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÷÷1 CORINTHIANS 16

1 CORINTHIANS 16

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

INTRODUCTION

1. Chapter 15 is a highly developed theological argument dealing with the reality of the resurrection, while chapter 16 is related to daily practical Christianity. Paul has no problem moving between truth and life. They must be held together. This type of sudden shift from one subject to another characterizes Paul's writings. It may reflect a series of questions asked by the Corinthian church (see note at 1 Cor. 7:1).
   
   
2. Brief Outline:
   1. 1 Cor. 16:1-4, collection for Judean poor
   2. 1 Cor. 16:5-9, tentative travel plans to Corinth
   3. 1 Cor. 16:10-12, other Christian workers
   4. 1 Cor. 16:13-18, final admonitions
   5. 1 Cor. 16:19-24, closing greetings
   
   
3. Paul's relationship with Aquila and Prisca:
   1. They were Jewish tent makers (or leather workers) in Rome. Claudius' edict of A.D. 49-50, which banned all Jewish worship practices (which at this period included church activities), forced them to move.
   2. They met Paul in Corinth, Acts 18:2.
   3. They later moved to Ephesus and began a house church, 1 Cor. 16:19.
   4. They moved back to Rome after Claudius died in A.D. 54 and the edict was rescinded, Rom. 16:6.

SPECIAL TOPIC: AQUILA AND PRISCA/PRICILLA

WORD AND PHRASE STUDY

÷1 CORINTHIANS 16:1-4

NASB (UPDATED) TEXT: 1 CORINTHIANS 16:1-4
 ¹Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. ²On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come. ³When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem; ⁴and if it is fitting for me to go also, they will go with me.

16:1 "Now concerning" "Peri de" is a Greek phrase which introduces Paul's answers to questions which the Corinthian church had sent Paul (cf. 1 Cor. 7:1,25; 8:1; 12:1; 16:1,12; and possibly 15:1).

▣ "the collection" Logia is a term which has been found in the Greek papyri in Egypt to designate a gift of money for a religious purpose, but not related to a regular tax (cf. Moulton, Milligan, The Vocabulary of the Greek Testament, p. 377). Paul first mentioned this concern for the poor in Judea in a conversation with James, Peter, John, and Barnabas in Gal. 2:10; 6:10. This specific offering was begun by the church at Antioch where Paul and Barnabas served, Acts 11:27-30. This offering is mentioned in several NT books (cf. Acts 24:17; Rom. 15:26; 2 Cor. 8-9; 1 Cor. 16:1). It was an attempt to seal the relationship between the Hebrew mother church and the Gentile churches.

Paul calls this one-time contribution by several other names.

1. almsgiving (gifts of charity), Acts 24:17; see SPECIAL TOPIC: ALMSGIVING
2. fellowship, Rom. 15:26,27; 2 Cor. 8:4; 9:13; see SPECIAL TOPIC: KOINŌNIA (fellowship)
3. an indebtedness, Rom. 15:27
4. service, 2 Cor. 9:12
5. gift, 1 Cor. 16:3

▣ "for the saints" "Saints" (hogioi) is from the OT term "holy" (kadosh), which meant "set apart for God's service" (cf. 1 Cor. 1:2; 2 Cor. 1:1; Rom. 1:1; Eph. 1:1; Phil. 1:1; Col. 1:2; James 1; 1 John). It is always PLURAL in the NT except for one time in Philippians (4:21), but even there, it is used corporately. To be saved is to be part of the covenant community of faith, the family of believers.

God's people are holy because of the imputed righteousness of Jesus (cf. Romans 4; 2 Cor. 5:21). It is God's will that they live holy lives (cf. 1 Matt. 5:48; Cor. 1:4; 4:1; 5:27; Col. 1:22; 3:12). Believers are both declared holy (positional sanctification) and called to lifestyle holiness (progressive sanctification). Justification and sanctification must be firmly held together!

