom. xvi. 20. VER. 24. My love be with you all in Christ Je- and in some instances evidently by some person In Christ Jesus.-Through Christ Jesus; or in connexion with your love to him, i. e. as Christians. This is an expression of tender regard to them as Christian brethren; of his love for the church; and his earnest desire for their welfare. It is in accordance with the usual manner in which he closes his epistles; and it is peculiarly tender, affectionate, and beautiful here, when we consider the manner in which he had been treated by many of the Corinthians, and as following the solemn declaration in ver. 22. Paul loved them, loved them intensely, and was ever ready to express his affectionate regard for them all, and his earnest desire for their salvation. The subscription to the epistle, "The First Epistle to the Corinthians," &c., was evidently written by some other hand than that of Paul, and has no claim to be regarded as inspired. Probably these subscriptions were added a considerable time after the epistles were first written; who was not well informed on the subject. See the Note at the end of the Epistle to the Romans. In this instance, the subscription is evidently in its main statement false. The epistle bears internal marks that it was written from Ephesus, though there is every probability that it was sent by three of the persons who are here mentioned. It is absurd, however, to suppose that Timothy was concerned in bearing the epistle to them, since it is evident, that when it was written he was already on a visit to the churches, and on his way to Corinth. See Notes on chap. xvi. 10, 11; iv. 17. There is not the slightest internal evidence that it was written from Philippi; but every thing in the epistle concurs in the supposition that it was sent from Ephesus. See the Introduction to the epistle. There is, however, a considerable variety among the MSS. in regard to the subscription; and they are evidently none of them of any authority; and as these subscriptions generally mislead the reader of the Bible, it would have been better had they been omitted. |