SPECIAL TOPIC: SAINTS

SPECIAL TOPIC: HOLY

SPECIAL TOPIC: SANCTIFICATION

▣ "as I directed the churches of Galatia" Paul was not treating the church at Corinth differently. There was a standard procedure (cf. 1 Cor. 4:17; 7:17; 11:34; 14:33; Titus 1:5) in this offering. We do not know how Paul communicated this to the Galatian churches. As a matter of fact we are not sure to which churches this term refers. Some think this refers to the Roman province while others think it is to a language or ethnic group. See Introduction to Galatians, "DATE" and "RECIPIENTS."

▣ "churches" See SPECIAL TOPIC: CHURCH (ekklēsia)

16:2 "On the first day of every week" This pattern of worship was set by Jesus' early post-resurrection appearances on several Sunday nights

1. the first Sunday, resurrection day ‒ John 20:11-18,19
2. the upper room without Thomas ‒ John 20:19-25
3. the upper room with Thomas ‒ John 20:26-29 (i.e., "after eight days")

It developed into the regular worship day for the assembled church (cf. Acts 20:7; Rev. 1:10). Sunday was the first work day of the week up until the time of Constantine (Emperor of the Roman Empire from A.D. 306-337). The Christians met before work on Sundays for worship, preaching, and the Lord's Supper.

The Jewish leaders (Pharisees) reorganized after the fall of Jerusalem in A.D. 70 and inaugurated several reforms. One of them was a required oath which cursed and rejected Jesus as the Messiah in order to continue to worship with local synagogues (i.e., The Eighteen Benedictions). The early believers met with the synagogue on the Sabbath and with the church on Sunday. However, this oath forced a split and believers made Sunday their designated worship day (i.e., the new Christian Sabbath).

SPECIAL TOPIC: JESUS' POST-RESURRECTION APPEARANCES

SPECIAL TOPIC: PHARISEES

▣ "each one of you is to put aside and save" This is a PRESENT ACTIVE IMPERATIVE followed by a PRESENT ACTIVE PARTICIPLE used as an IMPERATIVE. This text seems to imply that as the first of the week came, each individual put an offering in a safe place at home, later to be taken to the church. However, the fact that it was on Sunday implies that they deposited the funds collected daily at the weekly worship service (cf. Justin Martyr, Apology 1.67-68).

Notice that this brief verse combined with 2 Corinthians 8 and 9 gives us the basic guidelines for NT giving:

1. regularly
2. as a priority
3. voluntarily
4. joyfully
5. proportionally

It is surprising that NT authors do not discuss regular Christian giving. Paul's words of encouragement and procedure for the one-time gift of the Gentile churches to the mother church in Jerusalem are the only guidelines related to this subject (cf. 2 Corinthians 8-9). Christians realized that they were owners of nothing and stewards of all their resources. This understanding supercedes the OT concept of "tithing" (i.e., support for the national temple). It is surely true that you can tell people's priorities by their checkbooks and their calendars! Christian giving is an issue of an overflowing heart, not a calculator!

SPECIAL TOPIC: TITHING

This is literally "whatever if he may be prospered" (A. T. Robertson, Word Pictures In the New Testament, says, "it is uncertain what grammatical form eudō tai is, PRESENT PASSIVE SUBJUNCTIVE, PERFECT PASSIVE INDICATIVE,, or even PERFECT PASSIVE SUBJUNCTIVE" p. 200). This was a Greek idiom wishing one a happy, successful journey (for commercial purposes). Paul is using it as a principle of Christian giving (i.e., according to your ability, cf. 2 Cor. 8:3,11).

Be careful of people who try to make this, and verses like it, promise "prosperity" to all believers. One of the best books I have read about this inappropriate theology is by a charismatic author, Gordon Fee, in his booklet "The Disease of the Health, Wealth Gospels."

▣ "so that no collection be made when I come" Paul was always cautious about the proper handling of money. Probably he had

1. seen problems develop in this area
2. been personally accused in this area

He will take no personal gift of money from the churches he was currently working with and also when this gift is taken to Jerusalem he wants representatives of the various churches to accompany him. He is not even sure he would go himself (cf. 1 Cor. 16:4).

16:3 "whomever you approve, I will send them with letters to carry your gift" This verse is an interesting mixture of apostolic authority and congregational authority.

It has been debated as to who wrote the letters of recommendation, Paul or the church (cf. Acts 18:27). Both are grammatically possible.

1. the King James Version and RSV assume it was the church
2. the Williams NT, TEV, NIV, NJB, and REB assume Paul

Paul wants the church (i.e., congregational authority) to choose the representatives to accompany the offering lest he be accused of wrong motives, as he so often was by this church (cf. 1 Cor. 9:3-18).

Paul often wrote letters of recommendation for his co-workers (cf. Rom. 16:1; 2 Cor. 3:1; ;8:18-24; and other examples, Acts 9:2; 22:5; 3 John). Paul uses this concept as imagery in 2 Cor. 3:1 in the sense that his functioning churches were his letter of recommendation. Apparently the Apostle John also employed this same type of letter (cf. 3 John 9). In a sense this was the method by which early churches affirmed their itinerant gospel ministers.

SPECIAL TOPIC: CHURCH POLITY

SPECIAL TOPIC: LETTERS OF RECOMMENDATION

16:4 "if" This is a THIRD CLASS CONDITIONAL SENTENCE which meant potential action.

This seems to relate to

1. the size of the offering
2. the one who started this offering accompanying it
3. Paul' wanting this church, which had such problems with his authority, to recognize his proper role and trustworthiness.

÷1 CORINTHIANS 16:5-9

NASB (UPDATED) TEXT: 1 CORINTHIANS 16:5-9
  ⁵But I will come to you after I go through Macedonia, for I am going through Macedonia; ⁶and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go. ⁷For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits. ⁸But I will remain in Ephesus until Pentecost; ⁹for a wide door for effective service has opened to me, and there are many adversaries.

16:5-9 Paul was writing from Ephesus on his third missionary journey (see Introduction to Corinthians, IV. DATE) . He was later attacked by a group within the church at Corinth because of his supposed "fickle" travel plans (cf. 2 Cor. 1:15ff). He first was going to take the sea route to Corinth and then pass through Macedonia, but since he wanted to stay longer, he decided to go by land route through Macedonia first and then to Corinth. He stayed the winter there (cf. Acts 20:2,3). Some in the church used Paul's indecision in his travel plans to attack his theology (i.e., gospel).

16:6 "so that you may send me on my way wherever I may go" The VERB propempō is used as a technical term for supplying the travel needs of God's itinerant ministers (cf. 1 Cor. 16:11, "send him on," cf. Acts 15:3; Rom. 15:24; 2 Cor. 1:16; Titus 3:13; 3 John 6).

16:7 "if the Lord permits" This is a THIRD CLASS CONDITIONAL SENTENCE which means potential action. This was not a trite phrase with the NT Christians. They believed their steps were providentially guided by the Lord (cf. Acts 18:21; 1 Cor. 4:19; James. 4:14; Heb. 6:3).

16:8 "Pentecost" This term usually means "fiftieth." It refers to the wheat harvest festival (i.e., Feast of Weeks, cf. Num. 28:26) of the Jews that occurred 50 days after the second day of the Feast of Unleavened Bread (i.e., Nisan 16). In this context it seems it is used as a method of dating Paul's travel plans and not asserting that Paul still kept these Jewish feast days.

SPECIAL TOPIC: FEASTS OF ISRAEL, I. D. #2

This is a PREFECT ACTIVE INDICATIVE. The use of the term "door" as imagery for opportunity is common in the NT (cf. Acts 14:27; 2 Cor. 2:12; Col. 4:3; Rev. 3:8).

SPECIAL TOPIC: USE OF "DOOR" IN THE NT

▣ "there are many adversaries" God's opportunities are often accompanied by opposition. For the specific historical setting read Acts 19:19-20; 20:19,23.

I am always humbled when I read about the personal price Paul paid to minister in Jesus' name (i.e., 2 Cor. 4:7-12; 6:3-10; 11:23-29).

÷1 CORINTHIANS 16:10-11

NASB (UPDATED) TEXT: 1 CORINTHIANS 16:10-11
  ¹⁰Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord's work, as I also am. ¹¹So let no one despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren.

16:10 "if" This is a THIRD CLASS CONDITIONAL SENTENCE, meaning potential action. It seems that Paul had already sent Timothy and Erastus (cf. Acts 19:22), and possibly Titus (cf. 2 Cor. 2:13; 7:6,7) on to Corinth by the land route. He was sending his letter by sea and it would arrive quicker.

▣ "Timothy" See SPECIAL TOPIC: TIMOTHY

▣ "see that he is with you without cause to be afraid" Paul puts this in the form of a command (i.e., PRESENT ACTIVE IMPERATIVE). He knew personally how unloving the church could be. He did not want his young assistant to be slighted because of

1. his age
2. his personality
3. their anger toward Paul (cf. 1 Cor. 16:11)

This is an AORIST ACTIVE SUBJUNCTIVE which literally means "to make absolute nothing of" (cf. 1 Cor. 1:28; 1 Tim. 4:12; Titus 2:15).

▣ "with the brethren" We are not sure who this involved. It may possibly be Erastus (cf. Acts 19:22, and Titus, 2 Cor. 2:13; 7:6-7), but who else, if anyone, is uncertain.

÷1 CORINTHIANS 16:12

NASB (UPDATED) TEXT: 1 CORINTHIANS 16:12
  ¹² But concerning Apollos our brother, I encouraged him greatly to come to you with the brethren; and it was not at all his desire to come now, but he will come when he has opportunity.

16:12 "But concerning" This is another answer to a question asked by the Corinthian church (see full note at 1 Cor. 7:1, cf. 1 Cor. 7:1,25; 8:1; 12:1; 16:1,12).

▣ "Apollos" This was a highly educated and eloquent preacher from Alexandria, Egypt. He was in Corinth earlier (cf. Acts 18:24-19:1).

▣ "I encouraged him greatly to come to you" Paul apparently trusted Apollos and wanted him to come and help these house churches in Corinth.

▣ "and it was not at all his desire to come now" The text can be interpreted in two ways:

1. it was not Apollos' will to come (NKJV, NRSV, NJB, REB, TEV, NET)
2. it was not God's will for him to come (Peshitta, TEV, footnote in NRSV)

From this verse it seems that Apollos had left Ephesus between the time Paul talked to him and the writing of this letter.

÷1 CORINTHIANS 16:13-14

NASB (UPDATED) TEXT: 1 CORINTHIANS 16:13-14
  ¹³Be on the alert, stand firm in the faith, act like men, be strong. ¹⁴Let all that you do be done in love.

16:13-14 This is a series of five PRESENT IMPERATIVES. They are very similar to the practical admonitions of 1 Cor. 15:58. The first four are THIRD PERSON PLURAL and have a military background. The last is SECOND PERSON SINGULAR and seems to address the corporate church.

This is a PRESENT ACTIVE IMPERATIVE. Its basic meaning is "to awake," used in the sense of "watch out" (cf. Matt. 24:42; 25:13; 26:38,40,48; Mark 13:35,37; 14:34,37,38). Paul is admonishing them to be alert and watchful against a factious spirit, heresy, debauchery, and pride! These are the issues that were causing trouble in the Corinthian churches.

This is another PRESENT ACTIVE IMPERATIVE. This is a military term for holding one's position.

SPECIAL TOPIC: STAND (histēmi)

▣ "in the faith" "In the faith" refers to Christian truth or Christian doctrine (i.e., "the faith," cf. Acts 6:7; 13:8; 14:22; 16:5; Jude 1:3, 20).

SPECIAL TOPIC: THE FAITH

▣ "act like men" This is a PRESENT MIDDLE (deponent) IMPERATIVE. This is the only NT use of the term. It is the VERB form of the term anēr, which meant a mature man or a husband. It appears in the LXX in Josh. 1:6. It is not generic (i.e., referring only to males), but encourages the whole church to act appropriately as mature and brave believers.

▣ "be strong" This is a PRESENT PASSIVE IMPERATIVE.

SPECIAL TOPIC: BE MADE STRONG

16:14 "Let all that you do be done in love" Notice "all" is fronted in the Greek text for emphasis. In a religious and cultural situation as dynamic, diverse, and problematic as Corinth, love is crucial (cf. 1 Corinthians 13; 1 John 4:7-21). This is another PRESENT MIDDLE (deponent) IMPERATIVE. Orthodoxy and orthopraxy without love is not God's will or way (cf. 1 Cor. 14:1a)! It is hard to realize that "the means" (for Christians) is as crucial as "the ends."

÷1 CORINTHIANS 16:15-18

NASB (UPDATED) TEXT: 1 CORINTHIANS 16:15-18
  ¹⁵Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints), ¹⁶that you also be in subjection to such men and to everyone who helps in the work and labors. ¹⁷I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part. ¹⁸For they have refreshed my spirit and yours. Therefore acknowledge such men.

16:15 "I urge you" This goes with 1 Cor. 16:16. Paul has inserted a parenthetical thought about the household of Stephanas.

▣ "brethren" The NRSV has "brothers and sisters," which is Paul's intent to address the entire church. Paul uses this word in his letters to

1. introduce a new subject
2. show a development of his presentation
3. communicate family love for the recipients

▣ "the household of Stephanas" These early converts (i.e., first fruits) were apparently leaders in the local church. Paul mentions other early believers in Acts 17:34.

The concept of "households" converting all at once when the head of the family converts

1. Cornelius, Acts 11:14-17
2. Lydia, Acts 16:14-15
3. Philippian jailer, Acts 16:31-33

is often difficult for evangelicals who emphasize individual conversions. Yet the culture is crucial in understanding not only how family faith works, but also tribal faith. God is not limited to or unduly impressed by modern western individualism! This is so painful for our parochial thinking and dogmatism.

The concept of "household" conversions is used by denominations to affirm infant baptism. Usually Israel's circumcision rites are also noted as incorporating eight-day old children into the family of Israel. Probably biblically the beginning must be viewed from the end (i.e., Hebrews 11). True faith grows, repents, believes, obeys, and perseveres. True faith is seen by its fruits, not only its initiating rites (cf. 1 Cor. 16:16b and James and 1 John).

SPECIAL TOPIC: HOUSEHOLD BAPTISMS

▣ "they devoted themselves for ministry" This is a very interesting phrase. The term "devoted" is tassō, which usually means "to appoint." Faith, true faith, sees its purpose in service! To understand the gospel demands a willingness to give ourselves away in service for others as Jesus gave Himself away for us (cf. 1 John 3:16). This is the normal development of faith, not the exceptional. As the factions (i.e., Corinthian elite) pursued self-interest, self-promotion, self-direction, true faith pursues love (cf. 1 Cor. 13:1-13; 14:1a; 16:14). Believers are saved and gifted for the Great Commission (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8) and the common good of the Body of Christ, the church (cf. 1 Cor. 12:7).

Stephanas and his household decided to use their resources for the kingdom. If Stephanas was a wealthy member of the elite social class then his actions modeled Paul's teachings. He became the model for other wealthy elite members of the church (cf. Bruce W. Winter, After Paul Left Corinth, pp. 184-205).

▣ "ministry" See SPECIAL TOPIC: SERVANT LEADERSHIP

▣ "saints" See SPECIAL TOPIC: SAINTS

16:16 "that you also be in subjection to such men" This is a PRESENT PASSIVE SUBJUNCTIVE. "Subjection" (hupotassō) is a military term for aligning oneself within a chain of command. In Paul's letters to the Corinthians it is used of

1. the spirits of prophets in subject to prophets, 1 Cor. 14:32
2. all things subject to Jesus, 1 Cor. 15:27
3. Jesus subject to the Father, 1 Cor. 15:28
4. believers subject to godly leaders, 1 Cor. 16:16

There may be a word play between leaders "devoted themselves to service" (from tassō) and "believers submitting themselves (hupo plus tassō) to the godly leaders" (cf. 2 Cor. 9:12-13).

This church had problems in the area of the proper treatment and respect of its true leaders (cf. 1 Cor. 16:18; 1 Thess. 5:12; Heb. 13:17). Clement of Rome's letter, written to this same church 40 years later, shows that they still had the same problem.

SPECIAL TOPIC: SUBMISSION

16:17 "Stephanas and Fortunatus and Achaicus" The theories of who they were, are

1. Some have asserted that the last two names, of whom we hear nothing else in the NT, were members of Stephanas' family.
2. Some assert that they were all three slaves, but this cannot be substantiated.
3. They seem to have brought the letter from the Corinthian church to Paul.
4. Paul had received some information about the church from Chloe's people. Clement of Rome wrote to Corinth about 40 years later and he mentions a presbyter named Fortunatus.

▣ "they have supplied what was lacking on your part" This phrase sounds negative in English, but it is not meant that way. Their report brought Paul news from this church which he loved, even with all of its problems (cf. 1 Cor. 16:24). They functioned as the churches' representatives to Paul. Exactly what they did for Paul, besides bring him joy (cf. 1 Cor. 16:18) with their presence, is uncertain.

16:18 "my spirit and yours" It is obvious from the context Paul is using "spirit" as a way of referring to himself (cf. 1 Cor. 2:11; 5:4; 2 Cor. 2:13; 7:13; Rom. 1:9; 8:16; Phil. 4:23).

SPECIAL TOPIC: SPIRIT IN THE NT

This is a PRESENT ACTIVE IMPERATIVE of "ginōskō" in the sense of acknowledge (cf. 2 Cor. 3:2) or to know so as to accept (cf. 1 Cor. 8:3).

÷1 CORINTHIANS 16:19-20

NASB (UPDATED) TEXT: 1 CORINTHIANS 16:19-20
  ¹⁹The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house. ²⁰ All the brethren greet you. Greet one another with a holy kiss.

16:19 "The churches of Asia" This refers to the first century Roman province of the western one-third of the modern country of Turkey.

SPECIAL TOPIC: CHURCH (ekklēsia)

▣ "Aquila and Prisca" Aquila was a Jewish tentmaker (or leather worker), like Paul. All Jews, even rabbis, were taught a trade so that they would not take money for their teaching. Aquila's wife, Priscilla or Prisca, is listed first four times out of the six that they are mentioned (cf. Acts 18:2,18,26; Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19). Many have noticed that her name was a Roman noble name (gens Prisca). Since she is mentioned first, which is highly unusual for Jewish people, many have seen in them a great love story of a Roman wealthy lady and an itinerant Jewish tentmaker!

The Textus Receptus has Priscilla, which is her name in Acts 18:2,18,26. It also appears in Rom. 16:3 and here. This follows the Greek manuscripts A, C, D, F, G, K, L, the Syriac translations, and most later minuscule manuscripts. However, Paul calls her Prisca, which is found in manuscripts P⁴⁶, א, B, M, and the Vulgate and Coptic translations. See Bruce Metzger, A Textual Commentary on the Greek New Testament, p. 570.

SPECIAL TOPIC: AQUILA AND PRISCA/PRISCILLA

▣ "the church that is in their house" The early church had no buildings. They met in homes. This was because of

1. lack of money
2. need for secrecy, since Christianity became an illegal religion in the Roman Empire at a very early time
3. the need for an appearance of legality since the early churches organized like Roman social societies

The house church concept begins in Acts 2:46; 5:4. It is continued and developed in Romans 16:5,23, Col. 4:15; Philemon 2.

▣ "All the brethren greet you" This obviously refers to the whole church, not just the males.

16:20 "Greet one another with a holy kiss" This form of public greeting (kissing on one or both cheeks) as a sign of fellowship can be seen

1. in the OT in Exod. 4:27
2. in the Gospels in Mark 14:45
3. it became standardized in the early church (cf. Rom.16:16; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14), which followed the pattern of the Synagogue. Men kissed men and women kissed women

It came to be

1. abused by some Christians
2. misunderstood by unbelievers
3. was dropped by the early church
4. however, it still continues on special occasions in the eastern churches

÷1 CORINTHIANS 16:21-24

NASB (UPDATED) TEXT: 1 CORINTHIANS 16:21-24
  ²¹The greeting is in my own hand‒Paul. ²²If anyone does not love the Lord, he is to be accursed. Maranatha. ²³Thegrace of the Lord Jesus be with you. ²⁴My love be with you all in Christ Jesus. Amen.

16:21 "The greeting is in my own hand‒Paul" This was the common practice of Paul after dictating his correspondence. It was a way of assuring the letter's genuineness (cf. Gal. 6:11; 2 Thess. 2:2; 3:17; Col. 4:18; Philemon 19).

16:22 "If" This is a FIRST CLASS CONDITIONAL SENTENCE. Apparently some in the Corinthian church did not love the Lord! This was manifest in their rejection of Paul.

SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII

▣ "does not love" This is the Greek word "phileō." Paul does not use this term for love very often (cf. Titus 3:15). Because of this, many have assumed that he is quoting a hymn or liturgical formula. It is the same root as "kiss" (philēma). "Phileō" in Koine Greek became synonymous with "agapaō" (cf. John 5:20; 16:27), but at times there can still be a contextual distinction (cf. John 21:15-17).

▣ "accursed" "Anathema" is a Greek word which reflects the Hebrew term "herem" or something dedicated to God, which then becomes too holy for human use and must be destroyed (ex. Jericho in Josh. 6:17-19). It came to be used in the sense of a divine curse (cf. Acts 22:12,14; Rom. 9:31; 1 Cor. 12:3; 16:22; Gal. 1:8-9). This strong statement may reflect the presence of the false teachers at Corinth (cf. 1 Cor. 12:3). It is possible that it reflects a current practice in Corinth. See note on the term at 1 Cor. 12:3.

SPECIAL TOPIC: CURSE (herem and anathema)

▣ "Maranatha" Jesus and the early apostles spoke Aramiac (not Hebrew). It had become the common language since the Perisan Empire. There are several Aramaic words/phrases recorded in the NT.

1. talitha kum ‒ Mark 5:41
2. ephphatha ‒ Mark 7:34
3. abba ‒ Mark 14:36; Rom. 8:15
4. maranatha ‒ 1 Cor. 16:22

This term has several possible translations. See SPECIAL TOPIC: MARANATHA

16:23 "the grace of the Lord Jesus" The first step in interpreting the Bible is to establish the original wording. A helpful resource for this is the United Bible Societies' A Textual Commentary on the Greek New Testament, by Bruce M. Metzger. To show how helpful it can be let me quote the paragraph on this verse.

"The Textus Receptus, following א^c A C D F G K L M most minuscules, including 6 424^c 920 1739, it^d,g,r syr^p,h cop^8a,bo arm eth, reads Ίησοῡ Χρισκοῡ. The shorter reading Ίησοῡ, which is supported by א^* B 2 33 35 226 356 442 823 1611 1908 2002 vg goth al, is to be preferred. In view of the presence of the longer reading in other Pauline benedictions (Ro 16.24; 2 Cor 13.13; Ga 6.18; Php 4.23; I Th 5.28; 2 Th 3.18; Phm 25), as well as the natural proclivity of scribes to expand the sacred name, it is perhaps remarkable that any witnesses should have resisted such pressures" (p. 570).

16:24 "My love be with you all" This is one of the rare expressions of Paul's personal love. Notice his expressed love to all in a church which had been so factious and hateful.

▣ "Amen" See note at 1 Cor. 14:16.

SPECIAL TOPIC: AMEN

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. List the questions which the Church at Corinth had written to Paul.
2. What were the different sources of Paul's information about current conditions in the Corinthian Church?
3. List the guidelines for New Testament giving.
4. Why was Paul so interested in the contribution to the Church at Jerusalem?
5. Why did Paul still keep the Jewish feast days after he was saved?
6. How is 16:15 reconciled with Acts 17:34?
7. Who were Aquila and Prisca?
8. Why did Paul use an Aramaic phrase in a letter to a Greek church?

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